What does it mean not to give the appearance of evil (1 Thessalonians 5:22)?

Verse 22. "Abstain from all appearance of evil." It may be translated equally well, "Abstain from every form of wickedness."

Next we have terse but full exhortation as to our more public ways. It is not here the personal call of Eph. 4, "grieve not," but "quench not the Spirit," followed up by "despise not prophecies," which serves to fix its true bearing. Both suppose the free action of the Holy Spirit in the assembly, where He must not be hindered in His general movement even by the least member of Christ, any more than despised in the highest form of dealing with souls, or "prophesying." On the other hand the saints must not be imposed on by high or exclusive claims which are never needed by, and would be repulsive to, the truly spiritual. They were to prove all things, to hold fast the good, to abstain from every form of evil. By έἶδος translated "appearance" in the Authorised Version, is really meant kind or form.

(V. 21). “Prove all things”. While we are not to despise ministry, we are, none the less, responsible to “prove” it by the word. There is the ever present danger of receiving truth on the authority of the teacher. The Apostle can say, in another Epistle, “Let the prophets speak two or three, and let the others judge.” (1 Cor. 14:29).

“Hold fast that which is good”. Having proved what we hear we are to hold fast the good. The tendency, too often, is to remember what is unprofitable, and to let go the good.

(V. 22). “Abstain from every form of wickedness” (N. Tn.). It is easy to hold aloof from certain forms of evil which may not appeal to us, and to severely condemn sins to which we are not prone. The exhortation is to hold aloof from all wickedness, whatever form it may take.

"Pray without ceasing." Prayer is constantly needed, including the forgotten prayer, "Even so, Come, Lord Jesus." If this petition is never wanting, His coming for us will never lack reality. "In everything give thanks, for this is the will of God in Christ Jesus concerning you." As we pray and ever take afresh from His own fulness grace upon grace, and remember all the abundant provision made for us in Him, and that the glorious future which awaits His own may burst at any moment upon us, then shall we give thanks in everything. "Quench not the Spirit." The Holy Spirit is not to be hindered in His action in the midst of His people. What sad consequences when He is quenched and how great the responsibility! Do not despise prophesyings--the forthtelling of the truth of God, speaking out of the fulness of the Spirit. "Prove all things; hold fast that which is good. Abstain from all appearance of evil," or, as it is better rendered, "Keep aloof from every form of wickedness."

There will also be the opportunity to get to know each other physically. This is once again an area that needs prayerful consideration. It is normal for there to be a display of affection between two who have committed themselves to each other; yet there is need for self-control and restraint. As in all the other areas we have discussed we should seek to honour the Lord and so live for His glory. Let us be wise in these matters and seek guidance to act in a manner that does not embarrass others or give a bad testimony. We must leave until marriage that freedom to enjoy all the privileges of physical closeness and union; we are forbidden to have intercourse outside of marriage and must not allow our physical emotions to control us. Such actions as staying unaccompanied in the same house should be avoided as they could lead to temptation and suspicion. "Abstain from all appearance of evil." 1 Thessalonians 5 v 22.

"Provide things honest in the sight of all men." The critics tell us that our translation of this verse is not very happy, as it suggests an idea foreign to the meaning of the Greek. Paul does not mean to direct us to make provision for ourselves or families in an honest manner, which is probably the sense commonly attached to the passage by the English reader; but to act in such a manner as to command the confidence and good opinion of men. In this view, the connection of this with the preceding member of the verse is obvious. "We must not recompense evil for evil, but act in such a way as to commend ourselves to the consciences of all men." That transparency of character and conduct in providing things good or comely, which raises the Christian far above the idea of suspicion seems to be the true sense of this interesting clause. We may have heard Christians say when spoken to about something that seemed rather crooked, "Well, I have a good conscience myself on that point, and I don't care what any one else thinks of me." But this spirit is entirely contrary to the spirit of the precept before us, which literally means, "above suspicion before all men." And this agrees with the word of the apostle to the Thessalonians: "Abstain from all appearance of evil." The very opposite of the artifice so often used in order to gain our object. It is not enough that we abstain from what we know to be wrong, but we ought to avoid everything that would be a ground of just suspicion. Thus Paul wished others to be associated with him in the distribution of the alms of the church, "having regard to what was right, not only in the sight of the Lord, but also in the sight of men." 2 Corinthians 8:20-21.

The Christian's care should be to keep, as his conscience pure, so his name pure, which is done by avoiding all appearance of evil. Bernard's three questions are worth the asking ourselves in any enterprise: An liceat? an deceat? an expediat? "Is it lawful?" May I do it and not sin? "Is it becoming me, a Christian?" May I do it and not wrong my profession? Lastly, "Is it expedient?" May I do it and not offend my weak brother?

But on the other hand we are not to accept anything that is said without subjecting it to the test of the Word of God. We are to "prove all things." However, young in the faith, this was the personal responsibility of every saint. Nothing was to be taken for granted or taken merely on the word of another; Scripture was their one real authority. And what is good we are to hold fast, allowing nothing to slip of the precious truth of God. This too was essential if they were to "avoid every form of evil" U.N. Darby). For evil will assume most attractive and deceiving forms just as readily as more gross forms, and only the heart holding fast what is good will be protected.

Such were the apostle's exhortations to guide their walk with others. As regards their personal state, joy, prayer, thanksgiving in all things, these should be their characteristics. With respect to the public actings of the Spirit in their midst, the apostle's exhortations to these simple and happy Christians were equally brief. They were not to hinder the action of the Spirit in their midst (for this is the meaning of quenching the Spirit); nor to despise that which He might say to them, even by the mouth of the most simple, if He were pleased to use it. Being spiritual, they could judge all things. They were therefore not to receive everything that presented itself, even in the name of the Spirit, but to prove all things. They were to hold fast that which was good; those who by faith have received the truth of the word do not waver. One is not ever learning the truth of that which one has learnt from God. As to evil, they were to abstain from it in all its forms.

It is important to observe the way in which the Spirit of God speaks in the epistles of a power that can keep us from every fall, and unblamable; so that a thought only of sin is never excusable. It is not that the flesh is not in us, but that, with the Holy Ghost acting in the new man, it is never necessary that the flesh should act or influence our life (compare 1 Thess. 5:22). We are united to Jesus: He represents us before God, He is our righteousness. But at the same time He who in His perfection is our righteousness is also our life; so that the Spirit aims at the manifestation of this same perfection, practical perfection, in the daily life. He who says "I abide in Him," ought to walk as He walked. The Lord also says, "Be ye therefore perfect, as your Father which is in heaven is perfect."