The Day of the Lord, 1-11

5:1 Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you. 5:2 For you know quite well that the day of the Lord will come in the same way as a thief in the night. 5:3 Now when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape.

(g) Readiness

Walking in the light means acting upon what we already know. Having shown them that their fears concerning their deceased brethren were groundless, Paul now allays their concerns that they might be unprepared for Christ’s return. They thought they could best be prepared by knowing when it would happen; Paul tells them they cannot know when the great event will take place, and so they must be continually in a state of alertness and readiness.

Now – Or, ‘but’ – this passage (1 Thess 5:1-11) is continuous with 1 Thess 4:13-18. Although pre-millenialists distinguish between the day of the Lord (v2) and Christ’s coming for his saints, there are no grounds here for such a distinction. In fact, v4 shows that the day of the Lord has to do with saints also, but they should not be unprepared for it.

About times and dates – i.e., of the coming of the Lord. See Mk 13:32 Acts 1:7. We do not know, and we need not know, the time of our Lord’s return.

You know very well – hinting that the Lord himself had spoken on this subject, Mt 24:43; Lk 12:39; cf 2 Pet 3:10.

The day of the Lord is spoken of in the OT. Amos uses the term as already current, but challenges the accepted understanding that it would be a time of judgement upon the heathen, and says that Israel also would be judged. The NT uses a variety of expressions, and underscores the judgement of the individual, Rom 14:12. Although the day of the Lord means glory for believers, it means destruction for the godless, v3.

Will come like a thief in the night – the original is in the present tense, adding to the vividness. The idea is of total unexpectedness. Burglars do not announce beforehand when they plan to call on us; and the problem is compounded if we are asleep at the time.

Jordan Atkinson argues that ‘Paul compares the day of the Lord to a thief in the night in [this verse] because of the influence of Joel 2:9. While the scholarly consensus is that the thief imagery owes to Jesus’s thief imagery for his second coming in Matthew 24:42–44 or Luke 12:39–40, Joel 2:9 better fits the criteria for allusions identified in G. K. Beale’s Handbook on the New Testament Use of the Old Testament.’

Efforts to determine the date of Christ’s return are foolish. His return will be sudden and unexpected. So Christians should always be ready for this great event. ‘Suppose the Lord were to return today. How would he find you living? Are you ready to meet him? Live each day prepared to welcome Christ.’ (Life Application Bible)

See Acts 20:35

While people are saying, “Peace and safety” – This verse has something in common with Lk 21:34, not the only instance where Paul agrees with Luke where that evangelist differs from the others.

If it is vital for those who love Christ to be ready to meet him, how much more urgent is it for those who have not yet trusted him?  The apostle speaks here of a deluded multitude at the time of Jesus’ return.  For them, his coming will be neither expected nor welcome.  Their case is hopeless, you might think.  But, on the contrary, it is for their sakes that the Lord has delayed his coming.  It is to give them time to believe, before it is too late.  This interval between the Lord’s first coming and his return is the gospel day, the day of salvation, the time when God says to those who do not yet know him, ‘Today, while it is called today, harden not your hearts’.  Some indeed scoff at this delay and mistake divine patience for divine impotence. This is addressed in 2 Pet 3:3f.

It is possible that Paul is referring to the alleged “peace and security” provided by the emperors as Benefactors of the city. Such a claim was made for Caesar Augustus in an inscription found in Asia: “Divine Providence…has now crowned our life with the best by bringing in Augustus and has filled him with noble concern for the welfare (benefaction) of all humanity and has sent him to us and to those who come after us (as a Savior) who will put an end to war and set every thing in order.” Paul writes that “when they say peace and security then comes sudden destruction on them.” The prosperity and safety that the emperors of Rome can provide are only illusory. The second coming of Christ-who comes as a thief in the night will bring tribulation and judgment and will expose all man’s deceptive claims of self-sufficiency.

They say, “Peace and safety” while all the while destruction hangs over their heads, ready to drop at any minute. This apathy, this complacency, this false notion of peace reminds us of Eze 13:10; Jer 6:14; 8:11; Mic 3:5. See also 2 Pet 3:3ff.

Destruction indicates separation from God (2 Thess 1:9) rather than annihilation. In carries ‘the thought of utter and hopeless ruin, the loss of all that gives worth to existence’ (Milligan). The word-order and tense in the original adds to the suspense and impact: suddenly comes destruction!

Labour pains of a pregnant woman – With the thief simile, v2, the emphasis was on unexpectedness; here, the stress is on inevitability. On the comparison with child-birth, see Isa 13:6-8; Jer 9:31; Mk 13:8. The simile suggests not only pain, but suddenness and inevitability: they will not escape.

5:4 But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would. 5:5 For you all are sons of the light and sons of the day. We are not of the night nor of the darkness.

Walking in the light means being ready. The Thessalonians’ problem will not be solved by finding out the date of the Lord’s return, but by being in a state of continuous readiness.

But you, brothers, are not in the darkness – ‘The Day of the Lord will not “overtake them as a thief,” stealing on them suddenly and despoiling them of their treasures unawares, but it will come to them as the welcome daybreak, full of light and joy.’ (Geoffrey Wilson)

Sons of the light is, of course, idiomatic. ‘Light’ is the distinguishing characteristic of Christians.

Sons of the day may refer back to ‘the day of the Lord’.

We are not of the night nor of the darkness – ‘Imagine that you and your family are enjoying your summer holiday. One evening the sun goes down, you draw the curtains, and everybody goes to bed. You sleep well too, because the following day you are expecting a visit from the family’s favourite Uncle Bill. But because you are tired, you oversleep. In the morning the sun rises as usual, but you know nothing about it because you are till fast asleep and the curtains are still drawn. Only one member of the family wakes early, your eldest daughter. She gets up and flings back the curtains of her room, so that the sun streams in. Suddenly, there is a loud knock on the front door, and Uncle Bill stands outside. Your daughter is ready to welcome him. She is not taken by surprise, for she is awake, alert and in the light. But the rest of you are covered with confusion because you are still asleep and still in the darkness.’ (Stott)

5:6 So then we must not sleep as the rest, but must stay alert and sober. 5:7 For those who sleep, sleep at night and those who get drunk are drunk at night. 5:8 But since we are of the day, we must stay sober by putting on the breastplate of faith and love and as a helmet our hope for salvation.

Living in the light means being alert and self-controlled. Sleep is natural to those who are ‘of the night’, and is symbolic of the insensibility and helplessness that sin produces. Cf. Eph 5:11-14. They as asleep in the sense that they do not think about spiritual things at all, or if they do, their thoughts are as vain dreams.

Believers, on the other hand, must remain ‘alert and self-controlled’ – spiritually awake and morally alert while waiting for the Lord’s coming. Cf. Mt 24:42; 25:13; Mk 13:35.

Those who get drunk – a fitting metaphor for those without Christ. Like drunken men, they live in a false paradise and enjoy a false security.

We must stay sober includes ideas of self control and watchfulness. The metaphor which follows develops this, since drunkenness or sleep in a soldier on duty would be a crime.

The metaphor of the Christian armour is used in Rom 13:12-13; 2 Cor 6:7; 10:4; Eph 6:13ff. (cf. Isa 59:17) The details vary, suggesting that the metaphor should not be pressed too far. (In Ephesians, the breastplate is righteousness, and faith is the shield; neither hope nor love is mentioned).

