THE FIRST LETTER TO THE THESSALONIANS
Lesson 3
Chapters 4-5
Specific Exhortations for the Community
Paul's Prayer and Final Greeting/Conclusion
Eternal Father,
We acknowledge that a Holy Father deserves holy
children. Help us, Lord, to commit ourselves to living holy lives, following
the example of St. Paul. Protect us from the temptations to sin. Give us the
moral courage to reject spiritually unhealthy practices and to avoid people
with an attraction to sin. We understand that holiness is not
optional for a Christian but is a condition of salvation. Help us to continue
in the process of sanctification by working to overcome sinful and selfish
habits that can quench the work of the Holy Spirit in our lives. We
pray in the name of God the Father, the Son, and the Holy Spirit, Amen.
+ + +
Likewise, you
younger members, be subject to the presbyters. And all of you clothe
yourselves with humility in your dealings with one another, for: "God opposes
the proud but bestows favor on the humble." So humble yourselves under the
mighty hand of God, that he may exalt you in due time. Cast all your worries
upon him because he cares for you. Be sober and vigilant. Your opponent the devil
is prowling around like a roaring lion looking for someone to devour. Resist
him, steadfast in faith, knowing that your brothers and sisters throughout the
world undergo the same sufferings. The God of all grace who called you to his
eternal glory through Christ Jesus will himself restore, confirm, strengthen,
and establish you after you have suffered a little. To him be dominion
forever. Amen.
1 Peter 5:5-11
(St. Peter's exhortation to the communities
of the Universal Church, quoting Proverbs 3:34 LXX)
While Paul has been careful to praise and encourage the Thessalonian Christians in the first part of the letter, he now turns to instruction that will move them to a more mature faith. The spiritual life of a Christian is a growth process analogous to the growth of the human body. The perfection in holiness ought to grow as faith grows. The Thessalonian Christians' commitment to holiness is necessary for their sanctification in preparation for the promised return of the Lord.
This part of the letter divides into two parts:
In Chapters 4-5, Paul turns from their past relationship to their preparation for the future. First, Paul applies his precepts concerning moral instructions that have parallel teachings by Paul in Romans Chapters 12-13 and by Peter in 1 Peter 1:13-22.
Chapter 4:1-5:22 ~ Specific Exhortations
Paul's exhortations to the community include:
1 Thessalonians 4:1-2 ~ Introduction to Paul's
Exhortations
1 Finally, brothers, we earnestly ask and exhort you in the Lord Jesus
that, as you received from us how you should conduct yourselves to please God, and
as you are conducting yourselves, you do so even more. 2 For you
know what instructions we gave you through the Lord Jesus.
Verses 1-2 introduce the second half of Paul's letter and provide the perspective from which Paul's exhortations for the future spiritual growth of the community are to be understood. He addresses the community as adelphoi, a Greek word meaning "brothers from the womb" and the only word for "brothers" that appears in the New Testament. It reflects the Hebrew use of the word "brothers" that referred to any kinship relationship to include countrymen (e.g., Acts 2:29, 37). In the plural, it can refer to both brothers and sisters in a family, which in this case is the family of God that is the Church.
Paul's appeal in the introduction of his exhortations
is made "in the Lord Jesus."
Question: What two
requests does Paul make of the community?
Answer:
Paul gave instructions that they were to conduct themselves in a matter of life that is worthy of the Lord Jesus and therefore pleasing to the God. The concept of pleasing God as the goal of human conduct derives from Old Testament interaction between God and humans (e.g., Gen 5:22, 24; 6:9; 17:1; Lev 10:20; Num 25:27; Ps 56:13/55:13 in some translations; 69:31/68:31; 116:9/114:9). For a Christian community surrounded by pagan practices, it was necessary for Paul to stress the connection between religion and morality. Their moral progress pleases Paul, but he wants them to work hard to continue pleasing God (4:1; 5:11).
2 For you know what instructions we gave you through the Lord Jesus.
The body of teaching Paul refers to that the Thessalonian
Christians received previously from him (4:2) was probably pre and
post-baptismal instruction before he and his team had to leave. The post-baptismal
instruction probably included catechesis similar to what he gave the
Corinthians concerning the Eucharist (see 1 Cor 11:23-34).
