1
Now, brothers, about times and dates we do not need to write to you, 2for you know very well that the day of the Lord will come like a thief in the night. 3While people are saying, "Peace and safety," destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.
4But you, brothers, are not in darkness so that this day should surprise you like a thief. 5You are all sons of the light and sons of the day. We do not belong to the night or to the darkness. 6So then, let us not be like others, who are asleep, but let us be alert and self-controlled. 7For those who sleep, sleep at night, and those who get drunk, get drunk at night. 8But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet. 9For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. 10He died for us so that, whether we are awake or asleep, we may live together with him. 11Therefore encourage one another and build each other up, just as in fact you are doing.
Final Instructions
12Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. 13Hold them in the highest regard in love because of their work. Live in peace with each other. 14And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone. 15Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else.
16Be joyful always; 17pray continually; 18give thanks in all circumstances, for this is God's will for you in Christ Jesus.
19Do not put out the Spirit's fire; 20do not treat prophecies with contempt. 21Test everything. Hold on to the good. 22Avoid every kind of evil.
23May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24The one who calls you is faithful and he will do it.
25Brothers, pray for us. 26Greet all the brothers with a holy kiss. 27I charge you before the Lord to have this letter read to all the brothers.
28The grace of our Lord Jesus Christ be with you.
The fifth and final chapter of 1 Thessalonians is 28 verses in length. Let’s take a look:
1) V1-5 – 1Now, brothers, about times and dates we do not need to write to you, 2for you know very well that the day of the Lord will come like a thief in the night. 3While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape. 4But you, brothers, are not in darkness so that this day should surprise you like a thief. 5You are all sons of the light and sons of the day. We do not belong to the night or to the darkness.
At this point, we begin to see some differences in the interpretation of Paul’s teaching. Some commentators, such as most post-millennialists, see Paul starting a new discussion on a different event as we move into chapter 5. They might conclude that chapter 4 addressed the second coming of Christ and the rapture; they would say that chapter 5, as well as 2 Thessalonians 2, deal with “the day of the Lord” against the Jews who have heaped up their sins to an apostatized level beyond the patience of God and deemed worthy of imminent judgment, or specifically the destruction of the Temple in Jerusalem in 70 AD. The similar language used in these chapters, corresponding with Jesus’ Olivet Discourse, is used to justify their reasoning. Paul is likely familiar with Jesus’ Olivet Discourse (Matthew 24:3-25:46), and when he mentions “the day of the Lord” in v2, he introduces to the Gentile Christians of Thessalonica an Old Testament familiarity. Others (amillennialists) understand Paul to be speaking of the same event (the day of the Lord – Judgment Day – and the second coming and the rapture all occur together), laying out the application of previous teaching into this chapter. They might conclude that Paul has laid out some eschatological doctrine and now moves into the timeline details and how it all applies to life for believers.
Whichever way we lean on our eschatological perspective, we can agree that Paul’s teaching on eschatological matters continues here, but he doesn’t want anyone to speculate “about times and dates.” His audience already knows (v1) that the time and date of “the day of the Lord” is unknown and will come suddenly, “like a thief in the night” (v2) and “as labor pains on a pregnant woman” (v3). This event, whether it is specifically the destruction of the Jerusalem Temple in 70 AD or the rapture and/or the second coming, will come unexpectedly and painfully (inescapable destruction) for “people” (v3), thought to be unbelievers, since Paul seems to separate them from the “brothers” (v4); these people predict and desire all to have “peace and safety,” something I want very much in my prayers, but they fail to believe in and therefore realize the inability to escape the destruction about to befall them. Vincent Cheung has much to add here:
“Non-Christians operate under the deception that they have ‘peace and safety.’ They assume that they are safe from judgment for many reasons. Some of those who affirm the existence of God, or even claim to follow Christ, might hold to a distorted view of God (so that they think His standard is lax), of Christ (so that they think His atonement applies to everyone without faith and repentance), and of man and sin (so that they think they are not depraved, but righteous in themselves). Some people affirm non-Christian religions that they think will save them. Then, some of them deny God altogether, so to them there cannot be a judgment of destruction and hellfire. Perhaps they even think that human cooperation and scientific progress will secure this ‘peace and safety’ for them. But no human cooperation and no scientific progress can stem the wrath of God. As for the Jews in particular, perhaps they thought that they were the chosen people of God, and that the temple would remain forever. But Jesus told them that they were a rejected people, and in His parables, told them that God would send an army to kill them and burn their city (Matthew 22:7), which happened in AD 70. Paul adds that the unbelievers would remain under this deception up until the event occurs. What will come upon them will happen ‘suddenly.’ Shattering their illusion of peace and safety, suddenly, ‘destruction’ would come upon them… Whether we are talking about God’s judgment against the non-Christian Jews in the first century, or whether we are talking about God’s judgment against all non-Christians throughout history, or at the second coming of Christ, no unbeliever can escape from Him.”
