JOHNSON UNIVERSITY

EXEGETICAL PAPER ON 1 THESSALONIANS 5:12-28

SUBMITTED TO DR. GREG LINTON

IN PARTIAL FULFILLMENT OF
BIBL 5230 INTRODUCTION TO NEW TESTAMENT RESEARCH

BY
DAVID BUCKHAM
MARCH 15, 2015

Church leadership is a crucial and critical role in the development

of both the church as a community and the individuals that make up
the body. Factors ranging from cultural norms to personal struggles
shape the way a leader ultimately guides the congregation God has led
him or her to. Some scholars suggest that the church at Thessalonica
had no official leadership. Fulfilling this role from afar, Paul leads and
pastors the church through his letters and messenger visits from
Timothy. To this point, Charles Wanamaker states: It cannot be
assumed that at this state in the Pauline mission organized offices
within the local church existed.1 The closing words of First
Thessalonians, addressing the congregation as a collective whole, offer
a set of admonitions and instructions to serve as a guide for life and
worship in what is seen as a very young church that may very well lack
official leadership.
Paul is the accepted author of First Thessalonians and most have
understood this letter as the oldest Pauline epistle. Following his typical
letter arrangement, Paul begins with an introduction, praise and
thanksgiving, the body of the letter, and finally a closing or
benediction. We must note however, Pauls absence of mentioning
specific individuals or even the titles of official leaders in the church at
Thessalonica. Pauls stay in Thessalonica was cut short (1 Thess 2:17),

Charles Wanamaker, The Epistles to the Thessalonians: A Commentary on the

Greek Text. (NIGTC; Grand Rapids: Eerdmans, 1990), 193.

2
and may have been as short as three weeks (Acts 17:2). The church at
Thessalonica appears, at the very least, only recently established. The
possibility exists that Paul did not

3
possess sufficient time to set up a proper leadership. With this
understanding, I will analyze his final thoughts and instructions to a
community of believers.
Verses 5:12-13: Attitude Toward Those Who Lead
Paul begins his closing by discussing the appropriate attitude the
church community needed to possess toward the leaders. As
mentioned above, much discussion centers on the potential leaders of
the Thessalonian church. Paul makes the issue not who they were but
what they did. I. Howard Marshall states: Those whose worth is to be
recognised [sic] are described in a series of three coordinated verbs:
those who labour [sic] among you and are over you in the Lord
and admonish you.2 While many would see it fair to assume Paul
has specific leaders in mind, maybe even himself and Timothy,
Abraham Malherbe flatly denies this possibility. Assumptions, however,
cannot be confused with solid evidence. Many scholars explicitly point
out that the use of the article (those) is an evidential indicator that all the
leaders Paul refers to belong to one group who perform the above duties as leaders.
As Paul explains their duties, he first mentions the verb (labor),
which occurs two other times in 1 Thessalonians. The first use (2:9) references Pauls
physical work among the Thessalonians while the second occurrence (3:5) refers to the
spiritual foundation Paul laid. Richard Ascough suggests: It is likely that the leaders at

I. Howard Marshall, 1 and 2 Thessalonians (NCBC; Grand Rapids: Eerdmans,

1983), 147.

4
Thessalonica continued with both . . . manual labor alongside community members and
the labor of community formation.3
The second activity found in the leaders at Thessalonica is that they
(have charge) of the community. Unfortunately, a broad term such as
, causes much confusion and discussion when trying to determine the
specific meaning. Marshall explains that some will understand it as an exercise of
authority and direction while others will see it as the showing of concern and care.
And some, Marshall says, will come to the conclusion that is
probably a combination of the two. Given the placement of in the
4

middle of these three activities, it would seem most logical that Paul intends the broader
definition that encompasses multiple meanings as opposed to an either/or understanding.
Admonition, the final activity associated with the leadership in Thessalonica,
requires a delicate approach. When using admonition, Malherbe reminds, Retaliation is
a major possibility faced by those who would reform others.5 Admonition sought to
correct an individual found in the wrong and not simply misinformed. Even ancient
Greek philosophers, like Socrates and Plutarch, would caution others when using
admonition. Specifically, Plutarch said: He who would admonish dexterously must not
immediately give a man over to the sting and anguish of his reprehensions, but endeavor
to skin over the sore with a more mild and diverting converse.6 Paul reminds the
3

Richard Ascough, The Thessalonian Christian Community as a Professional

Voluntary Association, JBL 119 (2000): 318.
4

Marshall, 1 and 2 Thessalonians, 148.