1 Thessalonians 4:3-8 ~ Holiness in Sexual Conduct
3 This is the will of God, your holiness: that you refrain from immorality,
4 that each of you know how to acquire a wife for himself [how to
possess his vessel] in holiness and honor, 5 not in lustful passion
as do the Gentiles who do not know God; 6 not to take advantage
of or exploit a brother in this matter, for the Lord is an avenger in all these
things, as we told you before and solemnly affirmed. 7 For God did
not call us to impurity but to holiness. 8 Therefore, whoever
disregards this, disregards not a human being but God, who also gives his holy
Spirit to you. [...] = literal Greek, IBGE, vol. IV,
page 554.
Verses 3-8 form a unit focusing on the necessity of sexual morality. Paul preaches the will of God for the sanctification of the body through chastity. One cannot live in sexual immorality and at the same time please God. Sexual purity is the necessary step on the path to the complete sanctification of the person.
4 that each of you know how to acquire a wife for himself [how to
possess his vessel] in holiness and honor...
Ancient and modern scholars are not in agreement over
Paul's precise meaning in using the word "vessel."
If Paul is using the first meaning, he is referring to chastity and self-control in contrast to the sexual immorality (lust) of the pagans (St. John Chrysostom and Tertullian). If his reference is to the second meaning, he is advocating an honorable marriage. Marriage is the right step toward purity in sexual morality that is not an outlet for lust but a pure and holy partnership in life with the Lord (St. Augustine, St. Thomas Aquinas). Either way, Paul is advocating for the Thessalonian Christians to master human sexuality and direct them in a holy direction as God intended when He gave humans the gift of fertility in holy matrimony (Gen 1:28; 2:24-25).
5 not in lustful passion as do the Gentiles who do not know God...
Gentile pagans worshiped many gods and were ignorant
of the one, true God. Therefore, Satan easily influenced them, and they were
susceptible to being ruled by their passions. Pagan temples encouraged every
kind of immoral sexual behavior including prostitution, adultery, homosexuality,
bestiality, fornication, sodomy, and the sexual abuse of children.
Consequently, the Gentile pagans walked in darkness. It was the duty of
Christians to welcome them into the Light of Christ and His Gospel of
salvation.
6 not to take advantage of or exploit a brother in this matter, for
the Lord is an avenger in all these things, as we told you before and solemnly
affirmed.
The context of the passage suggests Paul is referring
to the sin of adultery. It is a bodily "uncleanness" (4:7) and desecration
condemned by the Law of the Old and New Covenants.1 Adultery defiled
those involved. It also wronged their spouses and brought shame on their
families (CCC 2380-81). God calls all Christians to purity in sexual matters in
chastity before marriage and after marriage in the commitment of the persons
joined by God in the Sacrament of Matrimony.2
7 For God did not call us to impurity but to holiness. 8 Therefore,
whoever disregards this, disregards not a human being but God, who also gives
his Holy Spirit to you.
Sexual immorality is an outrage against God whose
divine Spirit dwells in the temples of our bodies, sanctified at Baptism. On
the same subject, Paul wrote to the Christians at Corinth: Avoid
immorality. Every other sin a person commits is outside the body, but the
immoral person sins against his own body. Do you not know that your body is a
temple of the Holy Spirit within you, whom you have from God, and that you are
not your own? For you have been purchased at a price. Therefore glorify God
in your body (1 Cor 6:18-20; also see CCC 2351-56).
Continued growth in holiness is a progression in sanctification. It is a process that begins with the work of the Holy Spirit in Baptism (1 Cor 6:11) and continues throughout one's faith journey for those who abound in the love of Christ (1 Thess 3:12-13). Christians who want to continue in the process of sanctification must work to overcome sinful and selfish habits that can stunt the growth of holiness in the Lord (Rom 6:19). Holiness is not optional for a Christian but is a condition of salvation: Strive for peace with everyone, and for that holiness without which no one will see the Lord (Heb 12:14). No one can attend the Wedding Feast of the Lamb and His Bride in Heaven with a soul stained with sin. Only those clothed in the purity of divine grace will be granted access to Heaven (see the conclusion of Jesus' parable of the Wedding Feast in Mt 22:11-14).