Here again is the great triad of faith, hope and love (cf 1 Thess 1:3).

The hope of salvation points to the future aspect of the saving work of Christ: the anticipation of the consummation of all things is indeed a helmet, protecting us from injuries which would otherwise prove fatal.

‘When he urges them to live responsibly, and to exercise faith, love and hope, this appeal is based not so much on the need to be on top form when Jesus appears, as on the need to practise the new life which Christ through his death and resurrection has already conveyed to them. For people who already belong to the light of day, the life-style which characterises the darkness ought to be out of the question.’ (Travis, I Believe in the Second Coming of Jesus, 85)

Faith: believing that there is a God who has his eye ever upon us, and that there is an eternal world to prepare for. Love: desiring God above all earthly good. Hope: that he who began a work of grace in our hearts will bring it to completion. By exercising these three principal graces, we shall be learning how to live for God, with whom we hope to live for ever.

The Scriptures urge us time and again to look for Christ’s return, to long for it, to love it, and to be ready for it.  ‘The Lord is at hand’, says Paul, Phil 4:5.  Even now, the Judge is standing at the door, James 5:9.  Jesus himself promises, ‘Surely I am coming quickly,’ Rev 22:20.

Being ready for Christ’s return does not mean that we should stop making plans.  Luther: ‘If I knew that the Lord was returning tomorrow, I would still plant a tree today.’  Nor does it mean that we should be idle.  We are called not only to watch, and wait, but also to work.

Spurgeon:

‘Like the apostles, I hope our memorial will be our acts.  There are good brethren in the world who are impractical.  The grand doctrine of the Second Advent makes them stand with open mouths, peering into the skies, so that I am ready to say, “Ye men of Plymouth, why stand ye here gazing up into heaven?”  The fat that Jesus Christ is to come again is not a reason for star-gazing, but for working in the power of the Holy Ghost.” Rom 13:11f – ‘The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed.  The night is nearly over; the day is almost here.  So let us put aside the deeds of darkness and put on the armour of light.’

So the most important question for us all is not, Do you know when Jesus will return?’ but rather, ‘When Jesus returns, will you be ready?  have you buckled on that breastplate of faith and love, and put on that helmet of hope?  Hurry, there may not be much more time left.’

5:9 For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ. 5:10 He died for us so that whether we are alert or asleep we will come to life together with him.

Destine – Back of our watchfulness and preparedness lies the reassurance of our divinely appointed destiny.

Wrath – We face again the appalling fate of the lost (cf. 1 Thess 1:10), and are reminded of what we are saved from as well as unto. For we, too, ‘were by nature objects of wrath,’ Eph 2:3. The modern refusal to acknowledge this reality leads to a debilitated Christianity.

Receive salvation carries the force of ‘obtain’, or ‘acquire’ salvation. But this is not through our own effort, but ‘through our Lord Jesus Christ’.

‘Our salvation is planned, provided, and bestowed by God; yet we have the duty of “obtaining” it!’ (Geoffrey Wilson)

This is the purpose and prize of the wakeful, soldierly activity of vv6-8.

The doctrines of substitutionary atonement, and of union with Christ, are thus present early in Paul’s written ministry, and even though in these letters he is preoccupied with other matters, he can mention then in a simple”], non-controversial way, as accepted by all. (cf 1 Cor 2:2)

Christ averted God’s wrath from us:

‘The mention of Christ’s death for us in such a close connection with the wrath of God is too important to overlook. For it clearly implies that Christ averted that wrath from us by taking it upon himself, thus delivering us from our deserved doom.’ (cf Rom 5:9; 2 Cor 5:21; Gal 3:13) (Geoffrey Wilson)

Whether we are awake or asleep = ‘whether we live or die’. A reference back to 1 Thess 4:13-18, and further reassurance that whatever state we are in, we shall live with him.

5:11 Therefore encourage one another and build up each other, just as you are in fact doing.

Encourage (parakaleo) carries the meaning of strengthening, as well as consolation. In the present passage it is also closely linked with the notion of exhortation.

Build each other up links with Paul’s later teaching on believers being built into a temple of the Holy Spirit.

Final Instructions, 12-22

There are no less than 17 of these ‘final instructions’.

It is tempting to think of them as ‘odds and ends’ items, but there is more structure than that.

As observed in Harper’s Bible Commentary, many of the themes in this section are repeated in other Pauline passages, especially Rom 12:3–18.

• respect leaders (1 Thess. 5:12–13a; Rom. 12:3–8);
• be at peace (1 Thess. 5:13b; Rom. 12:18);
• help the weak (1 Thess. 5:14b; Rom. 14:1);
• do not repay evil for evil but do good to all (1 Thess. 5:15; Rom. 12:17a);
• rejoice (1 Thess 5:16; Rom 12:12a);
• pray unceasingly, give thanks (1 Thess 5:17–18; Rom 12:12c; cf. Eph 5:20);
• do not quench the Spirit (1 Thess 5:19; Rom 12:11b);
• do not despise prophecy but test it (1 Thess 5:20–21a; prophecy as a gift in the church, Rom 12:6);
• hold to the good and avoid evil (1 Thess 5:21b–22; Rom 12:9b).

(Bulleting added)

Shogren: It was quite usual in Greco-Roman letters for the author to conclude with a list of imperatives.  We should not assume, writes Shogren, that Paul is addressing known problems in the Thessalonian church – that they were not respecting leaders, rejoicing, praying continually, and so on.

Fee: this section probably addresses some specific problems in the Thessalonian church, while also giving general pastoral guidance.  It expands on v11 – ‘encourage one another and build up each other, just as you are in fact doing.’

Martin: Not a collection of afterthoughts.  Mainly focused on the family life of the assembly, touching on various points of potential conflict.

Martin: In that assembly, as in others, there were many different personalities: leaders and followers, v12f, weak and strong (in the faith), v14f, glad and the gloomy, vv16-18, sceptical and credulous, vv19-22.  They are needed to learn how to live together and build one another up (1 Thess 5:11).

5:12 Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you, 5:13 and to esteem them most highly in love because of their work.

Verse 12 and the first part of verse 13 would appear to be about the church’s attitude towards its leaders (among other things, they ‘preside over you in the Lord’).  But such leadership is always plural in the NT, and encompasses a number of roles and activities.

We are not told how these leaders were appointed.  Later, Paul would lay down various principles, 1 Timothy 3:1–11; Titus 1:5–9.

Paul was appointing elders in the new churches during his first missionary journey, Acts 14:23.  Green thinks that people like Jason may have been leaders in this church, Acts 17:5-9.  Stott proposes Aristarchus and Secundus.

Brothers and sisters – The local church is a family.  Like a well-run family, it has order and structure.  Its members look out for one another.  They will encourage and support, and when they need to correct one another, they will do so out of love, not malice.

Acknowledge – Or, ‘respect’; ‘recognise’, ‘take note of’, ‘appreciate’.  This word defines what the attitude of a congregation should be towards its pastors. Not unthinking, uncritical, unquestioning deference, as though they were princes or popes. But respect.

Fee: The two verbs, translated ‘acknowledge’ and ‘esteem’ are requests, not commands.

Green, however is probably nearer the mark: this is ‘not simply a polite request but rather a strong exhortation.’  Martin similarly.