A. J. Malherbe, Pastoral Care in the Thessalonian Church, NTS 36 (1990):

Plutarch, Adul. amic. 37.

382.

5
Thessalonians of the requirements of a leader. Leaders often perform duties most would
rather avoid and as such, they deserve much respect.
After reminding the Thessalonians of the scope of a leaders work, Paul calls for
respect based on love because of the leaders work. Some leaders lose focus on the work
and take this text, twisting it to gain a type of personal worship or reverence toward them
because of their title and position as a leader. Gordon Fee states: The leaders are
protected from any form of peoples fawning over them by the modifier in love, which
eliminates the option of thinking more highly of their leaders than they Christianly ought
to.7 Some social groups see an individual promoted simply based on a previous position
held. Christianity operates not on title, even though titles exist, but rather on service and
function. F. F. Bruce points out that even the lowliest service carried with it the highest
honor (Mark [sic] 10:42-45 par.; Luke [sic] 22:24-27).8 True Christian service always
deserves respect shown in love.
Verses 5:14-15: Attitude within the Community
The first two verses of the closing focus on the reception of the leaders in the
community of faith while the next two verses focus more on the day to day actions of the
community as a body of believers.
While these verses contain six very short and memorable imperatives, they begin
with a translation difficulty. Most translations take , the first group addressed
here, and translate it as idlers. However, unruly seems a more appropriate
understanding. Remembering that Paul ended the previous section with a call for peace
7

Gordon Fee, First and Second Letters to the Thessalonians (NICNT; Grand
Rapids, Mich.: Eerdmans, 2009), 207.
8

F.F. Bruce, 1 and 2 Thessalonians (WBC; Waco, Tex.: Word Books, 1982), 119.

6
amongst the body, the translation picture fully develops as we look at in
context.
Jon Weatherly states: The cognate words and appear in 2
Thess 3:7 and 2 Thess 3:6, 11 respectively, where they clearly refer to those in the church
who did not support themselves This idleness should be understood as not so much
laziness but rebellious irresponsibility or willful idleness. 9 In contrast, James Everett
Frame suggests the leadership had dealt with a situation of financial need in a way that
caused friction in those now labeled as idlers. Frame explains: The fact Paul says not
but further suggests that the workers are in part to blame for
the situation, in that their admonitions to the idlers who had asked for aid had not been
altogether tactful.10 However, no internal evidence to supports Frames understanding of
the leaders lack of tact, although his construct of the situation of needing aid could have
merit.
Second, Paul addresses a contingent of the community that struggles with being
fainthearted. The word only appears in the NT only this one time and the
only other author who uses it outside of the NT is Eusebius of Caesarea. Most
translations suggest this word refers to some type of emotional state. However, the KJV
translates this as an intellectual state rendering the imperative as comfort the
feebleminded. Fee notes: It is doubtful whether even in 1611 the word feebleminded
pointed to people who had been so thoroughly overcome by present circumstances as to
9

Jon A Weatherly, 1 & 2 Thessalonians (The College Press NIV Commentary;

Joplin, Mo.: College Press, 1996), 182.
10

James Everett Frame, A Critical and Exegetical Commentary on the Epistles of

St. Paul to the Thessalonians (ICC; New York, N.Y..: C Scribners Sons, 1912), 195.

