Father Callan’s Commentary on 1 Thessalonians 5:12-24

This post includes Father Callan’s brief summary of verses 12-24 followed by his notes.

VARIOUS ADMONITIONS AND A PRAYER FOR THE TESSALONIANS

A Summary of 1 Thessalonians 5:12-24~Following the treatment of the dogmatic question about the Parousia (see here), St. Paul now comes to various moral exhortations. Similar admonitions were given in Chapter 4:1-11; but there they were for individuals, whereas here they are for the whole community. The first group are social, and have to do (a) with the duties of the faithful toward their ecclesiastical superiors (ver. 12-13), and (b) with the duties incumbent on those superiors as regards their subjects (ver. 14-15). The second class of admonitions is religious, relating (a) to joy, prayer and thanksgiving (ver. 16-18), and (b) to the use of charisms (ver. 19-22). A prayer for the Thessalonians closes this part of the letter (ver. 23-24).

12. And we beseech you, brethren, to know them who labor among you, and are over you in the Lord, and admonish you;

In this verse the Apostle addresses the faithful of Thessalonica, admonishing them “to know,” i.e., to recognize and appreciate the authority, and to obey the doctrine and instructions given them by their ecclesiastical superiors, who are their servants “in the Lord.” We have here “a clear testimony, from the earliest writing of the New Testament, to the existence in the Church at the beginning of a ministerial order—a clergy (to use the language of a later age) as distinguished from the laity—charged with specific duties and authority” (Findlay).

13. That you esteem them more abundantly in charity, for their work’s sake. Have peace with them.

Not only should the faithful recognize the authority and heed the teaching of their church superiors, but they should also esteem and love them highly on account of their labors in behalf of the faithful.

Have peace with them, i.e., with the clergy. This is according to the reading of the Vulgate and some of the best Greek MSS., but there is another and better Greek reading which has: “Have peace among yourselves.”

14. And we beseech you, brethren, rebuke the unquiet, comfort the feebleminded, support the weak, be patient towards all men.

In this and in the following verse St. Paul is addressing the bishops and priests of the Church at Thessalonica, as is evident from the admonitions he gives and as the best ancient and modem expositors admit.

We beseech. Better, “we exhort.”

The unquiet, i.e., those idle and restless ones who, in expectation of the imminence of the Parousia, were going about disturbing others.

The feeble-minded, i.e., those in anxiety about the coming of the Lord and the fate of their dead.

The weak, i.e., the infirm in faith.

15. See that none render evil for evil to any man; but ever follow that
which is good towards each other, and towards all men.

This verse enunciates a cardinal Christian principle often emphasized by our Lord Himself (cf. Matt 5:39 ff., 44 ff.; Luke 6:27). It was especially needful for the Thessalonians, who were persecuted by the Jews and pagans both.

16. Always rejoice.
17. Pray without ceasing.
18. In all things give thanks; for this is the will of God in Christ Jesus concerning you.

In these verses St. Paul gives three religious admonitions pertinent to all Christians, (a) They should always rejoice, even in adversity, because of the reward awaiting them in the hereafter; (b) they should pray continually, not only by the habit of making set prayers at specific times, but also by a spiritual intention and direction that should pervade all their activities; and (c) they should give thanks to God for all things, both good and bad, because all have been ordained for their spiritual welfare, and, if accepted in the right spirit, will redound to their greater good, at least in the life to come. Furthermore, thanksgiving for benefits received is one of the surest means of obtaining more favors.

For this is the will of God. It is uncertain whether these words refer to all three of the foregoing admonitions, or only to the duties of prayer and thanksgiving, or only to that of thanksgiving.

In Christ Jesus, etc. He means to say that such is the will of God in their regard as manifested in or through Christ Jesus; or, according to others, this is what God wishes from those who are in Christ, i.e., who are Christians.

19. Extinguish not the spirit.
20. Despise not prophecies.
21. But prove all things; hold fast that which is good.

The Thessalonians are not to suppress or despise the charismatic gifts, such as speaking with tongues and prophesying, which the Holy Ghost was wont to pour out on many of the converts in the Early Church; but all of them are to be tested by their fruits. It was easy for some to allege false revelations and visions, especially about the imminence of the Parousia.

The spirit is referred by some to all the gifts of the Holy Ghost, including sanctifying grace; but here the reference is more likely to the charisms spoken of at greater length in 1 Cor 12-14.

Prove all things most likely refers not only to the gifts just spoken of, but to all actions of every kind, good and bad, as would be natural in an exhortation of this kind at the close of a letter.

22. From all appearance of evil refrain yourselves.

Here the Apostle exhorts his readers to keep themselves from every kind of evil.

23. And may the God of peace himself sanctify you in all things; that
your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ.
24. He is faithful who hath called you, who also will do it.

Again, at the end of this second main part of his letter, as at the end of the first main part (3:11-13), the Apostle prays to God that, by His grace, the Thessalonians may continually advance in holiness, and be found ready when the Lord comes.

God of peace, i.e., God who is the author and source of peace, and who will therefore be able to put at rest the Thessalonians disturbed by fear of the imminence of the Parousia.

Sanctify you in all things, i.e., as to all virtues.

Spirit, soul, body. The “body” is the seat of the senses, whose operations are to be directed in accordance with the law of God. The “soul” (ψυχη) is the principle of physical life and of sensible phenomena, and the seat of the passions. The “spirit” (πνευμα) is the principle of the superior, spiritual life. As through the body we have contact with the material world, so through the spirit do we communicate with the invisible world of spirits and with God.

The Apostle’s prayer for the Thessalonians rests on God who “is faithful” to the work He has begun. It was He who called and admitted them to the faith, and He will provide all that is necessary for their sanctification, so that they may be found worthy in the day of His coming.

My Notes on 1 Thessalonians 5:1-6

1Th 5:1  But of the times and moments, brethren, you need not, that we should write to you:
1Th 5:2  For yourselves know perfectly that the day of the Lord shall so come as a thief in the night.

The first verse echoes what was said in 1 Thess 4:9 concerning love. The two verses together show that the Thessalonians had received previous instructions concerning the subject treated here (as in 1 Thess 4:2 regarding holiness). Ironically, false teachings concerning the coming of Christ-possibly in letter form-caused the Thessalonians problems a latter time, causing Paul to write a second letter to the Church (see 2 Thess 2:1-2), wherein he more forcefully appeals to the traditional faith they received (2 Thess 2:5, 13-15).

As a thief in the night. It may seem odd that Paul is comparing the coming of Christ to the unexpected and terrifying discovery of a thief in one’s home in the dead of night, but the subject of verses 3 & 4 makes its usage clear.

1Th 5:3  For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.
1Th 5:4  But you, brethren, are not in darkness, that the day should overtake you as a thief.
1Th 5:5  For all you are the children of light and children of the day: we are not of the night nor of darkness.