Those engaged in pastoral ministry are described in three ways in this verse (Paul is referring to the elders as a group, not to three different persons):-

(a) They are those who labour among you. The pastorate is not a Sunday-only occupation. The expression used here is often used of hard manual labour. Study, visiting, teaching, leading and praying demand considerable exertion.

The entire church was engaged in a ‘labour of love’, 1 Thess 1:3.

Paul speaks of his own exertions in ministry:

Colossians 1:29 (NET) — Toward this goal I also labor, struggling according to his power that powerfully works in me.

Witherington: Paul is not encouraging a cult of personality.  They are to be esteemed because of their Christian work.

Contrast with the leisure which many clergy ‘enjoyed’ in the UK in the 19th century.  They could get away with the barest minimum of pastoral work, while some of them diverted their energies and talents in scientific research, investigating local history and other enterprises.

We expect to spend all their time in the study, crafting amazing message, forever visiting the sick and housebound, constantly in prayer, and still have time left over to be good husbands and fathers.

(b) They are those who preside over you.  The verb suggests either ‘to govern’ or ‘to protect’.  Green thinks that both meanings may apply here, since:

‘Those who governed the church were at the same time the ones who sought her benefit and cared for her.’

Martin: ‘both a leader and a caregiver’.

For a close parallel, see:

1 Corinthians 16:15–16 (NET) — 15 Now, brothers and sisters, you know about the household of Stephanus, that as the first converts of Achaia, they devoted themselves to ministry for the saints. I urge you 16 also to submit to people like this, and to everyone who cooperates in the work and labors hard.

Witherington: the early churches were, of course, house churches, and the head of the house would be the church’s leader, and,

‘since his fellow Christians were seen as brothers and sisters, it would be natural for such a person to give them familial advice and even to exhort them once in a while.’

They are in a very real sense ‘under’ their people, as servants and ministers. Their attitude and role is marked by humility rather than authority, Mk10:42-45. But there is an important element of God-given authority also. The expression used by Paul suggests a mixture of caring and leadership, such as would be exercised by landlords, estate managers, and guardians of children. The NT also connects this kind of leadership with the role of the father in a family, 1 Tim 3:4-5,12.  At this early stage in the church’s life, it is likely that this is a designation of function, rather than of official status.

In the Lord indicates, perhaps, the source of their authority.  In that case, there is a dual authority: they are in a position of authority over their flock, but they are under the authority of the Lord.  Or, alternatively, it describes a sphere or quality of ministry.  Those who labour ‘in the Lord’ do so with the spirit and attitude of Christ himself.  They serve as fellow followers of Jesus Christ.  Such was Paul’s love for Ampliatus (Rom 16:8) the joy of the Philippians (Phil 3:1).

Accountability is implied.  There are false shepherds as well as true.

Beale:

‘The phrase in the Lord throughout Paul refers to the sphere in which the Messiah’s presence dominates and empowers one to exist as a Christian generally and to function specifically in various capacities as a Christian.’

Martin: Those who were attempting to mislead the church doctrinally were not leading ‘in the Lord’ (2 Thess 2:1-3).  Those who in Corinth caused divisions and misused spiritual gifts were not leading ‘in the Lord’.

“I am among you as one who serves.”

(c) They are those who admonish you. The verb ‘noutheteo‘ means to warn, rebuke or correct, ‘while not provoking or embittering’ (J. Behm, TDNT, cited by Morris).

It is often linked with ‘teaching’, as in:

Colossians 1:28 (NET) — We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ.

Colossians 3:16 (NET) — Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.

It is also one of the duties of parents…

Ephesians 6:4 (NET) — Fathers, do not provoke your children to anger, but raise them up in the discipline and instruction of the Lord.

…leaders…

Acts 20:31 (NET) — 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears.

…and Christian brothers and sisters generally:

Romans 15:14 (NET) — 14 But I myself am fully convinced about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

What is less certain is whether this leadership ministry, at this early stage of the church’s development, is formal or unofficial.  Acts 14:23 suggests that some formal roles existed quite early on (see also Phil 1:1, probably written about 10 years after 1 Thessalonians).  But, as many commentators point out, the emphasis in the present passage is on activity rather than position.

Leon Morris suggests a possible background to this teaching.  The leaders of the church may have rebuked some of the members for idleness.  The leaders may have lacked tact, and those on the receiving end may not have accepted the rebuke graciously.

Of course, if people don’t accept being admonished, other churches are available…But, as Beale remarks:

‘Saints in the church need to submit to the divine authority invested in their elders and to pray that God will give them grace and wisdom to carry out their calling. Church members should not consider suing or leaving the church when disputes arise but should try to work out the problem. Unless the elders are involved in outright sin, believers under their care should acquiesce to their collective wisdom. We should pray that God uphold the elders, especially in their commitment to the faith and their godly lifestyle, since elders are human and can fall like any other Christian.’

Esteem them most highly in love – Hold them in the highest regard.  GNB – ‘Treat them with the greatest respect and love.’

But not to hero-worship them, or to regard them as infallible.

The command, ‘Touch not my anointed’ is sometimes misused in this regard.

Calvin:

‘As the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved.’

Their feet are ‘beautiful on the mountains’.

Morris:

‘Most highly’ translates a strong word, hyperekperissou, ‘called by Findlay a “triple Pauline intensive” meaning “beyond-exceeding-abundantly”‘

Shogren:

‘Rigaux may be correct concerning the need for the teaching in this letter: since the Thessalonian church has had these leaders for such a short time, they have no settled tradition concerning how the church should treat them.’

Martin: If not acknowledging and esteeming their leaders, two alternatives would be to exhibit ingratitude and contentiousness.

Whom, then, should the church respect? –

‘The respect of the church was due not on the basis of a gift possessed but on the basis of a gift exercised properly. The respect of the church was due not on the basis of reputation or position but on the basis of ministry performed. The minister who thinks his position alone should earn him the respect of the church has not read the Scriptures.’ (Martin)

They are to hold them in this esteem, not because of their status or office, but because of their work.

Contrast the poem by John Betjemen: ‘Blame the vicar’.

When things go wrong it’s rather tame
To find we are ourselves to blame,
It gets the trouble over quicker
To go and blame things on the Vicar.

Earning the right to criticise.

It is often said that for every one word of correction, there need to be five words of (sincere) praise.

Be at peace among yourselves.

Live in peace with each other – Or, ‘at peace with them (the leaders)’.  In any case, as Witherington remarks, this exhortation is connected with the preceding.  Martin agrees: Paul is urging leaders and people to relate to each other in peace.  Disputes about leadership are among the most common and the most damaging in churches.  The grumbling of the Israelites.  See 1 Cor 1.

See also:

Mark 9:50 (NET) — “Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

Romans 12:18 (NET) — If possible, so far as it depends on you, live peaceably with all people.

Ephesians 4:3 (NET) — …making every effort to keep the unity of the Spirit in the bond of peace.

2 Timothy 2:22 (NET) — But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart.

Hebrews 12:14 (NET) — Pursue peace with everyone, and holiness, for without it no one will see the Lord.

James 3:18 (NET) — And the fruit that consists of righteousness is planted in peace among those who make peace.

These frequent exhortations are necessary, because,

‘in too many churches they are at loggerheads, which is painful to those involved, inhibiting to the church’s life and growth, and damaging to its public image.’ (Stott)

‘Good leaders need good followers’. (Morris)

Avoid cliques, backbiting, don’t be an armchair critic, don’t be jealous of another’s success.