7
feel themselves unable (or unwilling) to continue (on in their service) within the
beleaguered Christian community.11 We understand the meaning as someone
despondent, worried, or sad. But what would they be fainthearted about? Wanamaker
suggests: Paul could have in mind those who were shaken by the persecutions
experienced by the community (cf. 2:14) or those who had doubts and anxiety regarding
various aspects of the parousia (cf. 4:13-5:10).12 Paul seems to use this term in the most
general of applications as believers everywhere will, from time to time, need
encouragement.
The weak create the third group Paul specifically gives instructions and
guidance in handling. Scholars bring even wider speculation as to who the weak were or
what made them weak. Suggestions range from those tempted sexually to those who had
recently converted from some form of paganism to specific physical weaknesses or
philosophical weakness. Fee comes to the conclusion of whoever they are, they need the
support, or help, of the rest of the believing community.13 Focusing on the weak draws
away from the overall message of Paul. Paul uses the imperative help and the focus
must be on the imperative. As in the last command, we find the weak, and they must be
helped. Marshall concludes: The verb must mean to support and strengthen, and it refers
in the most general way to providing support by standing along side the weak and helping
them to shoulder their burdens.14
11

Fee, The First and Second Letters to the Thessalonians, 210.

12

Wanamaker, The Epistles to the Thessalonians, 197.

13

Fee, The First and Second Letters to the Thessalonians, 211.

14

Marshall, The New Century Bible Commentary 1 and 2 Thessalonians, 152.

8
After Paul addresses these three groups, he offers a fourth imperative that applies
to everyone he has just mentioned. Because the leaders would, no doubt, deal with the
disruptive and unruly along with the fainthearted and weak, Paul wanted to encourage the
leaders to not give up on them. All believers should strive for patience but the leaders
must set the example in their life. The Greek fittingly implies being patient as long
suffering. When leaders seek a change from disorder to order, for instance, order may
come about slowly, even so, in the end the result was reached and patience achieved.
The final two imperatives in this section connect to one thought and seem to
reference the interactions with those outside the body of believers. Reminiscent of Christ,
Paul says to avoid evil and instead be found doing good. Specifically, Paul calls for an
end to retaliation with evil. Similarly, in Matt 5:38-42, Jesus had taught people
accustomed to an eye for an eye that they should not resist the evil doer. Instead of
retaliating with evil, the cultural norm of the day according to David May15, Paul calls for
retaliation with good. Wanamaker makes two claims that seem a proper reasoning for
Pauls teaching. First, Paul believed in and inculcated an unqualified selflessness on the
part of Christians.16 Second, the underlying motives probably reflect his [Pauls] desire
to foster solidarity in the community and to encourage the sort of behavior toward those
outside that might lead to their conversion and inclusion in it, even among those who had
been responsible for afflicting the community at an earlier stage.17 Without doubt, doing

15

David May, You Cannot Hide the Soul: 1 Thessalonians 5:12-22, RevExp 96
(1999): 277-85.
16

17

Ibid.

Wanamaker, The Epistles to the Thessalonians, 199.

9
good and avoiding evil would have been virtues needed both in the context of the
Christian community and the secular world.
Verses 5:16-18: Living Out Faith in Daily Life
The next three verses run a succession of staccato imperatives. These verses give
direction to the daily lifestyle of a Christian. According to Paul, to live in Gods will
requires these aspects of Christian living. Paul begins with rejoice always. The command
to rejoice should not be confused with fleeting happiness. Wanamaker further explains,
To rejoice always is to see the hand of God in whatever is happening and to remain
certain of Gods future salvation. Without such conviction joy would not be possible in
the face of affliction, suffering, and death.18 The joy a Christian demonstrates is not
without source or direction - the joy of the believer is found in Lord.
Paul then commands the church to pray continually. This verse has caused much
misunderstanding. The English poet Christopher Smart (1722-1777) is believed to have
gone insane and was institutionalized trying to follow this verse literally, according to
Frances Andersons biography. The misunderstanding of this verse comes from the
traditional translation of pray without ceasing, which Clay Smith challenges with a
more appropriate translation of persistently or constantly. Smith states: Paul was
instructing about a condition of the heart. To be in communion with God in prayer does
not necessitate that one be constantly uttering words. Rather, one's spirit must be directed
toward God, and one must see all things in relation to Him.19 Consistent prayer requires
constant realization of our dependence on God.
18

Ibid., 200.
19

Clay Smith, : Is Paul Serious?, Presb 22, no. 2

(1996): 113-120.