A man who gets falling-down-drunk even though he know that a thief is going to break into his house deserves all the terror that event could have. Who in their right mind would not stay alert for such an event? But Christians know full well that Christ will come in judgment, therefore they ought to be prepared for the coming of Christ; a day of destruction upon the lax, but a day of salvation for those who are ready. There will be no terror for those who are the sons of the light and the day. The reference to sons calls to mind the image of motherhood and fatherhood Paul had applied to himself and his co-missionaries in relation to the Thessalonians (1 Thess 2:5-12). Notice that the imagery ends with the words “…we exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory.” Children ought to imitate their holy parents for their own good.

1Th 5:6  Therefore, let us not sleep, as others do: but let us watch, and be sober.
1Th 5:7  For they that sleep, sleep in the night; and they that are drunk, are drunk in the night.

1 Thess 5:6-7 The missionaries had toiled day and night among the Thessalonians (1 Thess 2:9), not sleeping on the job or seeking worldly comforts like lazy drunkards. Unfortunately, some of the Thessalonians, perhaps in a misguided attempt to prepare for the coming of Christ, had given up work (1 Thess 4:11), and become idle (1 Thess 5:14 see also 2 Thess 3:6-11). Not without reason does the Church insist on the sanctity of work (CCC 2427-2428).

My Notes on 1 Thessalonians 4:13-18

1 Thessalonians 4:13-5:11 is the second section of the final part (i.e., 4:1-5:28) of the letter.  It deals with the subjects of the resurrection and second coming. Because I’m pressed for time this morning I’ll comment on 4:13-18 and leave the remainder of the section (5:1-11) for another time.

1Th 4:13 And we will not have you ignorant brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope.
1Th 4:14 For if we believe that Jesus died and rose again: even so them who have slept through Jesus, will God bring with him.
1Th 4:15 For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept.
1Th 4:16 For the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God: and the dead who are in Christ shall rise first.
1Th 4:17 Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air: and so shall we be always with the Lord.
1Th 4:18 Wherefore, comfort ye one another with these words.

Vs. 13 We will not have you ignorant brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope. Apparently Paul had given them instructions concerning the second coming and the resurrection of the dead but they were in confusion on a certain point: will the dead (Them that are asleep) not see the glory of the coming of the Lord?  Paul will emphatically assert that they will (vs 15), and that it is a matter of faith (vs 14: For we believe that Jesus died and rose…).  The living will not precede the dead in returning to the Lord, rather, the dead will precede the living in this matter; Paul is emphatic on  this point (vs. 15 shall not prevent (better, precede) those who have fallen asleep. The “shall not” is a double negative in Greek, giving emphasis).

The apocalyptic imagery of verses 16-17 is often interpreted quite literally, but it should be noted that what Paul is here describing is basically the visit of a king to a city.  Josephus give the following description of the Emperor Titus’s entry into Antioch (boldface type represents parallels with 1 Thessalonians 4:16-17):

“When the people of Antioch learned that Titus was coming to the city, their joy was such that they could not rest within the city walls until he came.  Instead they went out to meet him, going a distance of more than thirty stadia.  Not only the men went, but a multitude of women also, with the children, and when they saw Titus coming ,they stood on either side of the road saluting him with their hands raised.  They brought him to the city with acclamations of all sorts, and while they applauded him, they did not cease to ask that the Jews be expelled from the city.”  (Quoted in SEVEN PAULINE LETTERS by Peter  F. Ellis).

For more on the over-literal interpretation of this passage see HERE.

Bishop MacEvily’s Commentary on 1 Thessalonians 1:1-5

The Bishop included a paraphrase of the verse he was commenting on and I have place these in purple text. Text in red, if any, are my notes and additions.

Analysis:

In this chapter, the Apostle, after the usual form of Apostolic salutation (vs 1), informs the Thessalonians that he never omits praying for them, whenever he addresses his petitions to God, to whom he returns thanks for His abundant gifts of grace bestowed upon them, as manifested in their faith, their patience, and operative charity. From these gifts, as well as from those displayed in their conversion to the faith, the Apostle infers their election to grace and the segregation from this wicked world; and for this he renders thanks to God (2-6). he commends their constancy in the faith; in this respect, serving as a model not only to Macedonia, but to the entire province of Achaia(7). For, the edifying account of their faith has been spread abroad, both in these places, and in every other place with which they were in communication (8). He exhorts them to persevere in the same firmness and edifying constancy, in the expectation of the coming of Jesus Christ to judge the world (9-10).

1. Paul and Sylvanus and Timothy: to the church of the Thessalonians, in God the Father and the Lord Jesus Christ
2. Grace to you and peace.

1. Paul and Sylvanus (or Silas) and Timothy (greet) the assembly of the faithful at Thessalonica, called to grace here and glory hereafter, by the mercy of God the Father, and through the merits of our Lord Jesus Cjhrist.
2. Grace to you and peace.

At the time MacEvilly wrote, providing a paraphrase to the text was quite common among scholars. Such paraphrases sometimes introduce elements of Pauline theology into a text which may be only implied, or were only developed in latter letters. Modern paraphrase Bibles generally attempt something different, and the two should not e confused.

Notes:

1. “Sylvanus,” a Latinized form of the name Silas. The same who was chosen by Paul to be the companion of his travels after the departure of Barnabas (Acts 15:40). Paul and Sylvanus met Timothy at Lystra, and he was so highly spoken of by the Christians there that St Paul asked him to accompany them on the mission. In chapter 2 of this letter we will see that St Paul sent him back to Thessalonica and his return to Paul from there is what occasioned this letter. The Apostle units him and Timothy with himself in this salutation, because, as sharers in his Apostolic labors at Thessalonica, they were beloved by the Thessalonians. No doubt they also (especially Timothy) had a hand in determining the content of this letter.

2a. “Grace to you and peace,” to which is added in the Greek, “From God our Father and the Lord Jesus Christ.” These words are not found, however, in the Vatican Manuscript, nor in other ancient versions, most modern translations omit them.

2b We give thanks to God always for you all; making remembrance of you in our prayers without ceasing.
3 Being mindful of the work of your faith, and labor, and charity, and of the enduring of the hope of our Lord Jesus Christ before God our Father

2b We always give thanks to God for the favors bestowed on you all; and we also, in our prayers, petition him for their increase and continuance.
3 Always mindful before God our Father of the works of your lively and operative faith, and of the labors which your charity prompted you to undergo, and of your patient endurance of afflictions and persecutions, under which you were supported by your hopes in the Lord Jesus Christ.

“Labor and charity.” “And” is not in the Greek text. The words mean, “the labor of your charity;” charity must therefore be operative, and must brave all difficulties. Reference is probably made to their labors, in rescuing himself in the tumult excited against him at Thessalonica (see Acts 17). A more likely explanation is that Paul is preparing to remind them of practices contrary to the faith, such as giving up working and becoming dependent upon others for food. Some apparently were becoming idle (5:6, 14); and had given up work (3:1o-12); possibly in a misguided attempt to prepare for the coming of the Lord. this is inferred from the fact that exhortations to work are are found as part of the letters’ teaching regarding the coming of Christ (1 Thess 5:1-25, see especially the reference to the “idle” in verse 11.   2 Thess 3:1-12, see especially verses 6-11).