5:14 And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.

Morris thinks that Paul still has the leaders especially in mind: it is they who are to ‘admonish’, ‘comfort’ and ‘help’.  Martin thinks this is ‘unlikely’, and I agree.  The apostle is addressing the church at large – ‘brothers and sisters’.  They are to actively participate in the various forms of pastoral ministry.  Evidently, Paul believed in every-member ministry.

Not every Christian needs to be counseled in the same way.  Just as there are various gifts within any church community, so there are various needs.  Some are ‘undisciplined’, some are ‘discouraged’, others are ‘weak’.  All require our patience.

The Bible draws many beautiful pictures of the church: including building, body, and bride.  In this letter, church as ‘family’ comes across strongly (noting Paul’s repeated references to ‘brothers and sisters’, and to maternal and paternal images.  But this verse conjures up yet another picture: church as hospital.  Christians are sometimes accused of using their faith as a crutch; to which we reply (or should reply): ‘Yes!!’.  The gospel is not for the strong, but for the weak;, not for those who think they’re good enought, but for those who known the’re bad; not for the well, but for the sick.

A young Christian might display a poster in her room: ‘Be patient with me; God’s not finished with me yet’.  It’s a nice thought, but the teaching here is not about others being patient with me, but with me being patient with them.  Jesus’ answer to Peter’s question about how many times he should forgive his brother comes to mind.

Pastoral responsibility lies not only with the leaders, but with all members of the church.

Admonish the undisciplined – According to some commentators, ataktos describes those who are idle, when they should be working for a living, cf. 1 Thess 4:11.  But, according to Beale and others, there is a bit more to it than that.  They are the ‘disorderly’ or the ‘undisciplined’ (Green).  They were living proof that ‘the devil finds work for idle hands to do’.  Stepping out of line.  Not pulling their weight.  Are their some individuals or groups within our own local churches who are more interested in ‘doing their own thing’?

Presumably, they are the same people as:

2 Thessalonians 3:11 (NET) — …some among you [who] are living an undisciplined life, not doing their own work but meddling in the work of others.

Green explains:

‘The “disorderly” members of the church are most likely those who had chosen to maintain their status as dependent clients and who had opted not to respond to the teaching and the apostolic example concerning the necessity of working to earn one’s own bread (1 Thess 4:11–12; 2 Thess 3:6–15).’

A reasonable scenario is that they claimed to have received prophecies, according to which Christ’s return was to occur very soon.  In the light of this, they were giving up (and encouraging others to give up) their daily employment in favour of more ‘spiritual’ pursuits.

They may have entertained mistaken notions about Christ’s return (2 Thess 2:1-3), and decided that life is too short for mundane things such working for a living.

They are to be ‘admonished’.  The same verb occurs in v12c, and also in:

Romans 15:14 (NET) — But I myself am fully convinced about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.

Colossians 3:16 (NET) — Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God.

2 Thessalonians 3:15 (NET) — Yet do not regard him as an enemy, but admonish him as a brother.

It is not a harsh would; it is a nurturing word.  A wise parent or close friend will ‘admonish’, not because they want to hurt you, but because they love you and want the best for you.  Everyone needs someone in their lives who loves them enough to tell them the truth.

James Ferguson:

‘The visible church of Christ is constituted not of angels or saints made perfect but of men of sinful infirmities… The church may be well compared to a hospital full of sick persons, laboring under a great variety of spiritual diseases upon which Jesus Christ may exercise one or other of his spiritual cures. ‘

It is sometimes difficult to distinguish between idless and timidity:

‘Don’t loaf around with the idle; warn them. Don’t yell at the timid and weak, encourage and help them. At times it’s difficult to distinguish between idleness and timidity. Two people may be doing nothing – one out of laziness and the other out of shyness or fear of doing something wrong. The key to ministry is sensitivity: sensing the condition of each person and offering the appropriate remedy for each situation. You can’t help effectively until you know the problem. You can’t apply the medicine until you know where the wound is.’ (Life Application Bible)

Comfort the discouraged – ‘Faint-hearted’, ‘timid’, ‘diffident’ or overwhelmed by feelings of inadequacy.  The Christian life is dfficult – is it worth carrying on.  Such people might be either naturally timid, or discouraged by outward circumstances (such as suffering, 1 Thess 1:6; 2:14; 3:3–4, or the death of loved ones, 1 Thess 4:13).

Note that timid Timothy was one of the co-authors of this letter.  Had he received just such encouragement from Paul?

I have observed such encouragement in my own church.

Green outlines some possible causes of discouragement:

• ‘The death of fellow Christians (4:13–18),
• persecution by non-Christians (2:14–16),
• attempting and sometimes failing to live according to a new ethic (4:3–8),
• the absence of the evangelists (2:17–20), and
• various trials and temptations (3:5)’

(Bulleting and paragraphing added)

To ‘comfort’ them is to offer consolation and encouragement:

‘The church should support these “weak” brothers as beloved fellow strugglers, not desert them as ignorant or unimportant stragglers.’ (Martin)

Help the weak – These may be the spiritually ‘weak’, as in Rom 14; 1 Cor 8.  Green thinks that they may be the socially ‘weak’, those without status or power in society such as slaves and former slaves.  Paul uses the word in this sense in 1 Cor 1:26-29.  Beale thinks that the focus is on those who are physically or materially ‘weak’.  They may feel neglected, abused, let down, hurt.

Or, they may be the morally weak.

‘Help’, suggests Morris, suggests the idea of holding people tight, giving them the support they need.  They need to feel they are not alone.

Greek society looked down on such persons, but the Christian attitude is that they should be ‘helped’, which means to:

‘take an interest in them, pay attention to them, and remain loyal to them.’

Be patient toward all – Cf. 1 Cor 13:4 – ‘Love is patient’.  Be patient with those whose problems seem intractable.  Be patient with those who are demanding and ungrateful.  Be patient with those who give little back, after all the effort you have made.

We need to reflect that character of God himself:

Romans 2:4 (NET) — 4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance?

Romans 9:22 (NET) — 22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?

It is a fruit of the Spirit of God:

Galatians 5:22 (NET) — 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,

2 Corinthians 6:6 (NET) — 6 by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love,

Martin:

‘A patient person is one who is not quickly or easily provoked to emotional outbursts or precipitous actions’

It is easy to be patient with some people; but what about those who annoy and irritate us?  And what about those ‘disorderly’, ‘faint-hearted’ and ‘weak’ brothers and sisters who try our patience?

James Ferguson:

‘The visible church of Christ is constituted not of angels or saints made perfect but of men of sinful infirmities and those of several sorts in several persons. The church may be well compared to a hospital full of sick persons, laboring under a great variety of spiritual diseases upon which Jesus Christ may exercise one or other of his spiritual cures.’

It would be nice if others could be more patient with us (‘Be patient with me; God isn’t finished with me yet’).  But that isn’t the emphasis here: it’s about us being patient with them.

See also:

Romans 12:18 — If possible, so far as it depends on you, live peaceably with all people.

Green asks:

‘How many churches would be transformed today by heeding this simple call?’

It is:

‘the opposite of the irritability that characterizes so many human relationships.’