The Church teaches: "All the baptized are called to chastity. The Christian has put on Christ,' the model for all chastity. All Christ's faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of Baptism, the Christian is pledged to lead his affective life in chastity" (CCC 2348; also see CCC 2349-50).
1 Thessalonians 4:9-12 ~ Mutual Charity
9 On the subject of mutual charity you have no need for anyone to
write you, for you yourselves have been taught by God to love one another. 10 Indeed,
you do this for all the brothers throughout Macedonia. Nevertheless we urge
you, brothers, to progress even more, 11 and to aspire to live
a tranquil life, to mind your own affairs, and to work with your own hands, as
we instructed you, 12 that you may conduct yourselves properly toward outsiders and not
depend on anyone.
Leaving the discussion of sexual morality within the Church, Paul turns to a new topic in verses 9-12. What he expressed in his prayer in 3:12 that the Lord make you increase and abound in love for one another and for all, just as we have for you, he now treats as a moral obligation. His teaching begins with the subject of charity/love.
The Catholic Dictionary defines the word charity as "The infused supernatural virtue by which a person loves God above all things for his own sake, and loves others for God's sake. It is a virtue based on divine faith or in belief in God's revealed truth. Only divine grace can confer it, and it cannot be acquired by mere human effort. Since this supernatural virtue is infused along with sanctifying grace, it is frequently identified with the state of grace. Therefore, a person who has lost the supernatural virtue of charity has lost the state of grace, although he may still possess the virtues of hope and faith" (Hardon, Catholic Dictionary, page 68). The Catechism defines charity in relation to holiness and sanctification without which one cannot attain the hope of Heaven: "Charity is the soul of the holiness to which all are called: it governs, shapes, and perfects all the means of sanctification'..." (CCC 826 quoting from Lumen gentium, 42).
The Thessalonian Christians have already been taught by God to love one another through the infusing of divine grace by the Holy Spirit in the Sacrament of Baptism. This fraternal love for brothers and sisters in the covenant family of the Church is the mark of a true and holy disciple of Jesus Christ (Jn 15:12; 1 Jn 2:9-10; 3:11, 18; 4:8, 16).
In his commentary on 1 Thessalonians, St. Augustine writes concerning verse 9: It is through grace that we not only discover what ought to be done but also that we do what we have discovered. That is, not only that we believe what ought to be loved but also that we love what we have believed. If this grace is to be called "teaching," let it at any rate be called "teaching" in such a manner that God may be believed to infuse it... Thus the apostle speaks to the Thessalonians, "As touching on love for the brothers, you have no need that I write to you, for you yourselves have been taught by God to love one another" (St. Augustine, On the Grace of Christ, 12.13.13-14).
Question: What does
Paul write is the evidence that they have learned the lesson concerning
love/charity? See verse 10a.
Answer: Their love for
fellow Christians is known throughout the churches in Macedonia.
10b Nevertheless we urge you, brothers, to progress even more, 11 and to
aspire to live a tranquil life, to mind your own affairs, and to work with your
own hands, as we instructed you, 12 that you may conduct
yourselves properly toward outsiders and not depend on anyone.
Paul encourages the Thessalonians to progress even
more in their demonstrations of charity (love in action).
Question: In what three
other ways does Paul urge them to conduct their lives?
Answer:
His recommendation to live a tranquil life probably refers to not becoming embroiled in disputes in the pagan community and to solving disputes quickly within the Christian community. Paul discourages idleness (see 5:14 and 2 Thess 3:6-10). Paul wants Christians to be hard workers in their occupations and in service to the Lord who will give them His just reward. As Paul will write to the Christians of Colossae: Whatever you do, do from the heart, as for the Lord and not for others, knowing that you will receive from the Lord the due payment of the inheritance; be slaves of the Lord Christ (Col 3:23; also see CCC 2427).
And Paul's advice is what St. Theresa of Lisieux expressed when she wrote: "Miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word; always doing the smallest right and always doing it all for love" (Diary of St. Therese de Lisieux).