“Before God,” is by some connected with the words “faith,” “labor,” &c.; and then it would express the characters of their faith, labor, &c., and mean the sincere workings of their faith, &c. The connexion in the Paraphrase is more probable. The grammatical structure of the Greek text of verse 3 is rather difficult and ambiguous. “Before God our Father” could be taken as relating to the theological virtues of faith, hope, and love; in such cases, it is necessary to translate “before God &c.,” after the virtues, as in the above translation. In such a case, the meaning would be that the virtues are performed in the sight/presence of God. “Before God &c.,” could also be understood in reference to the missionaries “remembering” of the Thessalonians virtues, with such remembering taking place in the presence/sight of God as they pray. In this case, the words would be placed before the mention of the virtues, as in the above paraphrase.

1Th 1:2  We give thanks to God always for you all: making a remembrance of you in our prayers without ceasing,

We always give thanks to God for the favors bestowed on you all; and we also, in our prayers, petition him for their increase and continuance.

” Without ceasing,” is commonly connected with the next verse; because “always” affects both parts of this verse.

1Th 1:3  Being mindful of the work of your faith and labour and charity: and of the enduring of the hope of our Lord Jesus Christ before God and our Father.

Always mindful before God our Father of the works of your lively and operative faith, and of the labors which your charity prompted you to undergo, and of your patient endurance of afflictions and persecutions, under which you were supported by your hopes in the Lord Jesus Christ.

“Labor and charity,” “And” is not in the Greek. The words mean, the labor of your charity; charity must therefore be operative, and must brave all difficulties. Reference is probably made to their labours, in rescuing himself in the tumult excited against him at Thessalonica. “Before God,” is by some connected with the words “faith, labour,” &c.; and then it would express the characters of their faith, &c., and mean the sincere workings of their faith, &c. The connexion in the Paraphrase is more probable.

1Th 1:4  Knowing, brethren, beloved of God, your election:

We give thanks to God, knowing your election by God to grace and to his Church here, and to glory hereafter, should you persevere.

The reason why he gives God thanks is, because he knows, from what he says (verse 5), that they are predestined by God; and as this decree, predestining them, together with the spiritual graces bestowed on them in consequence, whereby they were enabled to perform good works (verse 3), were all gratuitous gifts of God, He should, therefore, be thanked for them, and the glory of them referred to Him.

1Th 1:5  For our gospel hath not been unto you in word only, but in power also: and in the Holy Ghost and in much fulness, as you know what manner of men we have been among you for your sakes.

Because our preaching of the Gospel among you was not confined to mere words, but was sanctioned by miracles, by the plentiful and abundant diffusion of the gifts of the Holy Ghost, and by a multitude of other motives, calculated to convince you of the truth of the doctrine preached, as you yourselves know what manner of men we have been among you, having in view your conversion to the faith.

The reasons from which their election was inferred by the Apostle are these, viz., the miracles (“but in power also”); the gifts of the Holy Ghost (“and in the Holy Ghost”); such as tongues, prophecy, &c., which accompanied the preaching of the gospel among them, as well as the multitude of other motives, calculated to produce conviction in their minds, “and in much fulness.” This ” fulness,” which may refer either to the strong interior conviction of the truth of the gospel; or, as we have understood it, to the additional motives for producing this conviction, may have been founded on the Apostle’s own conduct, his disinterestedness, his heroism in exposing himself to danger without any hope of temporal compensation, &c. All this, joined to the sanction lent by God himself, was calculated to produce the most firm conviction of the truth of the gospel preached. This conjecture is rendered very probable by the following words—”as you know what manner of men,” &c., which show, that, in the preceding, he was referring to his own conduct among them.

Father Callan’s Commentary on 1 Thessalonians 1:1-5

Greeting, And Thanksgiving For The State Of The Church At Thessalonica, 1:1-10

1-10.  With the briefest salutation found in all his Epistles St Paul, in company with Silvanus and Timothy, greets the Thessalonians Church according to his usual manner.  He then stresses his  continued interest in them, recalling their faith and love, the circumstances of their conversion, their exemplary conduct, and their well known and widespread reputation as outstanding Christians.

1. Paul and Silvanus and Timothy to the church of the Thessalonians, in God the Father, and the Lord Jesus Christ.

The form of address which St Paul adapted in this, the earliest of his letters, was afterwards observed in all his Epistles, though he later enlarged and varied it according to conditions and circumstances.

Paul. In the two Epistles to the Thessalonians, as in the letters to the Philippians and Philemon, St Paul omits his title of ‘apostle,’ because there was no reason to assert his authority in messages so friendly and personal.  He also omits here ‘servant of Jesus Christ,’ out of reverence for Silas or Silvanus who after the Council of Jerusalem, was called one of the chief brthren.

Silvanus, always so called by St Paul, but spoken of in Acts as ‘Silas’ (Acts 15-18).  He joined St Paul at Antioch (Acts 15:22-23), accompanied him on his second missionary journey, and helped in the foundation fo the Church at Thessalonica (Acts 15:22 ff., 16:19, 29 ff., 17:1-10)

Timothy.  See Introduction to 1 Tim., No. I.  Of St Paul’s many faithful disciples Timothy seems to have been the one dearest to his heart and most according to his own mind.  He wrote of him to the Philippians as follows: “I have noe man so of the same mind, who with sincere affection is solicitous for you.  For all seek the things that are their own, not the things that are Jesus Christ’s (Phil 2:20-21).  Timothy was born Lystra in Lycaonia of a Greek father and a Jewish mother, named Unice (Acts 16:1; 2 Tim 1:5).  It seems that his father died young, and the child was reared and carefully trained in the Old Testament Scriptures by his devout mother and grandmother.  It would appear also that these three embraced Christianity when St Paul preached at Lystra on his first missionary journey (Acts 14:6 ff.).  Timothy was about sixteen or seventeen years old at this time, and, when Paul revisited Lystra on his second journey, he chose the youthful and devoted convert as a special companion and helper in the work of the Gospel, having first circumcised him to facilitate his work among the Jews, and ordained him by the laying on of hands (Acts 16: 1-3; 1 Tim 4:14; 2 Tim 1:6-7).  Thereafter, from the frequent mention of his name in the Acts and in the Epistles, we see that he was almost constantly with the Apostle.  Whether or not he was with his master during the latter’s imprisonment at Caesarea and one the voyage thence to Rome, we do not know; but it is certain that he was in the Eternal City while St Paul was imprisoned there the first time, becuase his name appears in the opening verses of the Captivity Epistles-Philippians, Colossians, and Philemon.  He was also with the Apostle during the interval between the two Roman imprisonments; for it was at this time that St Paul appointed him Bishop of Ephesus (Eusebius, Hist. Eccl., III, iv, 6; Apost. Constit., vii, 46), and left him in charge of that important see.  When the Apostle was nearing his end during his second captivity in Rome, he wrote to Timothy to make haste to come to him before winter (2 Tim 1:4; 4:8, 21).  After this we know no more about him, save from tradition, according to which he was martyred at Ephesus in his old age for interferring with the celebration of a licentious heathen feast.  St Jerome tells us that his body was brought to Constantinople and buried there.  His feast, as that of a Martyred Bishop, is celebrated in the Latin Church on January 24.  He has been declared a Saint also by the Greek, Armenian, Coptic, and Maronite Churches.

we may get an idea of St Timothy’s character from what is said of him in the Acts and especially in the Epistles, from the duties entrusted to him and the labors performed by him, and from the great love St Paul bore him.  He was intelligent, innocent, gentle, timid, and yet sufficiently strong, courageous, and fearless when virtue and religion were at stake.  He could not so well brave the rough world and wicked opponents as did St Paul, and yet by the grace of God, thought trembling and naturally fearful, he could go when necessary into the thick of the battle.  Paul could always depend upon him to do his best, in spite of his shrinking disposition and delicate health.  He was ever the Apostle’s ‘beloved son,’ tried and true, full of faith and hope and love.  He had found the more excellent way, and by the grace of God he walked in it throughout his days.