In the case of these Thessalonian believers:

‘the apostle may specifically have in mind the tolerance that was needed to respond in a charitable manner to the disorderly, the discouraged, and the weak. Each group had special needs that could generate reactions in others that would be out of harmony with the call to love one another. Patience was to be exercised at all times and toward everyone, whatever their situation or problem.’

5:15 See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all.

Martin: The church not only has to deal with people who are hurting, but also those who are hurtful.  It is ‘only human’ to want to get our own back on those who hurt us; but we are called to do good to all, and leave vengeance to the all-wise God.

Whereas the idle should be admonished, this should be done with a view to their healing, not injury.

Although as individuals we have responsibility for our attitudes and behaviours, there is a communal responsibility also:

‘Every Christian must give attention to the conduct of the whole group.’ (Morris)

See that no one pays back evil for evil to anyone – The prohibition of retaliation also occurs in:

Romans 12:17 (NET) — 17 Do not repay anyone evil for evil; consider what is good before all people.

1 Peter 3:9 (NET) — 9 Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing.

It goes back to:

Matthew 5:38–41 (NET) — 38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’39 But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well. 40 And if someone wants to sue you and to take your tunic, give him your coat also. 41 And if anyone forces you to go one mile, go with him two.”

This is an extension (not a contradiction) of the Old Testament’s lex talionis (Ex 21:23–25; Lev 24:19; Deut 19:21).

In the prevailing Greco-Roman culture, revenge was necessariy in order not to lose face.  But Proverbs 20:22; 24:29; 25:21 had already taught against this idea.

Morris comments:

‘Faced with opposition from both Jews and Gentiles, retaliation must have been a strong temptation to the Thessalonians. But Christian teaching is not meant to be applied only when circumstances are easy. Christianity is a robust faith, empowered with a divine dynamic, and is to be lived out even under the most trying circumstances.’

The Christian alternative to seeking revenge is to treat the one who has offended us as a brother, rather than as an enemy (2 Thess 3:15).  Then, we will seek to build him up, not hurt him.

Always pursue what is good for one another and for all – The negative prohibition is followed by a positive command.  This requires conscious effort: we do not merely sit back and hope for the best.

Could you testify to the kindness of other Christians towards you?  L-R – ‘If you need anything, don’t hesitate to ask.’

Morris: this is not just about occasional acts of kindness: ‘it is a life lived in an attitude of Christian love.’

‘Pursue’ – a strong word, implying striving, strenuous effort.  The same word is used, in other contexts, for ‘persecute’:

‘It is interesting to find Paul the ‘persecutor’ (1 Tim 1:13) using this strong term for the Christian duty of doing good (cf. the pursuit of love, 1 Cor 14:1; righteousness, 1 Tim 6:11; peace, Heb 12:14). It is a duty to be exercised within the brotherhood (to each other), but also to outsiders (to everyone else). Christian love is not to be restricted; it is to be our attitude to all.’ (Morris)

We should strenuously pursue the good of all – even our enemies (Lk 6:27)!

5:16 Always rejoice,

Verses 16-22.  Witherington: This functions as a peroratio, ‘a compact group of final exhortations’; a stirring appeal to action:

‘Paul lists in a sense the spiritual disciplines and considerations that his converts must look to if they are to persevere despite pressure and persecution. They must continue without ceasing to return to the font, to the source of the Spirit and spiritual vitality, over and over again—to God. In this rousing fashion Paul bolsters, encourages, and consoles the faithful and helps them to keep walking in the right paths despite obstacles, grief, and problems.’

Stott interprets this section as pertaining to public worship.  Possibly.  There is certainly a corporate (as well as an individual) dimension to each of the three items (rejoice, pray, give thanks).

Always rejoice – Paul has already acknowledged that had

1 Thessalonians 1:6b (NET) — ‘…received the message with joy that comes from the Holy Spirit, despite great affliction.’

Green:

‘The apostles never encourage believers to deny that adversity brings sadness and grief (see 4:13; 1 Pet. 1:6; Rom. 12:15), but they recognize that in the midst of the most agonizing situations the presence of God through his Spirit can infuse the soul with hope and the heart with joy. This joy is rooted deeply in the gospel (Luke 2:10–11) and became one of the primary distinctives of the Christian community.’

Green remarks on the uniqueness of the Christian experience of joy.   It is not the dispassionate indifference of the Stoic, which taught that fate must simply be accepted (Qué será, será).  Indeed, such joy is not to be found in any of the other ancient religions:

‘Christian joy, rooted in the gospel, is infused with hope, and grows in relationship with the Lord.’

Morris: This teaching may seem surprising, coming as it does from one who had experience such suffering and hardship.  But joy, for Paul was not the absence of trouble; affliction and joy could go together, 2 Cor 6:10.  Indeed, he could rejoice in tribulations, Rom 5:3; Col. 1:24.

Not a superficial jollity that refuses to take life seriously.

C.S. Lewis: ‘Joy is the serious business of heaven.’

It exists independently of circumstances.  Our circumstances do not cause our joy, but rather prompt us to turn to God and exult in our communion with him.

Stott: Not a general exhortation to ‘be happy’ all the time.  Rather, it is to be understood as a summons to ‘rejoice in the Lord always’ (as in Phil 4:4).  It would then echo the calls to joyful worship found in Psa 95:1 and Psa 100:1.

A continual stress on joy:

‘Few things about the New Testament church are more remarkable than this continual stress on joy. From an outward point of view there was little to make believers rejoice. But they were ‘in Christ’; they had learned the truth of his words, ‘no-one will take away your joy’ (John 16:22). Now joy is part of the fruit of the Spirit (Gal. 5:22; cf. Rom. 14:17); it is not something Christians work up out of their own resources. The various derivatives of joy occur with startling frequency throughout the New Testament. The word for ‘grace’, for example, is from this root, as are one of the words for ‘to forgive’, one for ‘to give thanks’, and another for ‘gifts of the Spirit’. New Testament Christianity is permeated with the spirit of holy joy.’ (Morris)

5:17 constantly pray,

Constantly pray – We cannot always be saying our prayers, but we can our lives continually in the spirit of prayer: that is, in an attitude of dependence, conscious of God’s presence, and yielding ourselves to his will.

‘It is not in the moving of the lips, but in the elevation of the heart to God, that the essence of prayer consists. Thus amidst the commonest of duties and recreations of life it is still possible to be engaged in prayer.’ (Lightfoot)

Compare:

Lk 18:1 — ‘Then Jesus told them a parable to show them they should always pray and not lose heart.’

Prayer is appointed by God:

‘O, saith the soul, I see it is in vain to follow the means as I have done; still Satan foils me; I will even give over. Dost thou remember, soul, it is God’s appointment? Surely then thou wouldst persevere in the midst of discouragement. He that bids thee pray, bids thee pray without ceasing. He that bids thee hear, bids thee wait at the posts of wisdom. Thou wouldst reason thus, God hath set me on duty, and here I will stand, till God takes me off, and bids me leave praying.’ (Gurnall)

Morris:

‘It is not possible for us to spend all our time with the words of prayer on our lips, but it is possible for us to be all our days in the spirit of prayer, realizing our dependence on God for all we have and are, being conscious of his presence with us wherever we may be, and yielding ourselves continually to him to do his will. Such an inward state will of course find expression from time to time in verbal prayer.’

Morris notes that prayer was so natural to Paul that it frequently finds its way into his correspondence.