1 Thessalonians 4:13-18 ~ Paul's Assurance of Hope
for the Christian Dead
13 We do not want you to be unaware, brothers, about those who have
fallen asleep, so that you may not grieve like the rest, who have no hope. 14 For if we
believe that Jesus died and rose, so too will God, through Jesus, bring with
him those who have fallen asleep. 15 Indeed, we tell you
this, on the word of the Lord, that we who are alive, who are left until the
coming of the Lord, will surely not precede those who have fallen asleep. 16 For the
Lord himself, with a word of command, with the voice [shout] of an archangel
and with the trumpet of God, will come down from heaven, and the dead in Christ
will rise first. 17 Then we who are alive, who are left, will be caught up together with
them in the clouds to meet the Lord in the air. Thus we shall always be with
the Lord. 18 Therefore, console one another with these words.
It appears some of the Thessalonian Christians expressed concern for their departed loved ones in the community. Paul answers their concerns by assuring them that they have no need to grieve because, unlike unbelievers who have no hope of salvation, one day they will see their Christian loved ones again.
Question: Why does Paul refer to their departed Christian loved ones as those
who have "fallen asleep"? See verse 14 and CCC 1012.
Answer: He
refers to their departed loves ones as those who have "fallen asleep" because
for Christians death is not a permanent condition. At the Parousia of the
Christ, they will awake from death to the glory of a bodily resurrection and
everlasting life in Heaven.
CCC 1013: "Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. When the single course of our earthly life' is completed, we shall not return to other earthly lives: It is appointed for men to die once.' There is no reincarnation' after death."
15 Indeed, we tell you this, on the word of the Lord, that we who are
alive, who are left until the coming of the Lord, will surely not precede those
who have fallen asleep. 16
For the Lord himself, with a word of command,
with the voice [shout] of an archangel and with the trumpet of God, will come
down from heaven, and the dead in Christ will rise first. 17 Then we
who are alive, who are left, will be caught up together with them in the clouds
to meet the Lord in the air.
Verse 15 appears to suggest that Paul believes the
Parousia of the Christ will occur in his lifetime. In this passage, Paul gives
us the sequence of events at the Parousia of the Christ:
The most important aspect of the event of the Parousia for Paul will be the fulfillment of union with Christ. It is an event he has longed for ever since his encounter with the Resurrected Jesus at his conversion experience. The loud voice and the trumpet recall the Theophany at Mt. Sinai when God appeared on the mountain to Moses: The trumpet blast grew louder and louder, while Moses was speaking and God answering him with thunder (Ex 19:19). Psalm 29:3-9 describes the power of God's voice: The voice of the LORD is power; the voice of the LORD is splendor. The voice of the LORD cracks the cedars; the LORD splinters the cedars of Lebanon... The voice of the LORD twists the oaks and strips the forests bare. All in his palace say, "Glory!" (Ps 29:4-5, 9).
Trumpets could be used in civic, military, and liturgical events. They were either made of metal or ram's horns. They were used in the liturgy of worship (1 Chr 15:28; 16:6, 42; 2 Chr 29:28), announced the beginning of the Jubilee year (Lev 25:9), or the accession of a newly anointed king (1 Kng 1:34). In times of war, trumpets were sounded both to begin and call off an attack (Josh 6:20; Judg 7:20; 2 Sam 2:28; 18:16). Most significant, trumpets signaled the anticipated interventions of God in human history. They signaled the coming judgment of God (Zeph 1:16; Zech 9:14), the gathering of the elect (Mt 24:31), the resurrection of the dead (1 Thess 4:16), and the ultimate coming of the Kingdom of God (Rev 8:1-9:21; 11:16-18).
In the history of Israel, the significant trumpet signal in 4:16 at Christ's Parousia recalls:
The sequence of events associated with the trumpet signal in 4:16 recalls the annual Feast of Trumpets when the ram's horns were sounded a hundred times to announce the feast that began the countdown to the Feast of Atonement ten days later. In the same way, the trumpets at the coming of Christ not only announce the Parousia, but the Final Judgment that follows like the trumpets also announced the judgment and destruction of Jericho (Josh 6:8,15-17, 20) and the prophecy of God's final judgment in Zephaniah 1:26. Jesus also mentioned trumpets in His prophecy of His return and the final judgment when He said: "And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory. And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other" (Mt 24:30-31, also see 24:27, 37 and 39).