The Church of the Thessalonians. Concerning the city of Thessalonica see here.

In God the Father, etc.  The single preposition ‘in’ here shows that to Paul’s mind there was perfect equality in divine nature between the Father and our Lord.

2.  Grace be to you and peace.  We give thanks to God always for you all; making a remembrance of you in our prayers without ceasing.

Grace…peace.  This is Paul’s usual salutation.  Grace, God’s special help and favor, is the root and source of our supernatural union with Him and with Christ, and peace is the blessed fruit of that same union.

We give thanks, etc.  This is a frequent phrase with St Paul, especially at the beginning of his Epistles, and Egyptian papyri show that similar phrases were used in epistolary greetings in pre-Christian times; with St Paul, however, such words have a spiritual meaning.  The Apostle continually thanks God for the spiritual benefits conferred on the saints, and he prays that these blessings may be continued and extended.

Without ceasing, i.e., continually.  Some connect this phrase with the following, but it makes better sense to join it to what goes before, as in our version.

3.  Being mindful of the work of your faith, and labor, and charity, and of the enduring of the hope of our Lord Jesus Christ before God and our Father:

The Apostle now tells why he ‘gives thanks to God’ for the Thessalonians, namely, because of the practical manifestations of their faith, love, and hope-the three theological virtues which constitute the essence of the Christian life (cf. 1 Cor 13:13).  Here in his first Epistle St Paul teaches what he teaches always elsewhere, that faith must be conjoined with works, it must be active: “Faith without good works is dead” (James 2:17).  The faith of the Thessalonians was manifested in labors of love and in endurance of temporal losses in view of eternal rewards for which they hoped.

4.  Knowing, brethren, beloved of God, your election:

The call of the Thessalonians to the faith and to membership in the Church of Christ is another reason why St Paul gives thanks to God.  These great spiritual benefits are a sure proof that they are ‘beloved of God,’ i.e., specially favored by God in being selected from among others for faith in Christ.  With St Paul call or vocation and election really mean the same thing, namely, admission to the faith and privileges of the Gospel, but call regards rather the terminus ad quem, and election the terminus a quo; the faithful were elected by God to be called to the faith.  In St Paul, therefore, both terms have reference to a supernatural gift of God; and in the present text the word ‘election’ has to do with membership in the Church.  The question of final salvation is, then, only indirectly touched upon in this place, inasmuch as one who is elected and called is on the way to final salvation.

5.  For our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much assurance, as you know what manner of men we have been among you for your sakes.

St Paul here gives a reason for his conviction that the Thessalonians have been admitted to the privilege of faith and grace in the Church of Christ, recalling the circumstances of their conversion; for he and his companions preached the Gospel to them with a ‘power’ and efficacy which only the Holy Ghost could supply, and with an ‘assurance’ that was characteristic of the Apostolic preaching everywhere.  This his readers know.

My Notes on 1 Thessalonians 1:1-5

Summary:

Following the standard epistolary format of hellenistic times, the letter opens with an address consisting of three elements: 1. the senders; 2. the addressees; 3. a wish or blessing. This is then followed by a prayer of thanksgiving, which was also typical of ancient letters. The authors of the NT letters, and especially St Paul, often use these prayers (or blessings; see Eph 1:3-14) to indicate major themes or ideas dealt with and expressed in the body of the missive; therefore, readers should pay special attention to them.

Calling to mind the church’s origin in Thessalonica, the prayer celebrates the three theological virtues so active among the people (2-3). This prayer is motivated by Paul’s (and his companions) knowledge of how the church was elected or chosen through the power of the Holy Spirit at work in their mission (4-5). This knowledge is confirmed by the fact that, in spite of all the troubles and afflictions which came upon the people due to their acceptance of the gospel, they have not only remained faithful in imitation of the missionaries, but, like the missionaries, they have themselves become witnesses to the gospel as they await the return of the risen Jesus (6-10).

NOTES:

Vs 1 (my translation).  Paulos (Paul) and Silouanos (Silvanus,aka Silas) and Timotheos (Timothy) to the ekklesia (church; those called together; an assembly) of (i.e., made up of) the Thessalonians in (or “assembled by”) God the Father and Lord Jesus Christ: grace and peace to you. (Some texts add: “From God our father, and the Lord Jesus Christ)

Paul is, of course, the Apostle Paul; an Israelite from the tribe of Benjamin (Rom 11:1); a rigid Pharisee and one time persecutor of the Church (Phil 3:5-6). While on the road to Damascus, “breathing murderous hatred” and seeking to arrest and imprison Christians (Acts 9:1), he was converted by by the risen Christ himself, manifesting God’s mercy towards this one time blasphemer and persecutor of the Church of God (1 Tim 1:12-17). Coming to realize that he had been chosen from his mother’s womb for the task to which he was called (Gal 1:15), he became the Church’s most zealous missionary by the grace of God (1 Cor 15:10).

Silvanus is most certainly to be identified with Silas, who is mentioned in the Acts of Apostle. A Christian prophet, he appears to have been an influential member of the church in Jerusalem. Along with a certain Judas/Barsabbas, he was chosen by the twelve apostles to accompany Paul and Barnabas to the churches of Antioch to make known the decrees of the council of Jerusalem (Acts 15:22-35). Having fulfilled this function Judas and Silas returned to Jerusalem, while Paul and Barnabas stayed in Antioch for a time, possibly to deal with some difficulties. after this they decided to go to Syria and Cilicia to deliver the council’s decision and strengthen the churches they had founded. However, a dispute arose between Paul and Barnabas and the two men parted company; as a result, Paul decided to choose Silas as his companion on the mission(Acts 15:36-41). (He must have sent word back to Jerusalem of what had transpired between him and Barnabas. Recall that Barnabas was from Jerusalem and provided a “Jerusalem connection” with the pagan-in-origin people who were predominant in the churches founded by Paul). Silvanus worked with Paul throughout much of the so-called second missionary journey (Acts 15:36-21:14), but disappears from Luke’s narrative after (18:5). Besides here, his name appears twice more in Paul’s letters; in the opening address of 2 Thess and in 2 Cor 1:19. He at some point joined up with St Peter in Rome, and may have acted as his amanuensis (1 Pt 5:12).