Personal prayer, regular coporate prayer, is important.  But this is about living constantly in the presence of God.

Green remarks that prayer is not unique to the Christian religion, but:

‘unlike pagan prayers, which sought to influence the gods to have a favorable disposition toward their suppliants, Christian prayer began with confidence in a God who was their Father and whose desire was to do them good as his children (Matt. 6:9–13; 7:7–12).’

There is so much to pray for:

‘We should be praying for our own church members, far and near; for the church throughout the world, its leaders, its adherence to the truth of God’s revelation, its holiness, unity and mission; for our nation, parliament and government, and for a just, free, compassionate and participatory society; for world mission, especially for places and peoples resistant to the gospel; for peace, justice and environmental stewardship; and for the poor, the oppressed, the hungry, the homeless and the sick.’ (Stott)

5:18 in everything give thanks. For this is God’s will for you in Christ Jesus.

In everything give thanks – Not for everything, but in everything.  Although unstated, Paul obviously is thinking of thanks to God.

Thankfulness should be a leading characteristic of the Christian life, Mt 26:27; Mk 8:6; Lk 22:17, 19; 1 Cor 11:24; Eph 5:20; Col 2:7; 3:17.

Paul himself was no stranger to such thankfulness, Rom 1:8; 1 Cor 1:4; Phil 1:3; Col 1:3; 1 Thess 1:2; 2:13; 2 Thess 1:3.

This command is ‘universal in sphere, as the two before it are continuous in time.’ Christian life and worship should be characterised by unceasing and unstinting rejoicing, praying, and thanksgiving.

There is no situation in which thankfulness is not appropriate, for,

‘as even the most adverse circumstances must work together for the believer’s good, (Rom 8:28) there is no situation to which he should not respond by giving thanks to God. (Ac 16:25) Such gratitude is the fruit of grace and it stands in marked contrast to the thanklessness that characterises the heathen.’ (Rom 1:21) (Wilson)

Thanksgiving is a natural element of Christian worship (1 Cor 14:16-17):

‘and is to characterize all of Christian life. (Col 2:7 4:2) Early Christians expressed thanks: for Christ’s healing ministry; (Lk 17:16) for Christ’s deliverance of the believer from sin; (Rom 6:17-18; 7:25) for God’s indescribable gift of grace in Christ (2 Cor 9:14-15; 1 Cor 15:57; compare Rom 1:21); and for the faith of fellow Christians.’ (Rom 1:8) (Holman)

Since Paul’s thanksgiving is to be both private and public, we might ask how and when in our churches we give thanks for specific providences and mercies.  Remember the ten men with leprosy, only one of whom returned to give thanks.

Witherington: Three major forms of prayer – adoration, petition, and thanksgiving – are alluded to in this short section.

This is God’s will for you – probably referring to all three preceding commands.

Witherington takes issue with Beale, who understands Paul as saying that his readers can thank God for both the good things and the bad things that confront the church, for these all fall within ‘God’s will’.  But:

‘For one thing, Paul does not even mention here what one is praying, rejoicing, or giving thanks for. Nor does he say here, for instance, that it is God’s will that believers sin or do evil. He does not come even remotely close to saying believers should thank God for bad things—ranging from sin to nuclear holocaust. To the contrary, Paul has been suggesting all along in the last two chapters that sin and “bad things” are not God’s will at all for the converts in Thessalonike. When Paul talks about “God’s will,” using that specific phrase, he refers to quite specific positive things, namely sanctification and prayer. Put another way, Paul is not talking about events or circumstances in general when he refers to “the will of God” but about God’s salvific work in believers and the believers’ prayerful and joyful response. Again, Paul says to give thanks in, not for, all things, and there is a huge difference between these two approaches to the Christian life.’

In Christ Jesus – As Green remarks, it is a bit difficult to ascertain why this was added.  Did Paul mean: ‘This is God’s will for you who are in Christ Jesus’?  Or did he mean, ‘This is God’s will in Christ Jesus for you’?

It is in Christ that God’s will is made known to us, and in Christ we are enabled to carry out that will. (Morris)

5:19 Do not extinguish the Spirit.

Do not extinguish the Spirit – an appropriate metaphor, given the Pentecostal coming of the Spirit with what seemed to be tongues of fire, Acts 2:3.  Cf. Mt 3:11.

‘Fire’ suggests warmth, light, power, purity.

Timothy is urged to ‘fan into flame the gift of God’, 2 Tim 1:6.

‘Get on fire for the Lord, and people will come and watch you burn.’

A possible translation: ‘Stop extinguishing the Spirit’ – implying that they were actually doing that.  So Bruce.  But most commentators do not draw this inference.

Martin: the church sometimes struggled to know which leader to follow, 1 Cor 1:12, which prophet to trust, Mt 7:15–23; 1 Tim 4:1; 2 Tim 3:6–9, and which doctrine to believe, Gal 1:6–9; 3:1; 5:1–2, 12–15.

The apostle is probably referring to the gifts of the Spirit (especially prophecy).  See longer note following.

History shows that the greatest opposition to an outpouring of the Holy Spirit often comes from within the church itself. There is a great danger from institutionalism and a fondness for decorum and ceremony, so that if anything out of the ordinary happens, it is immediately regarded with resentment.

Of course, there will come a time when prophecy ceases, but this will happen at the end of the age, 1 Cor 13:8–10.

How the Spirit is quenched:

‘Fire is quenched by pouring on water or by withdrawing fuel; so the Spirit is quenched by living in sin, which is like pouring water on a fire, or by not improving our gifts and graces, which is like withdrawing fuel from the hearth.’ (Thomas Manton)

Some would infer from Paul’s rather infrequent references to the spiritual gifts that they were less prevalent in the early church than charismatics and Pentecostalists would like to think.  But this may be just an ‘accident of history’.  It is at least as reasonable to say that he took the exercise of the charismata pretty much for granted, except where there were problems (as in Corinth):

‘Indeed, the problem in Thessalonica is especially telling, since apparently there was a tendency to play down the prophetic Spirit in their gatherings; but Paul would have none of that.’ (DPL)

5:20 Do not treat prophecies with contempt. 5:21 But examine all things; hold fast to what is good. 5:22 Stay away from every form of evil.

As previously discussed, this probably specifies the more general injunction about not extinguishing the Spirit.

Witherington sees a connection between praying and prophesying: in the one we speak to God; in the other God speaks to us.  Communication with God is two-way.

Do not treat prophecies with contempt – The gift of prophecy was (is?) a very precious gift, but prone to abuse, and therefore to disparagement.

Hendriksen puts it well:

‘Wherever God plants wheat, Satan sows his tares. Wherever God establishes a church, the devil erects a chapel. And so, too, wherever the Holy Spirit enables certain men to perform miracles of healing, the evil one distributes his “lying wonders.” And wherever the Paraclete brings a true prophet upon the scene, the deceiver presents his false prophet.’

Prophecies are messages which proclaim the mind and will of God, Eph 3:5, and can include prediction of future events, Acts 11:28; 21:11. They are thus revelatory, 1 Cor 14:26ff.  Their purpose was to strengthen and build up the local church, 1 Cor 14:3f.

In the early church, prophecy was widespread (Acts 2:17ff).  Additionally, some were specifically gifted in this way (Acts 11:27–28; 21:10–11; 15:32; 21:8–9; cf. 1 Cor 14:1ff).

