Thessalonians
A2) Another thanksgiving for the Thessalonians reception of the word (2:13-16)
Part 2 (2:17-3:13)
A1) The missionaries wish to see their converts “face to face” (2:17-20)
B) Timothy is sent to Thessalonica (3:1-8)
A2) The missionaries pray that they might see their converts “face to face” (3:9-13)
Part 3 (4:1-5:28)
A1) Exhortations concerning right and holy conduct (4:1-12)
B) The resurrection of the faithful and Christ’s second coming (4:13-5:11)
752 In Christian usage, the word “church” designates the liturgical assembly, 141 but also
the local community 142 or the whole universal community of believers. 143 These three
meanings are inseparable. “The Church” is the People that God gathers in the whole world.
She exists in local communities and is made real as a liturgical, above all a Eucharistic,
assembly. She draws her life from the word and the Body of Christ and so herself becomes
Christ’s Body. (Cat. Cath. Ch.)
The church is called together by God, through Christ, by the power of the Spirit at work in the Church’s
ministry (see Col 1:3-8).
Which is in (or “assembled by”) God the Father and the Lord Jesus Christ… I accept Earl J. Richards
view that the workhorse Greek dative en, which has many possible nuances, should be translated as
“assembled by”. Grammatically and contextually, the dative could qualify any of the three parts of the
salutation. It could relate to the missionaries, in which case it would be a witness to their authority “in”
or “by” God. It could relate to the wish/blessing of grace and peace, denoting the origin of these gifts.
In this regard it should be noted that in other letters Paul often speaks of the origin of the gifts as being
“in” or “by God the Father and the Lord Jesus Christ” (see 1 Cor 1:3). No such phrase occurs here
except in a few manuscripts. Scholars consider the phrase a gloss, not original. Also, as Richards notes,
in the other Pauline letters, the phrase is introduced with the preposition apo followed by a genitive. He
takes the dative en here in an instrumental sense and translates “assembled by God the Father and the
Lord Jesus Christ.” In doing this he sees the dative as related to the phrase “the church (ekklesia,
assembly) of the Thessalonians”, thus emphasising the initiative of the Father and Christ in establishing
the church in that city. The fact that the letter associates both the father and Christ in this, using the
single cunjunctive kai (and) strongly suggests the divinity of Christ.
grace and peace- Typically, letters written in Greek contained the wish charien (rejoice, have joy), but
Paul replaces it with the related word charis, (grace). For Paul the word has the sense of “the saving
will of God executed in Jesus Christ and communicated to men through him” (Dictionary of the Bible
John L. McKenzie, S.J.). For more on grace, see here. And a more technical treatment here. See also
these articles in the Catholic Encyclopedia.
Peace reflects the Hebrew word shalom, meaning a total state of well being, especially in relation to
God and Man.
As mentioned in the introductory post 1:1-2:16 has the following concentric structure:
A1) Salutation and thanksgiving for the Thessalonians reception of the word (1:1-10)
B) How the Missionaries acted among them (2:1-12)
A2) Another thanksgiving for the Thessalonians reception of the word (2:13-16)
It is often argued in relation to 1:1-2:16 in general, and 2:1-12 in particular, that Paul’s primary concern
is defending himself against false accusations that his teaching is motivated by deceit, misconduct, and
self-seeking. While not rejecting this, I think the primary reason is that Paul is seeking to encourage his
readers who are themselves being calumniated. He is not so much defending himself as he is setting
himself up as an example to be imitated. Imitated, not only as someone who has stood and held his
ground in the face of persecution; but also as one who knows how to live and treat others in accordance
with the will of God:
1:5-6, “And that our Good News came to you not only in word, but also in power, and in
the Holy Spirit, and with much assurance. You know what kind of men we showed
ourselves to be among you for your sake. You became imitators of us…”
Also, compare 1:3, “remembering without ceasing your work of faith and labor of love
and patience of hope…” with 2:9, “For you remember, brothers, our labor and travail; for
working night and day, that we might not burden any of you…” Here we see St Paul
opening his letter with a reference to work and labor, associated with faith and love (1:3),
then describing his own work and labor under the image of love (note the images of Father
and nurses with children in the broader context, e.g., 1:7; 1:9). All of this prepares for the
final section of the letter, 4:1-5-28. There St Paul exhorts the readers “as you learned from
us how you ought to live and please God…you do so more and more…Concerning love of
the brothers you have no need of anyone to write you, for you yourselves have been taught
by God to love one another…we exhort you to do so more and more, to aspire to live
quietly…and to work with your own hands…’ (see 4:1-12). And again: “Respect those who
labor among you…esteem them very highly because of their work…” (see 5:1213).