Timothy was the son of a Jewish mother and a Greek father (Acts 16:1; 2 Tim 1:5). He was probably a native of Lystra or Iconium, and may have been converted by the preaching of Paul and Barnabas on the so-called first missionary journey. Though young (1 Tim 4:12), and apparently rather timid (1 Cor 16;10), he was well spoken of and respected by the Christians of the two cities just mentioned, this no doubt helped determine Paul’s decision to ask Timothy to accompany him on the mission (Acts 16:1-5). With Silvanus, he remained at Beroea for some time after Paul was forced to leave the city(Acts 17:10-15), rejoining him at Corinth (Acts 18:5), where the three men spent a year and half evangelizing (Acts 18:11). It was during this period that Paul sent him back to Thessalonica to ascertain the situation which is dealt with in the letter we are examining (see 1 Thess 3:1-8). Later, he, along with a certain Erastus, was sent by Paul into Macedonia, apparently to prepare for further mission work (Acts 19:22). It is rather clear from Scripture that Timothy became Paul’s right-hand man. At some point and time he was sent by Paul back to Corinth to deal with some troubles that had arisen there (1 Cor 4:17). Apparently, a second visit by Timothy was planned (1 Cor 16:10), but we do not know if it ever happened. The Same can be said of a planned visit to Philippi (Phil 2:19). Finally, two letters in the Pauline corpus are addressed to him. The words which St Paul uses to describe Timothy are full of affection and respect, I’ve always considered it unfortunate that we do not know more about him.

To the ekklesia (church) made up of Thessalonians… This is an odd way for Paul to describe the church, at least in comparison to his other letters; for Paul usually speaks of “the church of God” at such and such a place (see 1 Cor 1:2). Perhaps Paul speaks of the Church in this fashion here in order to emphasize the fact that one does not have to be a circumcised Jew to be a member of the people of God. Recall that this letter was written not long after the Jerusalem council.

Ekklesia is a Greek term designating a group called together:

751 The word “Church” (Latin ecclesia, from the Greek ek-ka-lein, to “call out of”) means a convocation or an assembly. It designates the assemblies of the people, usually for a religious purpose. ¹³⁹ Ekklesia is used frequently in the Greek Old Testament for the assembly of the Chosen People before God, above all for their assembly on Mount Sinai where Israel received the Law and was established by God as his holy people. ¹⁴⁰ By calling itself “Church,” the first community of Christian believers recognized itself as heir to that assembly. In the Church, God is “calling together” his people from all the ends of the earth. The equivalent Greek term Kyriake, from which the English word Church and the German Kirche are derived, means “what belongs to the Lord.”

752 In Christian usage, the word “church” designates the liturgical assembly, ¹⁴¹ but also the local community ¹⁴² or the whole universal community of believers. ¹⁴³ These three meanings are inseparable. “The Church” is the People that God gathers in the whole world. She exists in local communities and is made real as a liturgical, above all a Eucharistic, assembly. She draws her life from the word and the Body of Christ and so herself becomes Christ’s Body. (Cat. Cath. Ch.)

The church is called together by God, through Christ, by the power of the Spirit at work in the Church’s ministry (see Col 1:3-8).

Which is in (or “assembled by”) God the Father and the Lord Jesus Christ… I accept Earl J. Richards view that the workhorse Greek dative en, which has many possible nuances, should be translated as “assembled by”. Grammatically and contextually, the dative could qualify any of the three parts of the salutation. It could relate to the missionaries, in which case it would be a witness to their authority “in” or “by” God. It could relate to the wish/blessing of grace and peace, denoting the origin of these gifts. In this regard it should be noted that in other letters Paul often speaks of the origin of the gifts as being “in” or “by God the Father and the Lord Jesus Christ” (see 1 Cor 1:3). No such phrase occurs here except in a few manuscripts. Scholars consider the phrase a gloss, not original. Also, as Richards notes, in the other Pauline letters, the phrase is introduced with the preposition apo followed by a genitive. He takes the dative en here in an instrumental sense and translates “assembled by God the Father and the Lord Jesus Christ.” In doing this he sees the dative as related to the phrase “the church (ekklesia, assembly) of the Thessalonians”, thus emphasising the initiative of the Father and Christ in establishing the church in that city. The fact that the letter associates both the father and Christ in this, using the single cunjunctive kai (and) strongly suggests the divinity of Christ.

grace and peace- Typically, letters written in Greek contained the wish charien (rejoice, have joy), but Paul replaces it with the related word charis, (grace). For Paul the word has the sense of “the saving will of God executed in Jesus Christ and communicated to men through him” (Dictionary of the Bible John L. McKenzie, S.J.). For more on grace, see here. And a more technical treatment here. See also these articles in the Catholic Encyclopedia.

Peace reflects the Hebrew word shalom, meaning a total state of well being, especially in relation to God and Man.

Read Verses 2-3

• RSV
• Douay-Rheims (hereafter DRB)

Notes:

As he usually does in his letters, Paul opens the body with a prayer for his readers. Anyone wishing to study his letters would do well to pay special attention to these prayers, for Paul often uses them to bring up key themes he will treat of latter. Prayer was extremely important to St Paul. At the end of the letter (5:17) he will tell the Thessalonians to pray without ceasing, using the very same word he uses in verse 3; he insists that they give thanks in everything since this is God’s will in Christ Jesus. (see 5:17-18) . He also will request their prayers for him (5:25).

The missionaries prayer is one of thanksgiving (eucharisteo, see vs 2 and 2:13), Eucharisteo, when used with the dative to Theo (to God), implies that thanks is being give for some unmerited gift. Paul and his companions give thanks to God for the Thessalonians, for they are the missionaries unmerited gift from God: “Our hope, joy, and crown of boasting before our Lord Jesus at his coming” (2:19).

What motivates their prayer, and is indeed part of its subject, is expressed in a threefold pattern : “Calling to mind (1) your work of faith, and (2) your labor of love, and (3) your steadfastness (endurance, constancy) of hope in our Lord Jesus Christ, in the presence of our God and Father.”

Work of faith means acting in accord with what one believes on the basis of God’s revealed will. The idea seems to be similar to the Pauline idea of “the obedience of faith. Faith is a total surrender and commitment to God (on which, see here).

Labor of love- Love, or charity, is the expression of faith, and without it faith is dead:”If I have faith strong enough to move mountains, yet have not love, I am nothing” (1 Cor 13:3). “in Christ Jesus” writes Paul, only faith working through love counts for anything (Gal 5:17). Kopos (labor) expresses hard, strenuous activity, and Paul will use the word in 2:19 and 3:5 to describe his apostolic labors in Thessalonica. Recall that those labors were done in the face of oppression (see Act 16:16-17:10). Paul will focus on his own apostolic kopos in 2:1-12 in order to encourage his readers in their kopos of faith as they too face oppression because of the Gospel (2:13-14). He will also exhort them to respect and show special love to those who labor among them and are over then in the Lord and who admonish them (5:12-13) Part of the work of faith is not to be a burden on others, in imitation of the missionaries who were no burden on the Thessalonians (see 2:9). Latter in the letter, the recipients will be exhorted to work with their own hands so as not to burden others; this comes in the context of brotherly love (see 9-12).