10
Paul then calls for the giving of thanks in all circumstances. This command posses
two areas of understanding and interpretation we must consider. First, note and
understand the modifier in. Paul called for giving thanks in all circumstances, not
for all circumstances. Situations would arise when the Thessalonian Christians would
not be thankful for a circumstance, such as a martyred leader or severe persecution, but
they could be thankful in the circumstance of a brother who has received his heavenly
reward or the strengthening unity of the church.
Once we have considered the modifier, we must then decide whether
is temporal (at all times) or expresses the circumstance (in every situation) in which
thanksgiving should be made to God.20 While both understandings have value the way
we read determines part of our theological understanding of how we respond
to the way God works in our lives. If one thanks God temporally, they will see God
constantly at work to bring about good as suggested by Rom 8:28. If one chooses to
thank God circumstantially, they will see God at work only in circumstances of life, be it
good or bad.
Paul does not merely tack the statement of this being Gods will onto the end of
his command to give thanks. The reader and hearer should understand Pauls connection
of thought to all three imperatives he has just delivered. Fee adds that Paul has already
in this letter combined prayer, joy and thanksgiving. He will do the same again in the
much later letter to Philippi (Phil 1:3-4), where he mentions joy and thanksgiving as
inherent to his praying and the latter in the context of a trying imprisonment.21 Paul not

20

21

Wanamaker, The Epistles to the Thessalonians, 200.

Fee, The First and Second Letters to the Thessalonians, 215.

11
only practices what he preaches, but he preaches what he practices thus setting the
example of how to live out faith on a daily basis.
On a final note in this section we should seek to understand Pauls use of the
phrase Gods will in Christ. Angus Paddison notes this: This is an intriguingly early
example of a strikingly high claim for the person of Jesus.22 By adding in Christ, Paul
emphasizes the role of Christ in the daily life of the Christian and thus reaffirms the deity
of Christ.
Verses 5:19-22: Living by the Spirit
Paul moves from general commands that govern the physical everyday life of the
church to commands that must also govern the spiritual life of the church. He does this
while maintaining his use of staccato imperatives. The reasons behind Pauls address
seem unclear. Some, like Walter Schmithals, suggest Paul addresses a specific problem
like early Gnosticism. Wanamaker sees Paul as simply encouraging spiritual activity for
a sign of the eschatological times in which the Thessalonians found themselves.23
Unique in this section of imperatives, Paul counters the two negative commands dont
do this - with three positive commands do this possibly to help with remembering
the commands or to act as a substitution of sinful habits.
This section begins with the command to not quench the Spirit. The Spirit
marks one as a Christian. Jesus used a play on words when he talked with Nicodemus
about the Spirit and wind in John 3. Paul uses a similar play on words here. The Spirit is
often represented by fire (as seen in Matt 3;11, Luke 12:49, Acts 2:3, and Rom 12:11) and
22

Angus Paddison, Theological Hermeneutics and 1 Thessalonians (New York:

Cambridge University Press, 2005), 151.
23

Wannamaker, The Epistles to the Thessalonians, 202.

12
Paul presents the fires nemesis in being quenched or extinguished. David May describes
the quenching the Spirit as negation of the good news of the resurrection of Christ and
the giving of the Spirit as a guarantee that the new age had begun.24 His conjecture
brings about a neglected aspect of quenching of the Spirit. We do not simply lose
Spiritual gifts but also the Spirit who marks and seals us as a Christian, thus negating the
very message of hope we possess.
Paul moves to specifically mention the gift of prophecy. An interesting note of
translation finds that most Bible translations use the word prophecies while the NRSV
looks at the words of the prophets. Wanamaker offers the explanation, The noun
may refer either specifically to the gift of prophecy or to the utterances of a
person prophesying.25 Given the absence of an article and is rendered in
the accusative plural form of the noun, Wanamaker concludes the latter and agrees with
the NRSV. If we consider the whole context of the Thessalonian situation, specifically the
potential lack of official leadership, Paul could again stress respect toward those who
serve over this community, which would include prophets.
The role of the prophet was not merely speaking about a future event, the prophet
revealed Gods Word to the people. Fee states the prophets words could include
revelation and announced judgment (usually) or salvation. Often the word spoken had a
futuristic element, so in that sense they also came to be seen as predictors but that was
only one element, and not necessarily the crucial one.26 Wanamaker presents a slightly
24