Question: What else do we know from Scripture concerning the return of the
Lord? See Mt 24:36-44; Acts 1:10-11; 1 Thess 3:13; Zech 14:3-9.
Answer: The
angels told the disciples who witnessed Jesus' Ascension from the Mount of
Olives on a cloud into Heaven that He would return in the same way as they saw
Him leave. The prophet Zechariah foretold the physical coming of Yahweh in
judgment upon the nations of the earth. No one knows the day of His coming
except God the Father. On that day, without warning, God will return with all
his "holy ones." His feet will rest upon the Mount of Olives, and it will be
cleft in two from east to west.
18 Therefore, console one another with these words.
Paul urges the Thessalonian Christians
to take comfort in his description of the events of the return of Christ. They
can look forward to their reunification with Christian loved ones, and the
knowledge of what will come in the future will give them courage in the
present.
1 Thessalonians 5:1-11 ~ Paul's Call for Continued Vigilance
1 Concerning times and seasons, brothers, you have no need for anything
to be written to you. 2 For you yourselves know very well that the day of the Lord will come
like a thief at night. 3
When people are saying, "Peace and security,"
then sudden disaster comes upon them, like labor pains upon a pregnant woman,
and they will not escape. 4
But you, brothers, are not in darkness, for that
day to overtake you like a thief. 5 For all of you are
children of the light and children of the day. We are not of the night or of
darkness. 6 Therefore, let us not sleep as the rest do, but let us stay alert
and sober. 7 Those who sleep go to sleep at night, and those who are drunk get
drunk at night. 8 But since we are of the day, let us be sober, putting on the
breastplate of faith and love and the helmet that is hope for salvation. 9 For God did
not destine us for wrath, but to gain salvation through our Lord Jesus Christ, 10 who died
for us, so that whether we are awake or asleep we may live together with him. 11 Therefore,
encourage one another and build one another up, as indeed you do.
5:1 Concerning times and seasons, brothers, you have no need for anything
to be written to you.
The expression "times and seasons" also appears in
Daniel 2:21 and Acts 1:7. At the Ascension, the disciples asked Jesus when He
was going to restore the Kingdom of Israel, and Jesus told them, "It is not
for you to know the times or seasons that the Father has established by his own
authority" (Acts 1:7). In the Book of Daniel, the prophet blessed God
saying, Blessed be the name of God forever and ever, for wisdom and power
are his. He causes the changes of the times and seasons, makes kings and
unmakes them. He gives wisdom to the wise and knowledge to those who
understand (Dan 2:20-21).
Although Paul appears to believe Jesus' return will happen in his lifetime (4:15), he admits that no one knows when the event will occur. Notice the frequent references to Jesus' discourse concerning the "last days" and His return in Matthew Chapter 24. While some scholars believe Matthew wrote his Gospel at a later period, others believe Matthew wrote his Gospel within a decade of Jesus' Ascension. This passage suggests Paul was familiar with Matthew's Gospel. All the Fathers of the Church agree that Matthew's Gospel was the first written account of Jesus' ministry.3
2 For you yourselves know very well that the day of the Lord will come
like a thief at night.
The statement "you yourselves know very well" refers
to the teaching they have received and perhaps have read in the Gospel of
Matthew. In verses 2 and 4, Paul uses the imagery of a thief coming suddenly
and unexpectedly at night, describes the events before Christ's return as
"labor pains," and gives a warning of watchfulness in staying awake. All these
images appear in Jesus' parable and warning concerning His return in Matthew 24:42-44.
The "day of the Lord" is the appointed time in salvation history when the Christ will return as Savior (Heb 9:28) and Divine Judge (Mt 25:31-46). The inspired writer of the Letter to the Hebrews (probably St. Paul) wrote concerning Jesus' return as humanity's Savior-King: Just as it is appointed that human beings die once, and after this the judgment, so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him (Heb 9:27-28 and a reference to Is 53:12). The Greek verb anaphero in this passage means both "to take away" and "to bear." Therefore, the verb conveys the meaning that Jesus took away sin by bearing it Himself. The phrase Those who eagerly await him refers to the faithful who believe in Jesus second coming.