Endurance of hope- The Greek word hypomone means patiently enduring all circumstances. Like the phrase work of faith it seems to relate in this letter to the suffering of the Thessalonians. They patiently bear oppression and opposition caused by their adherence to the Gospel. This they do in hope of the coming of Christ who will judge their work of faith and labor of love.

At the very beginning of this letter we find the three theological virtues in what Stanley B Morrow calls their “salvation history sequence” (see Col 1:4-5; for a different sequence see 1 Cor 13:13). At the end of this letter, and in the context of Christ’s second coming, Paul will once again mention the three virtues, portraying them as defenses against an unfavorable judgment that will come upon many on that day (5:8).

Read Verse 4

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• DRB

Earl J Richard describes this as the ultimate reason for the prayer. The word “knowing” (DRB) or the phrase “for we know” (RSV) are not adequate translations of the word oida as it is used here, for the word is in this context a perfect participle active, denoting not simply knowledge, but certainty as well. This certainty is based upon what will be said in the verses that follow (5-7). The circumstances of the letter are important here, for the missionaries were not sure their new converts were holding up under persecution (3:5). Timothy’s return from Thessalonica with a good report (3:6-8) must have given Paul and Silvanus a great relief, and one can feel that relief as he reads the letter.

Read Verses 5-6

• RSV

Note how verse 5 focuses on the divine action in the work of the human missionaries. Without God’s power through Christ, in the Holy Spirit, the Church would have no real mission.
The fact that power and the Holy Spirit were at work in the missionary endeavor to evangelize the city (Vs 5) is a prime reason for Paul’s certainty that the Thessaloninas were chosen by God. No doubt Paul has in mind here the fact that the Holy Spirit prevented him and his companions from preaching in the Roman province of Asia and the city of Bithynia (Acts 16:6-7), yet they received a vision to evangelize the province of Macedonia, of which, Thessalonica was the cheif city (Acts 16:9-10). Verse 6 is further reason for Paul’s certainty: the good response of the Thesaalonians to his preaching, even in the face of much opposition (Acts 17:1-9).

Father Callan’s Commentary on 1 Thessalonians 5:1-11

This post includes commentary on verse 1-11 inclusively, and not just on the verses used for today’s reading. Also, I’ve included Fr. Callan’s brief summary to these verses; the commentary then follows.

THE DAY OF THE LORD IS UNCERTAIN

A Summary of 1 Thessalonians 5:1-11~Behind the immoderate sorrow of the Thessalonians over their dead lay their false notion of the imminence of the Parousia. The Apostle, therefore, now reminds them of the teaching of the Lord Himself regarding the uncertainty of that august event, the coming of which will be like that of a thief in the night, “as the pains upon her that is with child” (1 Thess 5:1-3). Wherefore, it behooves us all to watch and to be ready to join Christ when He comes (1 Thess 5:4-10). Let the converts, then, comfort one another and edify one another (1 Thess 5:11).

1. But of the times and moments, brethren, you need not that we should write to you;

The times and moments. These two expressions, taken from familiar Biblical phraseology, are most probably intended to signify the precise time of the Parousia. Cf. Acts 1:7; Matt 24:36; Mark 13:32.

2. For yourselves know perfectly that the day of the Lord shall so come as a thief in the night.

Yourselves know perfectly, etc., i.e., they had been well instructed on these points by St. Paul’s preaching to them.

The day of the Lord, i.e., the time of His Second Coming in glory. The expression is a familiar one in St. Paul’s writings, and also with the Prophets of the Old Testament. The visitation of Christ to judge the world will take place suddenly and unexpectedly, like the coming of a thief in the night, and none will escape (cf. Matt 24:43; Luke 12:39, 40).

3. For when they say, peace and security; then sudden destruction comes upon them, as the pains upon her that is with child, and they shall not escape.

For when they say, i.e., when the unbelieving, those who are in darkness, say, etc. The punishment will fall when least expected. See Matt 24:36-39; Luke 21:34; Ezek 13:10.

The dixerint, superveniet, and effugient of the Vulgate are all present tense in Greek.

4. But you, brethren, are not in darkness, that that day should overtake you as a thief.
5. For all you are the children of light, and children of the day; we are not of the night, nor of darkness.

In verses 4-10 the Apostle stresses the need of vigilance on the part of the faithful. In these two verses he tells the saints that they are no longer in moral darkness, as before their Baptism (Eph 5:8), and as are the faithless; and therefore they need not fear the suddenness of the Lord’s Coming or its consequences. Verse 5 but repeats in a positive way what is said negatively in verse 4.

We are not (vs. 5), etc. For a similar change of persons from the second to the first see Gal 3:25-26; Eph 2:2, 3, 13, 14; Eph 5:2, etc.

6. Therefore, let us not sleep as others do; but let us watch, and be sober.

Therefore introduces with emphasis the conclusion to be drawn from what has just been said.

Watch … be sober refer respectively to the performance of good works and abstention from evil.

7. For they that sleep, sleep in the night; and they that are drunk, are drunk in the night.

Night is the normal time for sleep, and also for revelry; hence St. Paul’s warning against the excesses of the pagans in either the one or the other.

8. But let us, who are of the day, be sober, having on the breastplate of faith and charity, and for a helmet the hope of salvation.

The breastplate. The Apostle passes from the metaphor of the light to that of the armor of the soldier. For the application of this imagery, see on Eph 6:11-17. Here the Apostle speaks of only two defensive arms of the soldier, namely, the “breastplate” and the “helmet”; and he likens them to the virtues of faith, hope and charity, which are the foundation of the Christian life and of all perfection. Hope is the central thought in this Epistle.

Salvation (σωτηριας) here means eternal salvation of the soul, the enjoyment of God’s eternal kingdom hereafter.

9. For God hath not appointed us unto wrath, but unto the purchasing of salvation through our Lord Jesus Christ,
10. Who died for us, that whether we watch or sleep, we may live together with him.

The Apostle now gives the reason for the certainty of our hope, namely, because God in calling us to Christianity has not destined us for damnation, but for eternal salvation through the merits of Jesus Christ, “who died for us,” thus acquiring us as His property and making us His possession, so that whether “we watch or sleep” (i.e., whether we live or die), we belong to Him, by grace in this life and in glory hereafter! Therefore, whether we be living or dead at the time of the Parousia, we shall be Christ’s. These last words show that St. Paul had no idea whether he and his companions should be alive or dead when the Parousia would take place; it might come while they were living and it might come after they were dead. Which it was to be, did not matter. The one thing that did matter was that they should be at all times one with Christ. See Knabenbauer, hoc loco.

11. For which cause comfort one another; and edify one another, as indeed you do.

In view of all that has been said about the Coming of the Lord from 1 Thess 4:13 up to now, the Apostle exhorts his readers to “comfort one another,” i.e., to continue to comfort one another, as they have been doing. He loves to praise his readers when they deserve it.