2:1 For you yourselves know, brothers, our visit to you wasn’t in vain, cb(2,2);2:2 but having
suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God
to tell you the Good News of God in much conflict. cb(2,3);2:3 For our exhortation is not of error,
nor of uncleanness, nor in deception. (WEB Bible)
Concerning the circumstances leading up to the evangelization of the city you may wish to re-read my
introductory post, specifically what is found under the heading “Background.”
2:1 For you yourselves know, brothers, our visit to you wasn’t in vain… The conjunctive “for”
links this passage up with the previous one (1:1-10), especially 1:9-10 where St Paul explicitly
mentions the welcome he received from the Thessalonians. That their visit wasn’t in vain has already
been clearly seen in the fact that the Thessalonians were chosen (1:4); became imitators of the
evangelists, and received the word in affliction, with the joy of the Holy Spirit (1:6). They themselves
became examples to be imitated by others (1:7-8). The result of St Paul’s visit can, however, be
summed up as turning to God from idols, sto serve the living and true God, and to wait for His Son
from heaven, whom he raised from the dead-Jesus, who delivers us from the wrath to come (1:9-10).
2:2 But having suffered before and been shamefully treated…we grew bold in our God to tell you
the Good News of God in much conflict… An amazing statement! “We grew bold in the face of
suffering.” In Philippi, St Paul had healed a slave/servant girl of a demonic spirit which was the source
of her ability to make oracular pronouncements. The demonic inspired ability had been a source of
revenue to her master who, as a result, started a persecution of Paul and his companions. They were
dragged by a mob to the civil authorities, were stripped and beaten with rods by those lawful
authorities, then chained and imprisoned (see Acts 16:16-40). Paul was victimized by the paganism but
in spite of this opposition he freed the Thessalonians from it. Such is the power of the grace of God.
2:3 For our exhortation is not of error, nor of uncleanness, nor deception. “Error” and
“uncleanness” are preceded in the Greek text with the preposition ek, while “deception” is preceded
by the preposition en; thus meaning: Our exhortation does not have its source in error, nor does it have
its source in uncleanness so as to deceive you.”
2:4 But even as we have been approved by God to be entrusted with the Good News, so we speak;
not as pleasing men, but God, who tests our hearts. The Greek translated as “But even as” forms a
contrast with the previous verse. The evangelists speak, not on the basis of error or uncleanness, nor to
deceive, but because God has approved them and entrusted them with the gospel. The passive Greek
verb dokimazo (approved) is, in Greek writing, a standard contrast to the verbal infinitive pisteuo. They
were entrusted with the Good News, not because of anything in themselves, of themselves, but
because God has approved them. Their ministry is the result of God’s grace.
tests our hearts. The word test is dokimazo, the same word used for approved earlier in the verse.
“Search” or “examine” would be a better translation. In this latter instance, dokimazo is a present
participle. God not only approves of them, but continues to keep his eye on them, search and examine
their hearts to see if they are remaining faithful to their mission.
2:5-6 For neither were we at any time found using words of flattery, as you know, nor a cloak of
covetousness (God is witness), cb(2,6nor seeking glory from men (neither from you nor from
others), when we might have claimed authority as apostles of Christ. cb(2,7); In the previous verse
(4) St Paul insisted that they were not seeking to please men. Here he build upon that denial. The fact
that he or his companions had not sought to flatter the Thessalonians is proof of this. Paul condemns
flattery of others as cheap self-seeking in Gal 4:17. A true preacher of the Gospel tells men what they
need to hear (see 2 Tim 4:1-2), not what they want to hear (See 2 Tim 4:3). Likewise, he was not
seeking riches (covetousness). In the ancient world flattery was often employed by preachers, gurus,
and prophets of falsehood for their own financial gain. Paul condemns covetousness in Romans 1:29;
Eph 5:3; Col 3:5.