Jesus is also returning as Divine Judge as He described in Matthew 25:31-46 concerning the Final Judgment that will accompany the Parousia: When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats (Mt 25:31-32). The criterion of judgment will be the works of mercy done in His name for the least of humanity.
3 When people are saying, "Peace and security," then sudden disaster
comes upon them, like labor pains upon a pregnant woman, and they will not
escape.
In Matthew 24:8, Jesus used this same imagery to describe
the period of tribulation that would precede the destruction of the Jerusalem
Temple, saying, "All these are the beginning of the labor pains."
Paul confirms that the day and hour are unknown. But what is known is that it will happen suddenly as Jesus warned in Matthew 24:44, saying, "So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come."
5 For all of you are children [sons] of the light and children of the
day. We are not of the night or of darkness.
"Children/sons of light" is a Semitic expression for
"children/sons of goodness, righteousness, and truth. In the prologue to his
Gospel, St. John wrote: In the beginning was the Word, and the Word was with
God, and the Word was God... What came to be through him was life, and this life
was the light of the human race; the light shines in the darkness, and the
darkness has not overcome it (Jn 1:1-5). Jesus identified Himself as the
"light of the world" in John 8:12 when He said, I am the light of the world.
Whoever follows me will not walk in darkness, but will have the light of
life." In Matthew 5:14, Jesus identified His disciples as "the light of
the world" because they walk in and reflect His true light (Mt 5:14). Again in
John 12:36, Jesus said, "... believe in the light, so that you may become
children of the light." And later, in his letter to the Ephesians, Paul
will write, For you were once darkness, but now you are light in the Lord.
Live as children of light, for light produces every kind of goodness and
righteousness and truth (Eph 5:8-9).
In the Bible, "light" represents the righteousness God while "dark" represents evil and the influence of Satan. To walk in light or darkness is to live according to truth or error, not only intellectually but morally. Through Jesus, the command to love has become the light defeating the darkness of evil in a new age (see Acts 26:18; Rom 13:12-13; 1 Jn 1:5-7; 2:8-11, CCC 1216).
6 Therefore, let us not sleep as the rest do, but let us stay alert
and sober.
Those who "sleep" are people who are unaware or do not
care enough to be aware that humanity has entered its last age. The countdown
has begun, and time as we know it will end with the return of Christ. Since we
know neither the day nor hour of Jesus' return in glory, all Christians must
remain alert and sober, spiritually clothed in the garment of divine grace and
ready to receive Christ when He returns.
Question: How do we
remain alert and ready in a state of grace? What if Christ returns and our
souls are not free from sins? See CCC 1393, 1395, 1436, 1463, 1493, 1846,
1851.
Answer: We remain alert
and ready by receiving the supernatural life of Christ in the Eucharist and cleansing
power of Christ in the Sacrament of Reconciliation. Both sacraments cleanse us
of our confessed venial sins, and the Sacrament of Reconciliation has the power
to cleanse us of mortal sins. No one with a soul stained with sin can enter
Heaven.
7 Those who sleep go to sleep at night, and those who are drunk get
drunk at night. 8 But since we are of the day, let us be sober, putting on the
breastplate of faith and love and the helmet that is hope for salvation.
As serious and responsible children of the light, Paul
urges Christians to be properly armed against evil like a soldier armed for
battle against enemies. The breastplate and helmet were worn to protect the
soldier in battle. The virtues of faith, love, and hope are the Christian's
protection in the battle against sin and evil, protecting the head (helmet) and
the heart (breastplate). Paul uses the same imagery of spiritual armor in
Christ in other letters (see Rom 13:12; 2 Cor 6:7; 10:3-4).
9 For God did not destine us for wrath, but to gain salvation through
our Lord Jesus Christ, 10
who died for us, so that whether we are awake or
asleep we may live together with him. 11 Therefore, encourage
one another and build one another up, as indeed you do.