But Christians, those in the light and “not in darkness,” need not be caught off guard (v4). The “sons of the light and sons of the day” (Isaiah 60:2) – namely Christians – are furnished with light and enjoying the daylight to always be ready – both intellectually and morally (“alert and self-controlled” as v6 says) – not asleep as in the darkness of nighttime. Christians have not been enlightened merely to see that they are in darkness; rather, Christians have been brought into the light and can therefore see the darkness that still envelopes unbelievers (John 3:19-21). And whether Paul is speaking of the same event in chapter 4 and 5, or two different events, we can reasonably conclude that the rapture will not occur prior to “the day of the Lord,” as both Christians and non-Christians will be alive at Christ’s return.
2) V6-11 – 6So then, let us not be like others, who are asleep, but let us be alert and self-controlled. 7For those who sleep, sleep at night, and those who get drunk, get drunk at night. 8But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet. 9For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. 10He died for us so that, whether we are awake or asleep, we may live together with Him. 11Therefore encourage one another and build each other up, just as in fact you are doing.
Paul has given eschatological doctrine, and he has explained it in more detail. Now he lays out how we ought to respond to his teaching. Paul preaches that we believers are not to be like unbelievers. “Don’t be like the people who don’t believe in Jesus.” How often do we hear that from the pulpit in church? Probably not enough… Since we are “sons of the light and sons of the day” (v5), we ought to “be alert and self-controlled” (v6), “putting on faith and love as a breastplate, and the hope of salvation as a helmet” (v8, cf. Ephesians 6:13-18). The call is to wake up, stay alert, and go to war! Calvin comments, “The life of Christians is like a perpetual warfare, inasmuch as Satan does not cease to trouble and molest them. [Paul] would have us, therefore, be diligently prepared and on the alert for resistance: farther, he admonishes us that we have need of arms, because unless we be well armed we cannot withstand so an enemy.”
Paul notes in v9 that believers need not fear “the day of the Lord,” or “Judgment Day,” because “God did not appoint us to suffer wrath (Romans 9:16-24), but to receive salvation through our Lord Jesus Christ” (Acts 13:48; John 5:24). Cheung concludes, “We are not taken by surprise because we are spiritually and morally ready for God to come and act in judgment. This is a superior kind of readiness. If we do not become spiritually prepared to meet Him, it would still be useless to know the time. His coming would only bring judgment upon us. But if we remain in a constant state of moral readiness, then we do not need to know the time of judgment – He will find us steadfast in our faith and labor when He comes.” We’ll have more to say about eschatological matters when we come to 2 Thessalonians 2, but for now, we conclude by noting the closing exhortation – continue to “encourage one another and build each other up” (v11).
3) V12-15 – 12Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. 13Hold them in the highest regard in love because of their work. Live in peace with each other. 14And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone. 15Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else.
Vincent Cheung opens his commentary on this passage by saying, “V12-15 provide instructions that are necessary to maintain the strength of a congregation’s internal stability as well as its testimony before the world. Paul here refers to the church leaders, the believers, and ‘everyone else.’” He asks the Thessalonian brothers to “respect those who work hard among you, who are over you in the Lord and who admonish you.” Paul must have set up a church leadership hierarchy during his brief stay in Thessalonica, such that he probably refers here to elders and other leaders. Perhaps Jason and Aristarchus may have been in view. They are to be respected, loved, since they “work hard,” and they are to be held “in the highest regard in love because of their work.” Calvin notes, “This work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem.”
In v13b, Paul says to “live in peace with each other.” He most certainly has in mind Christian unity here, especially between pastors and laymen. Cheung says, “Believers consist of individuals from different nations, races, genders, and social, financial, and educational backgrounds. When they come together, these differences are not obliterated. When unbelievers are able to maintain unity among themselves, it is because they celebrate their differences and practice tolerance. The basis for this unity is common humanity. In contrast, when believers come together in unity, they practice reconciliation. The basis for this true unity is common faith in Christ… Our peace is not one that tolerates incompatible principles and practices, but it is one that confronts them and demands their conformity to Christ. Paul tells his converts to ‘warn those who are idle.’ We are to disapprove, entreat, reprimand, and even threaten those who do wrong. The basis for this is not the inherent superiority, the strong opinion, or even the mere assertiveness of some believers over others, but it is the authority of Christ, to whom all are accountable. On this same basis, we are to ‘encourage the timid, help the weak, be patient with everyone.’”
V14 and following refer to the entire congregation, not just the leadership. We know from this passage (and 2 Thessalonians 3:6-7,11) that idleness was a problem in Thessalonica. It is thought that because these Christians thought Christ’s return to be imminent, they stopped working. Paul’s instruction is to sharply reprove (“warn”) them. For the timid, Paul commands encouragement; the weak need help, Paul says; and all of the congregation members need patience.
There are two final commands in v15 – not to seek revenge and to show kindness. Christians ought to seek justice, but not personal retaliation. Elsewhere, Paul quotes the Lord as saying, “Vengeance is Mine, I will repay” (Deuteronomy 32:35; Romans 12:19-21; Hebrews 10:30). And Paul will elaborate on the justice of God’s revenge – He is the avenger – in 2 Thessalonians 1:6-8.