God is witness… Paul has repeatedly appealed to the Thessalonians knowledge of his conduct, now he
appeals to God as witness, reminding us of what was said in verse 4.
when we might have claimed authority as apostles of Christ Further proof that St Paul and his
companions were not covetous. As ministers of the Gospel they had a right to live by the Gospel but
didn’t do so (see 1 Cor 9:8-14).
2:7 But we were gentle among you, like a nursing mother cherishes her own children. A contrast
with the preceding verses is introduced with the word but. Mothers don’t demand payment from the
children they nurse
2:8 Even so, affectionately longing for you, we were well pleased to impart to you, not the Good
News of God only, but also our own souls, because you had become very dear to us. The preaching
of the Gospel isn’t just a job, it’s an act of love; a family affair, a giving of ones self completely, like a
nursing mother. Thus:
2:9 For you remember, brothers, our labor and travail; for working night and day, that we might
not burden any of you, we preached to you the Good News of God. Concerning work and labor see
the introductory comments inset above. Labor and travail are maternal images continuing the theme
of 2:7. Also continued here is the theme of 2:6-7. With rare exception (Phil 4:15-16), St Paul never
accepted financial help for his ministry; rather, he supported himself as a tent maker (see acts 18:1-3
and 20:33-34).
2:10 You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves
toward you who believe. Again St Paul calls on the two-fold witness of God and the Thessalonians.
2:11-12 As you know, we exhorted, comforted, and implored every one of you, as a father does his
own children, cb(to the end that you should walk worthily of God, who calls you into his own
Kingdom and glory. The opening as you know builds upon the previous verse. To the end shows
what it is that motivates Paul’s emphasis on his conduct. As mentioned earlier, St Paul’s primary
concern is not defending his actions against false accusations; rather, he wants his converts to imitate
him, that they should walk worthily of God, who call them into his own Kingdom and glory. The
call of the Thessalonians took place through the preaching of the Gospel, and its mention here reminds
us of St Paul’s reference to how they were chosen in 1:4, when the Gospel came to them. The
father/children image is an obvious compliment to the nursing mother/Paul in labor and travail
theme in verse 7 and 9.
Today we look at 1 Thess 2:13-16. These verses represent the end of part one of that Epistle,
which, you may recall, had the following concentric structure:
A1) Salutation and thanksgiving for the Thessalonians reception of the word (1:1-10)
A2) Another thanksgiving for the Thessalonians reception of the word (2:13-16)
Text 2:13-16
13. And for this cause we also thank God without ceasing, that, when you received from us the word of
God from hearing us, you accepted it no as the word of men, but as it is in truth, the word of God,
which also works in you that believe.
14. For you, brothers, became imitators of the churches of God which are in Judea in Christ Jesus: for
you also suffered the same thing from your own countrymen, even as they did of the Jews;
15. Who killed the Lord Jesus and the prophets, and drove us out, and pleased not God, and are
adversaries to all men;
16. forbidding us to speak to the Gentiles that they may be saved; to fill up the measure of their sins
always: but wrath has come upon them at last.
In the above outline it can be seen that the section labeled “A1″ (1:1-10) parallels that labeled “A2″
(2:13-16), which is the section we are currently examining. Highlighted text in the verses emphasize
verbal and thematic parallels with 1:1-10.
Verbal and thematic parallels between 2:13-16 and 1:1-10. The significance of the parallels will be
treated in the next section of this post labeled “notes.”
13. And for this cause we also thank God without ceasing, that, when you received the word of God
from hearing us, you accepted it not as the word of men, but as it is in truth, the word of God, which
also works in you that believe.
We also thank God without ceasing draws a parallel to 1:2 which reads: “We give thanks to God
always for you all, making mention of you in our prayers”.
That, when you received the word of God from hearing us, you accepted it not as the word of men,
but as it is in truth, the word of God, which also works in you that believe. parallels 1:5, which reads:
“How our gospel came to you not only in word, but also in power, and in the Holy spirit, and in
much assurance; even as you know what manner of men we showed ourselves towards you for your
sake.” The two references to “the word of God” In 2:13 also parallels 1:8-”For from you has sounded
forth the word of the Lord…“
14. For you, brothers, became imitators of the churches of God which are in Judea in Christ Jesus: for
you also suffered the same thing from your own countrymen, even as they did of the Jews, draws a
parallel with 1:6-”And you became imitators of us, and of the Lord, having received the word in much
affliction, with joy of the Holy Spirit.”