May, You Cannot Hide the Soul, 283.

25

Wanamaker, The Epistles to the Thessalonians, 202.

26

Fee, The First and Second Letters to the Thessalonians, 220.

13
different list for the prophets purposes, including edification, exhortation and
encouragement.27 Whatever the case, the prophets words would have held important
meaning to the young church.
With the Spirit available to all Christians, lies and misleadings about giftedness
had become a reality or at the very least a temptation. Paul offers the next command to
guard the church. He tells the church to test everything. Weatherly suggests
implies in particular a test to prove genuineness.28 We are presented with a
slight dilemma in that Paul doesnt explain the tests parameters. Wanamaker suggests the
criteria for the test would have included weighing the supposed Spirit-inspired words
and deeds against the doctrinal and ethical norms they had received from him.29
The church would test the prophets words with the prophets actions, some would
pass and some would fail so Paul offers the next two commands: Hold fast to what is
good and avoid what is evil.
Weatherly comments on the parallel fashion of these two commands, noting the
importance on the negative command. He writes, Paul adds the phrase every kind,
subtly suggesting the broad range of threats to the believers faith.30
Verses 5:23-24: A Closing Prayer
Pauls letters typically include a closing benediction. Fee calls the benediction a
twofold benedictory prayer that focuses on the importance of holy living as the
27

Wanamaker, The Epistles to the Thessalonians, 202.

28

Weatherly, 1 & 2 Thessalonians, 187.

29

Wanamaker, The Epistles to the Thessalonians, 203.

30

Weatherly, 1 & 2 Thessalonians, 188.

14
believers wait for Christs return and the reassurance that the One who called them
would do as Paul prayed.31 Pauls desire for a faithful church becomes very apparent
throughout his letter to the Thessalonians. While Paul closes with a standard benediction
he uses a very nonstandard tripartite view of man. Marshall suggests,
The easiest way of taking the verse is as a description of human nature as
consisting of three parts. Elsewhere, however, Paul seems to think of man as body
and soul or as body and spirit with no very clear differentiation between soul and
spirit. It may be possible to think of spirit as the highest aspect of human
personality, and soul as the centre [sic] of will and emotion.32
Nowhere else in the NT can we find this tripartite view of man. Bruce sharply
criticizes those who would build a tripartite doctrine on the simple juxtaposition of the
three nouns. He says, The three together give further emphasis to the completeness of
sanctification for which the writers pray.33 Other scholars, like Robert Jewett, teach that
Paul attempts to correct Gnostic understandings of man - that we have a pure spirit but a
corrupt body and soul. Wanamaker does counter Jewetts views with the fact there is no
evidence for a developed Gnostic anthropology this early. More significantly, if Paul had
faced the difficulty envisioned by Jewett, it seems doubtful that a wish-prayer was either
an appropriate or an adequate place to attempt to correct such a problem.34 The
placement of the three nouns as part of
the closing, the lack of evidence found elsewhere in the New Testament, and the

31

Fee, The First and Second Letters to the Thessalonians, 226.

32

Marshall, The New Century Bible Commentary 1 and 2 Thessalonians, 162.

33

Bruce, 1 and 2 Thessalonians, 130.

34

Wanamaker, The Epistles to the Thessalonians, 206.