Paul himself had brought the gospel to the Thessalonians with prophetic power, 1 Thess 1:5, with words that were not merely human, 1 Thess 2:13.

Morris comments on the importance of the prophets in the NT:

‘They are classed with apostles (Eph 2:20; 3:5), and, more formally, ranked second to them (1 Cor 12:28; Eph 4:11). Prophecy is the gift of God (1 Cor 12:28; Eph 4:11), or of the Spirit (1 Cor 12:10–11). Commentators regularly point out that prophets were forth-tellers rather than fore-tellers; their characteristic function seems to have been exhortation (Acts 15:32, and cf. the notable discussion in 1 Cor 14, especially vv. 29–40). Essentially the prophet was someone who could say, ‘Thus saith the Lord’. But it should not be overlooked that this might, and sometimes did, involve foretelling the future (Acts 11:27–28; 21:10–11).’

Comfort (CBC): Prophets were not chosen by local congregations, but by divine commission.  Silvanus was a prominent prophet (Acts 15:22, 32), and may have encouraged the Thessalonians in its practice.

Is Paul addressing a known problem here?  Perhaps the Thessalonian church, like that at Corinth, (1 Cor 14:1) were under-valuing the gift of prophecy.  Some may have been suspcious of genuine prophecy because of their  previous contact with pagan prophecy, such as occurred in the cult of the Greek god Dionysius (cf. 1 Thess 1:9).  Possibly, some of the ‘idle’ members of the church, v14; cf. 1 Thess 4:11f, had abused this gift by predicting the immediate return of Christ. This had led to a certain scepticism on the part of the church as a whole. Because of their bad experience of counterfeit utterances, they tended to discount genuine prophetic messages. Paul warns against this over-reaction, and urges that prophecy is given its proper place in edifying the church, cf. 1 Cor 12:28.

In his second letter to this church, Paul would tackle the issue of spurious prophecy:

2 Thessalonians 2:1–2 (NET) — 1 Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters,2 not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.

The purpose of prophecy is to edify, strengthen and encourage the church.  1 Cor 14:3 – ‘one who prophesies strengthens others, encourages them, and comforts them.’  1 Cor 14:4, the ‘one who speaks a word of prophecy strengthens the entire church.’

This verse is closely linked to the preceding and following verses. The Spirit’s fire can be ‘put out’ by treating prophecies with contempt. On the other hand, discrimination and discernment are to be exercised in order to distinguish the genuine from the false, cf. 1 Cor 12:10; 1 Jn 4:1.

Why were they inclined to treat prophecies with contempt? –

‘The reason for this disparagement of prophetical utterances can readily be surmised. Wherever God plants wheat, Satan sows his tares. Wherever God establishes a church, the devil erects a chapel. And so, too, wherever the Holy Spirit enables certain men to perform miracles of healing, the evil one distributes his “lying wonders.” And wherever the Paraclete brings a true prophet upon the scene, the deceiver presents his false prophet. The easiest – but not the wisest – reaction to this state of affairs is to despise all prophesying. Add to this fact that the fanatics, the meddlers, and the loafers at Thessalonica may not have appreciated some of the utterances of the true prophets, and it is readily understood why by some in the congregation prophetic utterances had fallen into disfavour.’ (Hendriksen)

On the connection between the Holy Spirit (v19) and prophesy, see Lk 1:67.

Gupta: Paul discourages both absolute rejection (v20) and uncritical acceptance (v21a) of prophecies.

Some believing Thessalonians may have written off prophecy altogether, but in this case Paul discourages unilateral rejection. Paul is quick to address too the equally problematic uncritical acceptance of prophetic knowledge.

Prophecy today?

But we need to consider whether ‘prophecies” were limited to the early church or continue today.  Various views are held, and these can be summarised under two headings:

1. Cessationism

With the completion of the canon of Scripture, Christian prophecy has ceased.  Any mention of prophecy in the church generally would then either refer back to apostolic prophecies or to the teaching/preaching ministry.

Some tie prophecies very closely to the text of Scripture.  ‘Prophecies’ would then refer either the the text of Scripture itself, or to its interpretation and application.  According to this view, a word of prophecy does not include any new revelation, or reveal what was previously unknown about the future.

Prophecy as a foundational gift in the early church, alongside apostleship.  When the church was established and the canon of the Bible completed, the gift of prophecy was withdrawn.

Matthew Poole:

‘By prophecy is sometimes meant foretelling of things to come, and speaking by extraordinary revelation, 1 Cor. 14:29, 30; sometimes the Scriptures are so called, especially the Old Testament, 2 Pet. 1:21; and sometimes the interpretation and applying of Scripture, which is the same that we now call preaching, 1 Cor. 14:3.’

Wiersbe:

‘Today, we have a completed revelation in the Word of God and there is no need for prophets. The Apostles and prophets helped lay the foundation of the church (Eph. 2:20) and have now passed from the scene. The only “prophetic ministry” we have is in the preaching and teaching of the Word of God.’

The Reformation Study Bible articulates a cessationist view:

‘Paul admonishes the Thessalonians not to despise legitimate prophecy, which at the time Paul was writing remained an ongoing gift of the Spirit. Both Silas and Paul were “prophets” (Acts 13:1; 15:32). Nevertheless, claims to divine prophecy must be tested and not accepted uncritically (2 Thess. 2:2; cf. 1 Cor. 14:29). Since prophets were appointed to lay the foundation of the church, the gift of prophecy has since passed away (cf. Eph. 2:19–21).’

Stott offers a slightly more nuanced approach.  He argues that, with the completed canon of authoritative and sufficient Scriptures, there can be no prophets (or apostles) comparable to the biblical prophets.  The foundation (Eph 2:20) has been laid, and cannot be re-laid.  Nevetheless (Stott writes) there are secondary prophetic gifts and ministries.  For:

‘God undoubtedly gives to some a remarkable degree of insight either into Scripture itself and its meaning, or into its application to the contemporary world, or into his particular will for particular people in particular situations.’

See also MacArthur, Strange Fire, for a discussion of this passage from a cessationist perspective.

2. Continuationism

This comes in various forms.

(a) Pentecostals, charismatics and adherents of the so-called ‘third wave’ believe that the gift of prophecy (along with other spiritual gifts) is available in the church today.  Typcially, prophetic utterances will declare God’s mind, showing unusual knowledge of or insight as applied to a particular person or situation.  They are, however, to be checked and tested against the authoritative Scripture.  False prophecy may be simply spurious, or mistaken: it may even be demonic in its origin.

(b) Some believe that the prophetic gift continues in the church today, but that it tends to be limited to missionary situations (so Schreiner) or to times of spiritual awakening (aka ‘revivals’).  Many claims are exaggerated at best, or spurious, or even demonic in origin.

3. ‘Open but cautious’

A person who advocates an ‘open but cautious’ approach tends to lean towards continuationism in theory (i.e. in understanding of the relevant exegetical and theological issues), while leaning towards cessationism in practice (i.e. doubting the autheticity of most claims to prophetic ministry and allowing little room for it in church life).

But examine all things – ‘Test’; ‘prove’ in order to ‘approve’.