15-16. Who killed the Lord Jesus and the prophets, and drove us out, and pleased not God, and are
adversaries to all men; 16. forbidding us to speak to the Gentilesf that they may be saved; to fill up
the measure of their sins always: but wrath has come upon them at last. These verses parallel 1:1-
“Paul, Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus
Christ: grace to you and peace.” They also parallel 1:3- “Remembering without ceasing your work of
faith, and labor of love, and teadfastness of hope in our Lord Jesus Christ, before our God and
Father.” Finally, they parallel 1:8-”For from you has sounded forth the word of the Lord, not only in
Macedonia and Achaia, but in every place your faith in God has gone forth; so that we need not say
anything.”
Notes:
1 Thess 2:13 And for this cause we also thank God without ceasing, that, when you received the word
of God from hearing us, you accepted it not as the word of men, but as it is in truth, the word of God,
which also works in you that believe.
Paul’s thanksgiving in 1 Thess 1:1-10, which he described as “constant” (1:2), had focused on “how
our gospel came to you not only in word, but also in power, and in the Holy Spirit, and in much
assurance” (1:5). Now Paul mentions that he prays and thanks God for the readers “without ceasing.”
As Paul preached the Gospel to them he did so with power and with assurance (1:5). The ideas
expressed in 2:13 are related to this, though the focus is no longer on Paul, but on his addressees. The
word which had shown itself powerful in Paul’s preaching ministry has also shown its power in
relation to those who heard it, for it “works in you who believe.” The word’s power in Paul’s ministry,
and its work in believers, confirms for Paul that what the Thessalonians received when they heard the
preaching, was the word of God, and not “the word of man.”
14. For you, brothers, became imitators of the churches of God which are in Judea in Christ Jesus: for
you also suffered the same thing from your own countrymen, even as they did of the Jews
Paul’s first reason for his thanksgiving had been motivated by the fact that the Thessalonians had
received the word “as it is in truth, the word of God” which works in believers (vs 13). In verse 14 he
gives a second reason: the suffering being experienced by them. From a worldly perspective, giving
thanks for suffering would seem odd, but this verse recalls 1:6-”And you became imitators of us, and
of the Lord, having received the word in much affliction, with joy of the Holy Spirit.” The context of
that passage shows that for Paul, when the Thessalonians received the word with affliction, it was a
sign of their election, and that they were not a “second-string” church in comparison to “The churches
of God that are in Judea.”
In the New Testament, affliction (Greek: thlipsis) is related to the sufferings of the eschatological (end
time) age. The Passion and Death of Jesus was his thlipseis (Col 1:24) and it inaugurated the end time.
Those who bear up under this thlipsis (tribulation) are like the good soil on which the seed is sown,
rather than like the seed sown on rocky soil. A man who is like rocky ground “receives the word with
great joy, but he has no root and only lasts for a short time. When sown and some tribulation or
suffering comes because of the word, he falls away.” (see Matt 13:20-21). Due to the nature of the
Gospel, especially its moral demands, it will arouse hostility, and lead to persecution: “Then they will
hand you over to persecution (thlipsis), and they will kill you. You will be hated by all nations because
of my name” (Matt 24:9). But because we know who Jesus is, and that such suffering is expected, we
can, as odd as it seems, have peace: “I have told you this so that you may have peace in me. In the
world you will have trouble (thlipsis), but take courage, I have conquered the world” (John 16:33).
Christians, and especially missionaries, are called upon to “fill up…that which is lacking of the
afflictions (thlipseis) of Christ…for the sake of his body, which is the Church” (Col 1:24). This is part
of the Christian’s vocation (see 1 Thess 3:3-4), for “it is necessary for us to undergo many hardships
(thlipsis) to enter the Kingdom of God” (Acts 14:22). We are thus co-workers in Christ’s sufferings.
Because Paul and his fellow missionaries have suffered so much (see 1 Thess 1:2; 2 Corinthians
11:21-28), because they are co-workers with Christ, by his grace (Rom 15:18), they can be imitated, for
thy imitate the Lord. So too, the Thessalonians can be said to be imitating “the churches of God which
are in Judea in Christ Jesus.” inasmuch as they have suffered at the hands of their own countrymen as
the Lord had, and the Judean churches were.