Father Callan’s Commentary on 1 Thessalonians 4:13-18

Please note that the verse numbering of the the translation being used by Fr. Callan differs from that of the NAB and other modern versions. Father Callan’s 1 Thess 4:12-17 corresponds to the NAB’s 1 Thess 4:13-18. I’ve included Fr. Callan’s brief summary of verses 12-17 (NAB’s 13-18) at the beginning of the post.

THE FATE OF THOSE WHO HAVE DIED

A Summary of 1 Thessalonians 4:12-17~Following the moral exhortations of the preceding section (1 Thess 4:1-11), St. Paul now takes up some of the difficulties of the Thessalonians, as reported to him by Timothy. In this present section he discusses the condition of those of the faithful who have passed on before the advent of the Messiah. The converts must not worry about their beloved dead, thinking they will not have part in the glory of the Coming Lord. They will rise as Christ rose, and indeed will meet their Saviour before the living do. After that, the living will join them and be caught up together with Christ, to be forever with Him in glory. Let these thoughts be their comfort.

12. Now we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope.

Now we will not have you ignorant, brethren, etc. This is a customary manner with St. Paul of introducing a subject of great importance. The Thessalonians had misunderstood the Apostle’s teaching about the Second Coming of Christ; they thought they were to live to see it in their own time. And since some among them had recently died, they were profoundly grieved, thinking their loved ones would thus never witness or share in the glories of the Parousia, St. Paul bids them not to sorrow, as if they did not believe in the resurrection of the dead, as if they were pagans. Of course, he is condemning immoderate sorrow only.

Them that are asleep. This is “a characteristic, but not original Christian designation of the dead” (McCown, in Abingdon Bible, hoc loco).

13. For if we believe that Jesus died and rose again; even so them who have slept through Jesus, will God bring with him.

The reason why the Thessalonians should not give way to inordinate sorrow is that the faithful dead are to rise again, and the proof of this is to be found in the Resurrection of Christ.

The sainted dead form one mystical body with Christ, of which He is the head. And since the head is risen, the members must also rise.

If we believe means “since we believe,” as is evident from the context and from St. Paul’s teaching elsewhere, especially in 1 Cor 15. The Apostle is speaking only of the resurrection of the just, because he is consoling the Thessalonians for their dead who have died in Christ, and it is only these that shall have part in the glorious advent of the Saviour and enter into His kingdom of bliss. The unjust shall also rise, but only to be judged and die the second death.

14. For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept.

St. Paul here tells the Thessalonians that, when Christ comes, those who are living at the time shall not enjoy any precedence over those who shall have died, and this he affirms “in the word of the Lord,” i.e., as a doctrine communicated to him directly by Christ Himself.

That we who are alive, etc., i.e., those who survive, who are living at that time. The Apostle is speaking rhetorically in the first person plural, and so he is not to be understood as including himself and his companions among those who were to witness the Parousia. That he had no idea of teaching the imminent advent of Christ is clear from what he says below in 1 Thess 5:2, in 2 Thess 2:1  ff., and from the teaching of the Lord (Matt 13:32 ff.; Acts 1:6 ff.) to which he was always faithful. And this is the explanation given his teaching here by all the Greek and Latin Fathers, and after them by St. Thomas, Estius, and all the leading Catholic commentators. In fact, to imply that St. Paul was in error in this matter would be to destroy the nature of divine inspiration and Biblical inerrancy. See Decision of Biblical Commission on this subject, June 18, 1915.

15. For the Lord himself shall come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God: and the dead who are in Christ, shall rise first.

For the Lord himself, etc. As the Lord ascended visibly into heaven, so shall He appear at the end of the world (Acts 1:11).

With commandment, etc., as a general issuing orders to his troops. These expressions are to be understood figuratively, as describing the conditions and phenomena that shall accompany the Lord as He descends from heaven to call the dead to life. The Apostle is using eschatological language common among the Jews, and which was also employed by our Lord (Matt 24:30 ff.). Cf. Knabenbauer and Voste, hoc loco.

And the dead who are in Christ, etc., i.e., those who have died in union with Christ shall first rise, so as to be on an equality with those who are living, then will take place the transformation of the living saints, and this will be followed by the rapture of all with Christ, to be with Him evermore in glory (ver. 16). What a consoling doctrine for the bereaved Thessalonians 1 By the word “first” St. Paul does not mean that the resurrection of the just will precede the general resurrection (about which he is not talking), but that the resurrection of the holy dead will be prior to the transformation of the saints who are living at the time.

16. Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air, and so shall we be always with the Lord.

Then we who are alive, etc. St. Paul repeats with emphasis the thought of verse 14. He seems to say plainly that those saints who are alive at the time of the Parousia will not die, but will be transformed and taken, together with the righteous dead already raised to life, into glory with Christ. The Greek Fathers and many modern  interpreters so understand the Apostle; and this interpretation agrees with the correct reading and meaning of 1 Cor 15:51, on which see commentary in vol. 1 of this series. To be consistent, we should explain “we who are alive” here as in verse 14, that is, as referring, not to St. Paul and his companions then living when the Apostle was writing nor to others then living with whom he compares those then dead, but to those just who will be living when the Lord comes in glory. Hence follows the conclusion that the righteous who are alive at the Second Coming of Christ to judge the world will pass to glory without dying, and this is what the Apostle was referring to in 2 Cor 5:4. For further argument and a consideration of the opposing opinion on this subject, see vol. 1 of this series, on 1 Cor 15:51. Note: Ive appended Fr. Callan’s comments on 1 Cor 15:51 to the end of this post.

Shall be taken up together with them, etc. As Jesus ascended into heaven enveloped in a cloud (Acts 1:9), and as He shall come again “in the clouds of heaven” (Matt 24:30), so the just at the end of the world shall be transported by supernatural power beyond the clouds to meet the Lord in His regal majesty, and with Him to enter into glory for evermore.

17. Wherefore, comfort ye one another with these words.

In view of the consoling words he has just written (ver. 13-16), St. Paul bids his readers to take heart and be comforted in the loss of their dear ones.

Note: I here reproduce Fr. Callan’s comments on 1 Cor 15:51~Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.

Coming now to describe the way the dead shall rise at the end of the world, the Apostle first solves a difficulty that might arise out of the preceding verse, namely, if our corruptible bodies cannot inherit incorruptible life, what about the just who will be living when Christ appears on the last day? In reply the Apostle says: I tell you a mystery, i.e., a truth of revelation, which human means could not discover (1 Thess 4:14). What is this mystery? It is that the just who are living at the Second Coming of Christ shall not die, but shall be suddenly changed from their corruptible to an incorruptible and glorious state.

This interpretation is (a) according to the best reading of the second part of this verse; (b) it is in harmony with the context, verses 50 and 52, and with the whole drift of St. Paul’s argument; (c) it agrees with the explanation of the same doctrine given by St. Paul elsewhere (1 Thess 4:15-17; 2 Cor 5:1-9; 2 Tim 4:1), and with the teaching of St. Peter on the subject (1 Peter 4:5); (d) it alone gives to mystery the proper and obvious meaning of that term; (e) it finds approval in the words of the Creed, “He shall come to judge the living and the dead”; (f) it has the support of practically all the Greek Fathers, and of all modern exegetes.