4) V16-28 – 16Be joyful always; 17pray continually; 18give thanks in all circumstances, for this is God’s will for you in Christ Jesus. 19Do not put out the Spirit’s fire; 20do not treat prophecies with contempt. 21Test everything. Hold on to the good. 22Avoid every kind of evil. 23May God Himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24The one who calls you is faithful and he will do it. 25Brothers, pray for us. 26Greet all the brothers with a holy kiss. 27I charge you before the Lord to have this letter read to all the brothers. 28The grace of our Lord Jesus Christ be with you.
Paul wraps up with a series of short commands The first three, “be joyful always; pray continually; give thanks in all circumstances,” are explained as “God’s will for you in Christ Jesus.” These are not merely attitudes to have, but commands to do. We are to always be joyful (Philippians 4:4); that’s hard for me, as somewhat of a pessimist, but it is evidenced by constancy in prayer. We are to always pray; this command does not mean to pray instead of eat, or pray instead of sleep, or pray instead of read. Nor does it mean that we are merely to maintain a prayerful attitude. Rather, we are to pray often – continually, Paul says. We are never to exclude prayer from our lives for any reason. When the Spirit prompts, we are to pray. I can think of many times that I have felt prompted to pray, especially aloud, yet refused out of convenience or peer pressure or fear of what others – even my spouse or children – might think. How foolish! And as a check against what might often be foolish desires that we pray for, we are also to give thanks in all things, whether good or bad experiences take place in our lives.
The importance of v19-22 is that legitimate prophecy must be tested and not treated “with contempt,” which would be one way to “put out the Spirit’s fire.” Calvin warns, “Those…who infer from this that it is in man’s option either to quench or to cherish the light that is presented to him, so that they detract from the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in His elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul’s mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that He would furnish oil to the lamps which He has lighted up, that He may keep the wick pure, and may even increase it.”
Paul’s teaching here refutes the unbiblical idea of cessationism, which declares that the spiritual gifts, especially prophecy and tongues, have ceased. The goal of cessationist thought is to promote the completion of Scripture, out of fear that a true prophecy may be uttered that contradicts God’s word, or more commonly out of denial that a false prophet could utter a false prophecy but think it to be true and lead others astray. But needless to say, that can’t happen, for we deny that true believers can be led permanently astray. And furthermore, what would we be able to test that prophecy against? We test prophecy against Scripture to confirm its truth, or to reject it upon failure to agree with Scripture. If the content of a given prophecy cannot be tested against Scripture, then we are to ignore it. By the power of the indwelling Holy Spirit, we are to “hold on to the good” and “avoid every kind of evil.” But we ought also to consider with Calvin that “prophecy,” often thought to refer to telling the future, may very well simply suggest the important gift of interpreting the Scripture (1 Corinthians 14:3), preaching or expounding God’s word for application to any given audience. Obviously, this gift should not be treated with contempt, or despised, but tested. Yet today, many professing Christians do indeed despise preaching.
A recurring theme throughout this epistle, sanctification is mentioned again in v23. Paul speaks of sanctification being complete – our “whole spirit, soul, and body” (Hebrews 4:12; cf. Mark 12:30; Isaiah 26:9). It will be completed at Jesus’ second coming and not until then. And sanctification is certain, because God, faithful, is the One who does it in us (v24). Normally, the soul is deemed to consist of the mind, the will, and emotions. Animals exhibit these functions. But the spirit is unique to humanity.
Cheung summaries this section saying, “Three things receive emphasis in v23-24. First, God sanctifies His people in a thorough manner, even ‘through and through.’ Second, Paul emphasizes that God is the one who sanctifies, and makes His people blameless. Third, he says that God is not only able to do this, but He is faithful to do it.” And Calvin concludes, “We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been in part renewed, but Paul desires that God would perfect what is remaining. From this we infer, that we must, during our whole life, make progress in the pursuit of holiness. But if it is the part of God to renew the whole man, there is nothing left for free will. For if it had been our part to co-operate with God, Paul would have spoken thus – ‘May God aid or promote your sanctification.’ But when he says, sanctify you wholly, he makes Him the sole Author of the entire work… Our calling ought to be held by us as an evidence of everlasting grace, for [God] will not leave the work of His hands incomplete (Psalm 138:8). Paul…addresses believers, who had not been merely called by outward preaching, but had been effectually brought by Christ to the Father, that they might be of the number of His sons.”
Finally, Paul “charges you before the Lord.” This is an unusually strong Greek verb. Paul is effectively putting the Thessalonians under an oath that they must teach the contents of this letter to all the Christians in their sphere of influence. Paul knew his teaching was good and important, and more importantly, from God (see 1 Thessalonians 4:8). Cheung concludes his commentary on 1 Thessalonians by saying, “Christians are at times driven to discouragement, and sometimes almost to despair, when they perceive that they fall short of perfection. Paul’s doctrine of sanctification reminds us to place our confidence in God, and not in ourselves. This does not excuse us from our responsibilities, since Paul has just finished listing a number of them. It is not that we may become passive in the pursuit of holiness, but that even our efforts are inspired and energized by God, and that we may have confidence in Him to do this for us. As Paul writes elsewhere, ‘Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to His good purpose’ (Philippians 2:12-13).”
Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.