15. Who killed the Lord Jesus and the prophets, and drove us out, and pleased not God, and are
adversaries to all men.
Some scholars, in the name of “ecumenism” and on the pretext that this and the following verse have
caused anti-semitism, seek to dismiss these verses from the letter, this in spite of the fact that no shred
of textual evidence exists for them to do so! If one can excise a text from scripture so casually, merely
because it has been abused, how many texts would survive excision? Earl Richards, in his commentary
on 1 Thessalonians in the Sacra Pagina Series, claims that a concrete event narrated by Luke in Acts 17
(The Jewish opposition to Paul in Thessalonica) “has been taken up…and transformed, in a fit of
passion, presumably, to condemn all Jews as actively conspiring, out of hatred of all non-Jews, against
the God-directed mission for the salvation of the Gentiles” (see pgs 123-124). But it should be noted
that Paul nowhere speaks of all Jews being culpable, and his language, when considered sanely, cannot
bear such a meaning. The Jews he is referring to are those who persecuted the churches in Judea (vs
14), killed the Lord Jesus and the prophets, drove out St Paul from Thessalonica, and hinder the
preaching of the Gospel. The very description of their actions qualify the meaning of “Jews” in the
context, so by what right does Richards insinuate that all Jews are being described? This is nothing
more than a cheap attempt to muddy the text in order to justify its cleansing.
The fact is that verbally and thematically, verses 15 and 16 fit nicely into the overall context of part 1
of the letter (1:1-2:16). SOME Jews “killed the Lord Jesus” inasmuch as they conspired to get the
Romans to do the actual deed. SOME likewise killed the prophets and drove out the missionaries and
hindered the preaching of the Gospel to all men; in this they stand in marked contrast to the
Thessalonians who “became imitators of the Lord” and of the missionaries when they “received the
word in much affliction” (1 Thess 1:6); and who, after having received it, “sounded it forth throughout
Macedonia and Achaia”, and indeed, everywhere (i.e. to all men. See 1 Thess 1:6-8).
16. forbidding us to speak to the Gentiles that they may be saved; to fill up the measure of their sins
always: but wrath has come upon them at last.
The wording of vs 15 gives the sense of an accumulation of sin: “Who killed the Lord Jesus AND the
prophets, AND drove us out, AND pleased not God, AND are contrary to all men” It is in these ways
that they fill up the measure of their sins. To fill up the measure of sin is an Old Testament phrase (Gen
15:16; Dt 18:23; 2 Mc 6:12-15). ” God has fixed certain moments of history for the punishment of sin
and the rewarding of good actions; it is a mark of divine displeasure when this chastisement is
postponed (2 Mc 2:6-13). Jews who are hostile to Christ and persecute Christians are left to multiply
their sins in view of divine vengence. Wrath has already come upon them: God’s avenging justice is
already manifest in his failure to effect their conversion” (Jerome Biblical Commentary 48:18, pg 230).
Earlier, in 1:10, Paul had written that Jesus delivers (present tense) us from the wrath to come (future
tense). In 2:16 however, the wrath of God is present. The pagan Thessalonians who accepted the
Gospel were delivered from God’s wrath by turning from idols and serving the living and true God
(1:9); whereas the Jewish monotheists, who rejected the Gospel have essentially made themselves the
equal of idolaters. See Romans 1:18-32 (Gentiles), along with Romans 2:1-29 (Jew and Gentile). Note
how the themes of wrath and salvation are connected with how one responds to truth.
Paul's desire to re-visit Thessaonica 2:17-20 (also contains an outline to the letter's second major
section 2:17-3:130)
1 Thessalonians 4:13-5:11 is the second section of the final part (i.e., 4:1-5:28) of the letter. It deals
with the subjects of the resurrection and second coming. Because I’m pressed for time this morning I’ll
comment on 4:13-18 and leave the remainder of the section (5:1-11) for another time.
1 Thessalonians 4:13-18 But we would not have you ignorant, brothers, concerning those who fall
asleep, that you not grieve like the others who have no hope. Apparently Paul had given them
instructions concerning the second coming and the resurrection of the dead but they were in confusion
on a certain point: will the dead (Those who fell asleep) not see the glory of the coming of the Lord?