There is no “mystery” in St. Paul’s mind about the dead, good or bad, rising again. Neither is there any sense in: We shall not all be changed of this verse, and “in a moment, in the twinkling of an eye,” etc., of the following verse. In fact, we shall not be changed here is in direct contradiction with the words, we shall be changed of the next verse.

The reading, therefore, of the second part of this verse, which is found in our version, in the Codex Bezae, and in the Vulgate, and which was commonly accepted by all the Latin Fathers and Latin versions from the time of Tertullian, must be rejected as erroneous for the reasons given above. The Council of Trent, in making the Vulgate the official version of the Church, was well aware that it contained some wrong readings; but when these are of minor importance, or can receive a correct interpretation from other parallel passages of Scripture, as in the present instance, there is no difficulty. Moreover, the Council approved of all the parts of the original Vulgate, “as they were wont to be read in the Catholic Church”; but the East never read this verse as it is in the Vulgate. “If the Vulgate in the present passage were interpreted to mean that all the just without exception are to rise from the dead at the last day, it would not merely contradict the inspired text and the Creeds, but would be hopelessly at variance with itself” (Lattey, in Westm. Ver.).

The reading, therefore, of the second part of this verse which is adopted by all modern scholars, Catholic and non-Catholic, and which has the support of the Greek MSS. B E K L P, of practically all cursives, and of most versions, is: “We shall not all sleep (die), but we shall all be changed.” A rival reading of  א C F G and of the cursive no. 17, if read without punctuation, might have the same meaning, thus:  “we shall all sleep (die) not but we shall all be changed.” Generally, however, this reading is understood to agree with that of the Vulgate, and is given as follows: “We shall all sleep (die), but we shall not all be changed.”

While it is practically certain that the reading of this verse which we have adopted is the only correct one, it must be admitted that the Vulgate reading, taken by itself, can receive an orthodox explanation. Thus, we shall all indeed rise again may be taken to refer to mankind as a whole, without including the few that will be alive at the end (cf. Titus 1:12, 13; Heb 9:27). In like manner, the words, we shall not all be changed can mean that all the dead shall not be glorified.

It is objected against the above interpretation (a) that verse 22 of this chapter, Rom 5:12, and Heb 9:27 seem to say that all men must die; (b) that St. Paul seemed to expect to be still alive when Christ would come. Answer: (a) Even though all men do not actually die, still there is in them all the liability to death, but the penalty can be taken away by God (St. Thomas, Summa, 1a 2ae, qu. 81, a. 3, ad 3). (b) St. Paul did not really believe or mean to teach that the end of the world was at hand in his time. Doubtless he had no revelation on this subject. If here he associates himself with those who are to be alive at the last day, he elsewhere (1 Cor 6:14; 2 Cor 4:14) speaks of being among those who are to be raised up from the dead at that time. Hence he seems to have been uncertain about the time of the Lord’s coming.

 

My Notes on 1 Thessalonians 4:13-18 for the Memorial of the Martyrdom of St John the Baptist

1Th 4:13  But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, who have no hope.
1Th 4:14  For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him.
1Th 4:15  For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep.
1Th 4:16  For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;
1Th 4:17  then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
1Th 4:18  Wherefore comfort one another with these words.

(vs 13) But we would not have you ignorant, brothers, concerning those who fall asleep, that you not grieve like the others who have no hope. Apparently Paul had given them instructions concerning the second coming and the resurrection of the dead but they were in confusion on a certain point: will the dead (Those who fell asleep) not see the glory of the coming of the Lord?  Paul will emphatically assert that they will (vs 15), and that it is a matter of faith (vs 14: Since we believe that Jesus died and rose…).  The living will not precede the dead in returning to the Lord, rather, the dead will precede the living in this matter; Paul is emphatic on  this point (vs. 15 shall not precede those who have fallen asleep. The “shall not” is a double negative in Greek, giving emphasis).

The apocalyptic imagery of verses 16-17 is often interpreted quite literally, but it should be noted that what Paul is here describing is basically the visit of a king to a city.  Josephus give the following description of the Emperor Titus’s entry into Antioch (boldface type represents parallels with 1 Thessalonians 4:16-17):

“When the people of Antioch learned that Titus was coming to the city, their joy was such that they could not rest within the city walls until he came.  Instead they went out to meet him, going a distance of more than thirty stadia.  Not only the men went, but a multitude of women also, with the children, and when they saw Titus coming ,they stood on either side of the road saluting him with their hands raised.  They brought him to the city with acclamations of all sorts, and while they applauded him, they did not cease to ask that the Jews be expelled from the city.”  (Quoted in SEVEN PAULINE LETTERS by Peter  F. Ellis).

For more on the over-literal interpretation of this passage see HERE.

In 4:13-18 St Paul dealt with the status of the faithful departed at the coming of our Lord. In 5:1-11 he deals with the suddenness of that coming.

Saturday, August 27: My Notes on Today’s First Reading (1 Thess 4:9-11)

1 Thess 4:9  But concerning love of the brothers you have no need that one write to you, for you yourselves are taught by God to love one another 

This recalls 1 Thess 3:12.  Paul probably has in mind here the prophecy of Jeremiah 31:34.  The Gospel of God delivered by the missionaries remains at work among them (1 Thess 2:13) and manifests itself in love.

1 Thess 4:10 for indeed you do it towards all the brothers that are in all Macedonia.  But we exhort you, brothers, that you abound more and more. 

In 1 Thess 1:7 Paul had noted that the Thessalonians had become a model for believers throughout Macedonia, here we see that it manifested itself in love.  Once again Paul uses the words exhort and abound  as he had in 4:1 (and see 3:12).  The necessity for sanctification and love in virtue of the Lord’s second coming cannot be over emphasized.   The Lord’s return and its implications will be the subject of the second section of part 3 (see 1 Thess 4:13-5:11 and note especially the moral imperatives of 5:5-8, along with the focus on faith, hope, and love).

1 Thess 4:11-12  And that you aspire to be quiet, and tend to you own business, and to labor with your own hands as we instructed you.  That you may walk (i.e., act) in a becoming way towards outsiders, being dependent on no one. 

The appeal to previous instruction is essentially an appeal to the traditions they had already received concerning the subjects of this verse.  In their behavior they are to avoid instigating troubles among themselves and outsiders.    Many scholars believe that what Paul  has in mind here  is the fact that some of the Thessalonians had given up working in order to  better prepare themselves for the coming of the Lord.   By doing this they were becoming a burden on others.  By not working to earn their daily bread they were becoming dependent upon the charity of their fellow Christians and friends and relatives who were not members of the Church.  They were also becoming busy bodies.  Paul will have to deal with these issues again in 2 Thess 3:6-16.  In 1 Thess 2:9 Paul explicitly mentions how the missionaries had labored among them so as not to be a burden.  This example was not doubt intended as part of the instructions they had received.