Summary of 1 Thessalonians Chapter 5

Paul tells them that the day of the Lord, the end, will come suddenly, as a thief does in the night, as they already know. When people speak of peace and security -- that is the time when sudden destruction will be over them, and they will not escape. Since they are not sons of darkness but of light, they should not be sluggish like others, but be awake. They should put on the armor of faith, love and hope. God has put them on the path of salvation. "So, whether we may be dead or alive when Jesus returns, we will live with Him."

He urges them to respect and love those in authority over them, and be at peace with them. He urges further that they correct the unruly, console those who need it, have care for the weak, avoid repaying evil with evil, being glad, giving thanks at all times. They should not disregard the charismatic gifts of the Spirit, but should check all seeming instances of them. Even the very appearance of evil is to be avoided.

Paul also prays that the God of peace may make them holy, and keep their spirit, soul and body without blame until the time of the return of Jesus. God who called them is faithful to his covenant and promises, and He will provide that grace for them.

Comments on Chapter 5

Paul seems to have told the Thessalonians more about the end than he has told us -- it seems implied in the first line of this chapter, shows up even more clearly in 2 Thessalonians 2:5. We surely wish he had written it down! But he does mention that the end will come when it is not expected, probably when people say everything is fine. Similarly, Jesus Himself said (Mt 24:37-39) that it would be as it was in the time of Noah -- then people were eating and drinking -- business as usual -- and all of a sudden the flood was upon them.³

He speaks of faith, hope and love as armor to defend them -- and he is right. The hope of a glorious eternity with Jesus, if one keeps it in mind and dwells on it, can sustain one in the worst trials. For God has "destined them to gain salvation." It does not mean they are assured of salvation, that they have it made -- Paul makes clear that is not the case. In 1 Corinthians 9:26-27, Paul says even he does not have it made -- he must mortify his body. Even after his great preaching, he could still be lost.⁴

We notice too that Paul says "whether we are alive or dead" when Jesus returns, we hope to live with Him. Here is another indication that Paul was not so sure he would live to the end.

He urges also love and respect for the authorities of the Church. We know from Acts 14:23 that on his very first missionary expedition, Paul installed "presbyters" in every church. The word "presbyters" is not yet a technical word (we often translate it as priest). It takes time for precise terminology to develop in any field. For example, in Acts 20:17 & 28 we find the same group referred to by the words presbyteroi and episcopoi (bishops). In 1 Corinthians 3:5 Paul can call himself a diakonos (deacon).⁵

When Paul tells them not to extinguish the Spirit (5:19) he probably refers to charismatic graces.⁶ In more than one place (e.g., 1 Cor 2:5) he says their faith rests not on human wisdom, but on the showing of the power of God.⁷ We know from 1 Corinthians 12-14 that miraculous charismatic gifts were common, routinely given in the first age, in Paul's day. If Paul had tried to sell Christianity by his own unsupported word, he would have had no success. So miracles were needed, and they were of the charismatic type.⁸ Yet here in 5:21 he tells them to examine all things -- presumably, to see if it really is the Holy Spirit at work. In 1 Corinthians 12:3 it becomes clear that some things that seemed like charismatic gifts were really the work of Satan.

It is important to notice too that Paul wants them to avoid even things that merely appear evil. Behind this is the teaching on scandal. To do something that is wrong or at least seems wrong, may lead another into sin. That is scandal, against which Paul speaks strongly in 1 Cor 8-10. But even if someone does not do something actually wrong, but only what seems to others to be sinful -- that can have the same effect. Hence Paul wants them to avoid even the appearance of sin.

Theologically very important are the words in which Paul prays that they may be kept without stain until the end, and then adds that God who called them is faithful, and He will keep them. Now, clearly this does not mean He will take away their free will -- no, but besides the graces needed for each individual temptation, something added is needed for sustained effort, for perseverance. This is what is called the grace of perseverance, or final perseverance. The Council of Trent taught (DS 1566) that we cannot be certain we will have that gift. Trent was striking at the foolish view of the Protestants that one can be infallibly and permanently sure of salvation by just one act: take Christ as one's personal savior.⁹ But Trent also said (DS 1541) that "God, unless they fail His grace, just as He has begun a good work, will complete it, giving both the will and the doing." Trent here is combining Philippians 1:6 and 2:13. It means in brief: We cannot be sure of having final perseverance -- God will surely offer that grace -- but we may not have it if we fail His grace, that is, reject it. Paul teaches this same truth, that that grace is offered to all, again in Philippians 1:6 and 1 Corinthians 1:5-8. Sadly some older theologians taught that God might withhold this grace -- a grace earned for us by Jesus -- without any grave fault on our part. This is to deny the love of God, which He has proved by sending Jesus to a terrible death (cf. Rom 5:8). To love is to will good to another for the other's sake. So when God says in 1 Timothy 2:4 that He wills all men to be saved, it is the same as saying He loves all).

In speaking of spirit, soul and body, Paul does not imply two souls.¹⁰