Paul will emphatically assert that they will (vs 15), and that it is a matter of faith (vs 14: Since we
believe that Jesus died and rose…). The living will not precede the dead in returning to the Lord,
rather, the dead will precede the living in this matter; Paul is emphatic on this point (vs. 15 shall not
precede those who have fallen asleep. The “shall not” is a double negative in Greek, giving
emphasis).
The apocalyptic imagery of verses 16-17 is often interpreted quite literally, but it should be noted that
what Paul is here describing is basically the visit of a king to a city. Josephus give the following
description of the Emperor Titus’s entry into Antioch (boldface type represents parallels with 1
Thessalonians 4:16-17):
“When the people of Antioch learned that Titus was coming to the city, their joy was such that they
could not rest within the city walls until he came. Instead they went out to meet him, going a distance
of more than thirty stadia. Not only the men went, but a multitude of women also, with the children,
and when they saw Titus coming ,they stood on either side of the road saluting him with their hands
raised. They brought him to the city with acclamations of all sorts, and while they applauded him,
they did not cease to ask that the Jews be expelled from the city.” (Quoted in SEVEN PAULINE
LETTERS by Peter F. Ellis).
For more on the over-literal interpretation of this passage see HERE.
In 4:13-18 St Paul dealt with the status of the faithful departed at the coming of our Lord. In 5:1-11 he
deals with the suddenness of that coming.
1 Thessalonians 5:1-2 The first verse echoes what was said in 1 Thess 4:9 concerning love. The two
verses together show that the Thessalonians had received previous instructions concerning the subject
treated here (as in 1 Thess 4:2 regarding holiness). Ironically, false teachings concerning the coming of
Christ-possibly in letter form-caused the Thessalonians problems a latter time, causing Paul to write a
second letter to the Church (see 2 Thess 2:1-2), wherein he more forcefully appeals to the traditional
faith they received (2 Thess 2:5, 13-15).
Like a thief in the night. It may seem odd that Paul is comparing the coming of Christ to the
unexpected and terrifying discovery of a thief in one’s home in the dead of night, but the subject of
verses 3&4 makes its usage clear.
1 Thess 5:3-5 A man who gets falling-down-drunk even though he know that a thief is going to break
into his house deserves all the terror that event could have. Who in their right mind would not stay alert
for such an event? But Christians know full well that Christ will come in judgment, therefore they
ought to be prepared for the coming of Christ; a day of destruction upon the lax, but a day of salvation
for those who are ready. There will be no terror for those who are the sons of the light and the day. The
reference to sons calls to mind the image of motherhood and fatherhood Paul had applied to himself
and his co-missionaries in relation to the Thessalonians (1 Thess 2:5-12). Notice that the imagery ends
with the words “…we exhorted each one of you and encouraged you and charged you to lead a life
worthy of God, who calls you into his own kingdom and glory.” Children ought to imitate their holy
parents for their own good.
1 Thess 5:6-7 The missionaries had toiled day and night among the Thessalonians (1 Thess 2:9), not
sleeping on the job or seeking worldly comforts like lazy drunkards. Unfortunately, some of the
Thessalonians, perhaps in a misguided attempt to prepare for the coming of Christ, had given up work
(1 Thess 4:11), and become idle (1 Thess 5:14 see also 2 Thess 3:6-11). Not without reason does the
Church insist on the sanctity of work (CCC 2427-2428).
1 Thess 5:8 Using military imagery, Paul once again makes reference to the theological virtues (see 1
Thess 1:3 note the reference to work and labor). Christianity is something we live by, not something we
lounge in. As in the first usage, hope is mentioned last, giving us an “eschatological order” (i.e., end-
time order) to the virtues. This ordering is explained by the following verses.
1 Thess 5:9-11 In 1 Thess 1:10 Paul had spoken of Jesus who “delivers us from the coming wrath.”
There he had used the present tense in referring to deliverance, but the future tense in relation to wrath.
The moral imperatives and warnings which litter this letter make it quite clear that we cannot presume
our salvation as assured. Our current status as righteous is not our final deliverance; it it were, the
moral exhortations and warnings would have no meaning, and one can leave the way of righteousness
(2 Peter 2:20-22).
Sleep in verse ten refers to the faithful departed. Paul had dealt with the status of those Christians who
“sleep” in death in 1 Thess 4:13-18. In the present chapter, sleep had decidedly negative connotations.