Our destiny is salvation through the merits of Jesus
Christ. The focus of this part of Paul's letter is the hope of Christ's
glorious return; however, he never forgets the fact of Christ's redemptive
death that is the cause of our salvation. Whether in temporal life or when we
experience the "sleep" of death until He returns, "we live together with Him."
Our union with Christ is the reason we must encourage one another and build
one another up.
1 Thessalonians 5:12-22 ~ How the Members of the
Church Must Conduct Themselves
12 We ask you, brothers, to respect those who are laboring among you
and who are over you in the Lord and who admonish you, 13 and to
show esteem for them with special love on account of their work. Be at peace
among yourselves. 14 We urge you, brothers, admonish the idle, cheer the fainthearted,
support the weak, be patient with all. 15 See that no one returns
evil for evil; rather, always seek what is good both for each other and for
all. 16 Rejoice always. 17 Pray without ceasing. 18 In all
circumstances give thanks, for this is the will of God for you in Christ Jesus.
19 Do not quench the Spirit. 20 Do not despise
prophetic utterances. 21
Test everything; retain what is good. 22 Refrain
from every kind of evil.
Question: What
practical list does Paul provide to retain good conduct within the community?
Answer:
Paul's first exhortation shows that a hierarchical ministry of Church leadership was in place in the Thessalonian community. The spiritual leadership of pastors entitles them to the respect and obedience of the laity (CCC 1269). St. John Chrysostom, Bishop of Constantinople (344/54-407) wrote: "Love priests as children love their fathers. Through them you have received an eternal generation, you have obtained the kingdom, and the gates of heaven are swung open to you. If you love Christ and the kingdom of heaven, then acknowledge through whom you obtained it" (St. John Chrysostom, Homilies on 1 Thessalonians, 10).
15 See that no one returns evil for evil; rather, always seek what is
good both for each other and for all.
The Gospel of Christ forbids personal
retaliation. Jesus calls us to love even our enemies (Mt 5:38-42; Rom 12:17-19).
16 Rejoice always. 17 Pray without ceasing. 18 In all circumstances give thanks, for this is the will of God for you in Christ Jesus.
These verses give the three-part plan which shows Christians how to live within the will of God for their lives: joy (verse 16), prayer (verse 17), and thanksgiving (verse 18).
Paul encourages the Thessalonian Christians and us to give thanks to God for the good and the bad that happen to us because God can use everything
to advance the cause of our eternal salvation. When things go badly in your life, remember what St. Paul wrote:
We know that all things work for good for those who love God, who are called according to his purpose (Rom 8:28).
Also, recall St. Josemaria Escriva's advice: "If things go well, let us rejoice, blessing God who makes them prosper. And if they go badly?
Let us rejoice, blessing God who allows us to share in the sweetness of his Cross" (The Way, 658).
19 Do not quench the Spirit.
Question: How does one quench the work of the Holy Spirit? See 1 Cor 12:4-11.
Answer: Sinful
and selfish habits can quench the work of the Holy Spirit in our lives.
We also quench the Spirit's work when we
reject the exercise of His gifts. His gifts are in the sacraments, acts of
charity, and the teaching revelation of Sacred Scripture. When someone is
moved by the Spirit to do something of benefit for the Church or an individual,
and someone else impedes that person's generosity or his call to do good works,
the one who resists the good works also quenches the Spirit.
21 Test everything; retain what is good. 22 Refrain
from every kind of evil.
Paul warns that it is necessary to test
prophetic teaching and alleged revelations to make sure what the Christian hears
or reads agrees with the teachings of Jesus' Gospel of salvation (Rom 12:6; 1
Cor 14:29, CCC 697, 799-801). Jesus gave His Church the power and authority to
judge correct teaching. St. Peter wrote in his second letter to the universal
Church: Know this first of all, that there is no prophecy of scripture that
is a matter of personal interpretation, for no prophecy ever came through human
will, but rather human beings moved by the Holy Spirit spoke under the
influence of God (2 Pt 1:20-21). St. Peter was affirming the gift of Holy
Spirit inspired Scripture. Along with 2 Timothy 3:16, Peter's statement
supports the God-breathed origin of Sacred Scripture. He was also warning
against the false teachers and false prophets with clever agendas who try to
manipulate the words of Holy Spirit inspired Scripture or the Church's
teachings. The hierarchy of the Magisterium of Christ's Church has the
ultimate authority in the interpretation of Scripture, not individuals. To teach
falsely or to allow oneself to be led astray by false teaching is an evil.