The gift of discernment is mentioned in:

1 Corinthians 12:10 (NET) — …to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.

1 Corinthians 14:29 (NET) — Two or three prophets should speak and the others should evaluate what is said.

See also:

1 John 4:1 (NET) — Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world.

Note the ‘but’ (untranslated in the NIV) at the beginning of verse 21.  This connects to the previous verse, so that the meaning of vv20-22 may be, ‘Do not despise prophecies, but test them; hold on to the good, reject everything that is bad.’

Alternatively, the ‘all things’ may include, not just prophecies, but the whole range of charismatic ministries.

Witherington: Paul doesn’t have a problem with Christian prophecy.  But it does need to be tested.  It was possible that a Christian might in desperation seek out:

‘a pagan oracle or soothsayer, perhaps as a form of necromancy, out of desire for contact and reassurance about the Christian dead (see 1 Thessalonians 4).’

Moreover, prophecies derive from various sources, demonic as well as holy.  Both credulity and undue scepticism are equally to be eschewed.

How are prophecies to be ‘examined’?  Partly by their adherence to established doctrine, and partly by their effects.  According to Witherington, acceptable prophecy builds up, encourages and comforts.

See:

Matthew 7:15f (NET) — 15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves.16 You will recognize them by their fruit.”

2 Thess 2:2 (NET) — ‘…not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here..

1 Cor 12:10 (NET) — ‘…to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues.’

1 Cor 14:29 (NET) — ‘Two or three prophets should speak and the others should evaluate what is said.’

1 Jn 4:1 (NET) — ‘Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world.’

We must piece together the testing procedure from elsewhere in the New Testament. In short, we must examine (1) the consistency of the prophecy with revealed Scripture (in Paul’s time, the Old Testament [Acts 17:11]; (2) the prophet’s acknowledgement of Christ’s full deity and humanity (1 Jn 4:1–6) as well as God’s free forgiveness through Christ’s death and resurrection (1 Cor 15:12–20; Gal 1:1–9); (3) the godly character of the one claiming to be a prophet (Mt 7:15–23); and (4) the result of the prophecy, which should always build up the church in every way (cf. 1 Cor 13–14).

Following Stott and others, we may suggest the following criteria for assessment:

1. Is it Scriptural?  Like the Bereans, we are to ‘examine the Scriptures’ to see if the claimed prophetic utterance is true, Acts 17:11; cf. Dt. 13:1ff.

2. Does it honour Christ?  Every authentic prophecy will be consistent with the what is revealed in the Bible concerning the person of Jesus Christ, especially his deity and humanity 1 Jn. 4:1–3; cf. 1 Cor. 12:3; 2 Jn. 9–10.

3.  Is it consistent with the truth of the Gospel of God’s saving grace through Christ?  ‘Anybody who perverts this gospel (whether preacher, prophet, apostle or even angel) deserves to be “eternally condemned”‘, 1 Cor 15:12-20; Gal 1:6-9.

4.  Is character of the speaker consistent with the message?  A teacher may be known by his character and conduct, Mt. 7:15ff. ‘This is an argument against listening to strangers, for the congregation cannot apply this test to them.’

5.  Does it edify the church?  An authentic prophetic message will strengthen and encourage the church; it will bring a conviction of sin and an awareness of God; it will promote peace and order; it will serve the interests of Christian love, 1 Cor 14:3; 14:4, 31; 14:24–25; 14:33, 40; 1 Cor 13.

Writing in the NDBT, Grudem makes out the case that NT prophecy ‘did not carry the same authority/power as Scripture’:

1. Acts 21:4.  There is a prophecy forbidding Paul to go to Jerusalem, but Paul went anyway.  He would not have done so if the prophecy carried the same authority as Scripture.
2. Acts 21:10–11.  Agabus utters a prophecy that is nearly, but not quite, correct.  Inaccuracies of detail would have called into question the authenticity of an OT prophet.
3. 1 Thessalonians 5:19–21. Prophecies are to be ‘tested’, the good being accepted and the bad rejected.  Paul would not have said this of Scripture, all of which is ‘God-breathed’.
4. 1 Corinthians 14:29–38. Prophecy is to be ‘weighed’, sifting the good from the bad.  Once again, it would be unthinkable to suppose that Paul wished his readers to seprate the ‘good’ from the ‘bad’ in Scripture.

Hold fast to what is good – They are not to ‘throw the baby out with the bathwater’.  Distinguish between false and authentic prophecy, and take the latter to heart; it will serve to buld up the church.

Stay away from every form of evil – This instruction is not about abstaining from apparent evil.  It is, rather, saying: ‘Abstain from every kind of evil’;  or even: ‘Reject all forms of false prophecy’.  See following note.

For the overall flow of the argument in vv20-22, see comment on v21.

There is a powerful missionary aspects to these closing exhortations.  They describe a people radically different from the men and women of the world.  To be obedient to them is to provide the strongest possible witness to the world of the life-changing power of the gospel.

Conclusion, 23-28

5:23 Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. 5:24 He who calls you is trustworthy, and he will in fact do this.

‘The spirit, soul, and body refer not so much to the distinct parts of a person as to the entire being of a person. This expression is Paul’s way of saying that God must be involved in every aspect of our lives. It is wrong to think that we can separate our spiritual lives from everything else, obeying God only in some ethereal sense or living for him only one day each week. Christ must control all of us, not just a ‘religious’ part.’ (Life Application Bible)

‘Theologians have often discussed whether individual humans are composed of just body and soul, or of body, soul, and spirit. Yet this question has been somewhat misguided. Scripture represents people not as individuals composed of parts, but as integrated, acting units intimately interrelated with others. The biblical term “body” often denotes not simply the individual’s physical substance, but a channel through which, or a way in which, one gives oneself over to sin, (Rom 6:12) to God (Rom 12:1; 1 Cor 6:13,17,19) or to other persons. (1 Cor 6:15-16,18) Biblical words for “soul” often indicate the entire person, especially as longing or striving for life. (1 Sam 1:15; Ps 42:1-2; Pr 13:19) Biblical words for “spirit” again often denote the entire person, but this time as especially open to God.’ (Ezr 1:5; Jer 51:11; Rom 8:16) (Holman)

‘Biblical usage leads us to say that we have and are both souls and spirits, but it is a mistake to think that soul and spirit are two different things; a “trichotomous” view of man as body, soul, and spirit is incorrect. The common idea that the soul is an organ of this-worldly awareness only and that the spirit is a distinct organ of communion with God that is brought to life in regeneration is out of step with biblical teaching and word usage. Moreover, it leads to a crippling anti-intellectualism whereby spiritual insight and theological thought are separated to the impoverishing of both, theology being seen as “soulish” and unspiritual while spiritual perception is thought of as unrelated to the teaching and learning of God’s revealed truth.’ (Concise Theology)

5:25 Brothers and sisters, pray for us too.

5:26 Greet all the brothers and sisters with a holy kiss.

A holy kiss – ‘The “holy kiss” was not a sensual thing. Usually the men kissed the men, and the women kissed the women. (see Rom 16:16; 1 Cor 16:20; 1 Pet 5:14) Often when ministering on mission fields, I have had the saints greet me in this way; and I have never been offended or suspicious. J.B. Phillips in his paraphrase solves the problem by saying, “Give a handshake all around among the brotherhood.”‘ (Wiersbe)

5:27 I call on you solemnly in the Lord to have this letter read to all the brothers and sisters.

5:28 The grace of our Lord Jesus Christ be with you.