The dead in Christ (1 Thess 4:16 i.e., the faithful who have fallen asleep in death), will rise to new life,
whereas those who take their rest now, not engaging in the “work of faith, labor of love, and endurance
of hope” will essentially endure a second death (see Revelation 2:20, 20:13-15). It will, however, be a
sleep without rest (revelation 14:11). It is this which sustains those who keep the commandments of
God (Revelation 14:12).
Moral Exhortations 5:12-28
This post deals with the third and last section of the third and final part of Paul’s letter. The reader will
recall that part three had the following concentric structure:
A1) Exhortations concerning right and holy conduct (4:1-12)
B) The resurrection of the faithful and Christ’s second coming (4:13-5:11)
A2) Exhortations concerning right order in the community (5:12-28)
1 Thess 5:12-13 Note the parallels with 1 Thess 4:1 (especially clear in the RSV Translation). in 4:1
Paul had exhorted the Thessalonians to live in the manner which they had learned from him. Here he
exhorts them to respect those who admonish them. Note the terms Paul uses to describe the leaders: (1)
they labor (work) among the Thessalonians just as Paul and his companions had (1 Thess 2:9-12).
What the Apostolic missionaries started, the established leaders of the church are to continue doing. We
see here the beginnings of Apostolic Succession (CCC 860-862). (2) they are over the Thessalonians in
the Lord. This is possibly intended to call to mind the images of motherhood and fatherhood which
Paul had applied to himself and his companions in describing their labor among the Thessalonians. (3)
They admonish the Thessalonians.
Be at peace among yourselves. This could also read “be at peace with them,” i.e., the leaders.
1 Thess 5:14 in 1 Thess 1:6-7 Paul had noted how the Thessalonians had become his imitators. Here he
suggests subtlety that they imitate their leaders by admonishing weaker member in the community.
Note especially the reference to the idle. As I noted in my previous post on this letter, idleness was a
particular problem with some of Thessalonians ( see my notes on 5:6-7).
1 Thess 5:15 Do good to one another and to all. See Paul’s exhortation not to transgress against a
brother in 1 Thess 4:6, and see also 1 Thess 5:11.
1 Thess 5:16 See 1 Thess 1:6.
1 Thess 5:17-18 Recall that part 1 of the letter began and ended with a thanksgiving (see 1 Thess
1:1-10; 2:13-16). Note the emphasis on suffering and affliction in those passages. Had some of the
Thessalonians given up praying and giving thanks “in all circumstances” (i.e., because of afflictions)?
1 Thess 5:19-22 In 1 Thess 4:8 Paul had warned that to disregard what he was teaching was to
disregard God “Who gives His Holy Spirit to you.” Paul here is calling for spiritual discernment
regarding prophecies. What is necessary for such discernment is fidelity to the traditional teaching;
prophecies that contradict such teaching are to be rejected (see 2 Thess 2:1-15).
1 Thess 5:23-24 Spirit, Soul, Body “are not three elements that make up a human person. In the
Semitic mind, the human person is a unity that can be viewed from three different points of view: one’s
relation to God (spirit); one’s principle of life or vitality (the soul), a principle similar to that of all
living beings; and one’s body” (Peter F. Ellis. SEVEN PAULINE LETTERS. Collegeville: Liturgical
Press, 1982). By employing all three views Paul gives emphasis to the desire of his prayer: “May God
keep you sound and blameless completely.”
1 Thess 5:25 The letter had begun with the missionaries noting how they prayed for the Thessalonians
(1 Thess 1:2-3); and we’ve just seen another of their prayers in written form (vs 23); now the
missionaries ask their converts to return the favor. Several of Paul’s letters make such a request, or at
least acknowledge that others were praying for him (Rom 15:30-32; Phil 1:19; Eph 6:18-20).
1 Thess 5:26-28 the holy kiss was probably to be given at the liturgy, when the letter would be read to
all the brethren. Concerning the holy kiss see Rom 15:16; 1 Cor 16:20; 2 Cor 13:12. Concerning the
public (almost certainly liturgical) reading of Paul’s letters and other Scripture see Col 4:16; 1 Tim
4:13; Rev 1:3; Luke 4:16-21; Acts 13:15;