15
apparent interchangeability of soul and spirit throughout the scriptures provide the most
compelling arguments against a tripartite view.
With the issue of the tripartite view of man placed aside there comes another issue
of the sustained or continued holiness Paul prays for. Paul has reminded the community
of believers over and over of their roles and responsibilities but in end of his prayer he
reminds them that it is God who sanctifies them and He is faithful at doing it. Thomas
Currie suggests the last question and answer of the Heidleberg Catechism as an excellent
commentary on this verse: Q. What is the meaning of the little word Amen? A: Amen
means: this shall truly and certainly be. For my prayer is much more certainly heard by
God than I am persuaded in my heart that I desire such things from him.35 God hears us
not because we are good or bad, but because He is God and He is faithful. Gods grace
and our sanctification never rely on our own merit, but by the very nature of God who has
called us.
Verses 5:25-28: A Farewell
Paul often calls for prayer on behalf of himself and his companions. Paul could
possibly show the type of community he would like the Thessalonians to reciprocate.36
His request for prayer may also indicate the struggles of his current situation in Corinth. 37
Paul and the Thessalonians have most certainly united in prayer and continue to serve as
an active part of each others ministry.

35

Thomas Currie, 1 Thessalonians 5:12-24. Int 60 no 4 (2006): 446-449.

36

Wanamaker, The Epistles to the Thessalonians, 207.

37

Fee, The First and Second Letters to the Thessalonians, 226.

16
Paul also calls for the church members to greet each other with a holy kiss. This
was a quite common among Greco-Roman culture. In fact, kisses indicate love, respect,
reconciliation, even the striking of a contract.38 Marshall suggests the holy kiss as part of
a greeting given during the Eucharist. Among friends, the kiss symbolizes unity. Noting
the make up of the church community in Thessalonica including both Jews and Gentiles.
For both parties to take part in a holy kiss would symbolize great unity among all the
believers. Further, Paul gives no indication that any would be left out of this aspect of
church life.
Having addressed this letter broadly from the start, Paul now closes with the same
stride. He commands the Thessalonians in the Lord to read this letter to everyone. The
possibility exists that Paul still must address those who have been a burden to the
leadership thus closing out the admonition letter with one final admonition. Wanamaker
says this is the only letter where Paul issues a charge like this. It is my understanding that
the lack of official leadership has forced Paul to be stern.39
Paul finally closes the letter with a bidding of grace. Fee notes the standard
closing of ancient letters included a bidding to be strong (the closing found in James
letter recorded Acts 15:29). Paul use of grace proves peculiar, given how grace depends
on someone else strength. Fee describes grace as the one word in Pauls vocabulary that
embraces all that God has done, and that he desires that God will do, for his Thessalonian
friends through Christ Jesus.40 Out of grace Pauls relationship with Christ began and
38

Wanamaker, The Epistles to the Thessalonians, 208.

39

Wanamaker, The Epistles to the Thessalonians, 208.

40

Fee, The First and Second Letters to the Thessalonians, 233.

17
through sustained grace his daily walk with Christ continues. Knowing the importance of
that grace, he bids it on to this young church.
Conclusion
After analyzing 1 Thessalonians 5:12-28 I have come to the conclusion that the
Thessalonians did not function with official leaders. Realizing this understanding affects
every aspect of 1 Thessalonians, I see a man who cares deeply about the church. As
opposed to official or ordained leadership, a core of volunteers that had possibly been in
some type of discipleship training when Paul was run off from Thessalonica, see to the
continuation of the daily affairs of the church community. I believe Paul felt compelled to
continue the work with them and guide them through this letter. Paul gives them several
pieces of practical advice to help them maintain a true Christian community in the face of
adversity. While this closing text, in particular, appears very simple in meaning, as many
of the verses are among the shortest in the entire Bible, they cover a broad range of scope
and application. Paul does not specifically acknowledge a problem, yet he sets a standard
for all who would lead a church by addressing, at the very least, potential issues and more
likely probable situations the church of Thessalonica faced. With so many preaching
points in this text, the hinge of the whole text opens and closes on what appears as the
final call to share this message with all. The message loses impact without sharing and
the church loses the blessing.

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