Paul's Prayer and Final Greeting/Conclusion (5:23-28)
1 Thessalonians 5:23-25 ~ Concluding Prayer
23 May the God of peace himself make you perfectly holy and may you
entirely, spirit, soul, and body, be preserved blameless for the coming of our
Lord Jesus Christ. 24 The one who calls you is faithful, and he will also accomplish it. 25 Brothers,
pray for us too.
Paul prays for the perfection of the community in Christ Jesus. In writing ...spirit, soul, and body, Paul is emphasizing the whole person destined for holiness as a work of Christ ready for His glorious return.
24 The one who calls you is faithful, and he will also accomplish it. 25 Brothers,
pray for us too.
We can believe Jesus will return as He said because He
is faithful to His word. Paul concludes his prayer for them by asking that
they pray for Silvanus, Timothy, and him.
1 Thessalonians 5:26-28 ~ Final Greeting
26 Greet all the brothers with a holy kiss. 27 I adjure
you by the Lord that this letter be read to all the brothers. 28 The grace
of our Lord Jesus Christ be with you.
Paul puts the Thessalonian Christians under oath to share his instructions with every member of the Church. They will undoubtedly read Paul's letter publically in the Eucharistic Liturgy as Paul will instruct St. Timothy in 1 Timothy 4:13, Until I arrive, attend to the reading, exhortation, and teaching. As it was for Christians in the first-century Church, it is for us today when we continue to read from Paul's letters in the Liturgy of the Word.
Questions for discussion or reflection:
Read Jesus' description of the signs that point to the
destruction of the Jerusalem Temple and the end of days before the Parousia of
the Son of Man in Matthew 24:1-51. What are the "signs" of the destruction of
the Temple that will take place in His generation (Mt 24:34)? The Romans
destroyed the Jerusalem Temple in 70 AD after the First Jewish Revolt and sent
about a million Jews into slavery. What events will take place when Jesus
returns?
Endnotes:
1. See the Old and New Testament
commands and warnings for those who indulge in sexual immorality (i.e.,
Ex 20:14;
Lev Chapter 18; 20:13;
Mt 15:9;
Mk 7:21;
Acts 15:20, 29;
Rom 1:24-32;
1 Cor 5:1, 9-10; 6:9-13, 18-32; 10:8;
2 Cor 12:21;
Gal 5:19;
Eph 5:3;
Col 3:5;
1 Thess 4:3;
Jude 7;
Rev 2:14; 9:21; 14:8; 17:2, 4; 18:3, 9; 19:2; 21:8).
Sins that defile God's gift of fertility and the Sacrament
of Marriage are among the mortal sins that block the path to Heaven: Make no
mistake the sexually immoral [fornicators = sex outside of marriage],
idolaters, adulterers, the self-indulgent, sodomites, thieves, misers,
drunkards, slanderers, and swindlers, none of these will inherit the kingdom of
God (1 Cor 6:10).
2. Purity is a gift of the Holy Spirit (CCC 2345). God calls all unmarried persons to sexual purity before and after marriage (Phil 2:13-15; 1 Tim 5:22; Jam 2:16-18; 4:8; 1 Jn 3:3).
3. Bishop Irenaeus (m. 200 AD) testified that St. Matthew wrote the first Gospel followed by the Gospels of Mark, Luke, and finally John (Against Heresies, 3.1.1). Bishop Eusebius, in his 4th-century Church History, records a fragment from Origen's ancient commentary on the Gospel of Matthew, testifying that it was the first Gospel (Church History, 6.25.3. Origen (d. 220/30) was the head of the school of theology and catechetical studies at Alexandria, Egypt. The order of the Gospels in the New Testament is the order in which the Church Fathers unanimously testified they were written.
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Catechism references for this lesson (* indicates Scripture is either quoted or paraphrased in the citation):