1 Thessalonians 5:12–22

5:12–13 Paul first directs believers to respect church leadership. From this letter alone, it is difficult to identify what leadership positions (both formal and informal) existed in the Thessalonian church, and we do not know precisely how much time Paul had in Thessalonica to institute a leadership structure. In other communities, Paul regularly established two formal leadership roles—elders/overseers and deacons (e.g., Phil. 1:1; 1 Tim. 3:1–13; 5:17–20; Titus 1:5–9; also Acts 14:23; 20:17, 28). Yet Paul also informally included other coworkers in Christ among his esteemed fellow workers (e.g., Rom. 16:1–16; Phil. 4:2–3).

Paul depicts these leaders’ roles in terms of three responsibilities (all three are participles in Greek, connected by a single definite article): they “labor,” “are over you,” and “admonish.” Paul himself had labored diligently in his ministry prior to leaving Thessalonica (1 Thess. 2:9; 3:5), and he often referred to the ministerial labor of his fellow workers (Rom. 16:6, 12; 1 Cor. 16:16; Phil. 2:25; 4:3; 1 Tim. 5:17). In the second responsibility (“over you”), Paul employs a term (Gk. proistēmi) that he uses elsewhere for leaders directing the churches (Rom. 12:8; 1 Tim. 5:17). When Paul coaches Timothy concerning the selection of church leaders, he engages this term for how someone “manages” his household, arguing that the managing of the church is analogous to the managing of a Roman household (1 Tim. 3:4–5, 12). This term (proistēmi) can also have connotations of “help” and “devotion” (Titus 3:8, 14). We may thus infer that these leaders have been called to manage the church with the same care they give to their own families. The third responsibility (“admonish you”) refers especially to the leaders’ role in providing instruction to the church (1 Thess. 5:14; also Rom. 15:14; 1 Cor. 4:14; Col. 3:16). In sum, these leaders work diligently at managing and instructing the church.

In response to these leaders, Paul instructs the congregation to “respect” and “esteem” them “very highly.” Such esteem ought to flow from a love for these leaders and a recognition of the labors they perform (note Paul’s exact words: “Esteem them very highly in love because of their work”). Paul knows well that churches can fight and divide when people undermine the leadership of others (e.g., 1 Cor. 1:10–13), so in other epistles Paul similarly emphasizes the importance of believers honoring their leaders (e.g., 1 Cor. 16:16, 18; Phil. 2:29–30; 1 Tim. 5:17; cf. Heb. 13:17; 1 Pet. 5:5).

The final admonition in 5:13 states, “Be at peace among yourselves.” Similar words were also spoken by our Lord (Mark 9:50), and Paul will elsewhere emphasize the importance of churches dwelling together peacefully (Rom. 12:18; 14:9; 2 Cor. 13:11). In 1 Thessalonians, this admonition appears to be connected with the preceding discussion of attitudes toward leaders—both thematically and by how the discourse shifts substantially after this admonition (i.e., with “we urge you” in 5:14). As Paul says elsewhere, church harmony results from mutual humility combined with a unified focus on Christ (cf. Phil. 2:1–11; 4:2–3).

5:14 Paul now shifts to discussing how the church ought to respond to its more troubled members. Paul wisely divides these troubled personalities into three categories.

Those who are “idle” and refuse to work need to be instructed firmly to labor diligently (1 Thess. 4:11–12). In a subsequent letter, Paul provides more detailed instructions on dealing with those who refuse to work (2 Thess. 3:6–12). For a discussion of the word “idle,” see comment on 2 Thessalonians 3:6.

Those who are “fainthearted” should be “encouraged.” The Greek word for “fainthearted” (oligopsychos) implies someone of lowly spirit who is discouraged or grieved (cf. LXX Prov. 18:14; Isa. 35:4; 54:6; 57:15). And the term for “encourage” (paramytheomai) bears a stronger correlation to “consolation” than do some of Paul’s other words for encouragement. Those who are discouraged should be consoled.

Those who are “weak” need someone to help them. “Weakness” can appear in various contexts in Paul: concerning those of weak conscience (e.g., Rom. 15:1; 1 Cor. 8:7–13), those who are ill (1 Cor. 11:30), or those who are without honor or are deemed weak in other ways by their culture (1 Cor. 1:26–29; 4:10; 9:22). It is difficult to decide on which of these meanings of “weak” best applies in this verse, but perhaps Paul is thinking of a whole range of ways in which someone can be in need both physically and spiritually.

In a summative way, Paul exhorts the church to “be patient with them all.” This certainly encourages patience with those who are troubled in the congregation (whether lazy, fainthearted, or weak), but it likely also commends patience more broadly with everyone in the church. For Paul, patience is a Christian virtue, associated with love (1 Cor. 13:4; cf. also 2 Cor. 6:6), and is to be practiced regularly among church members (Eph. 4:1–3; Col. 3:12–15). Ultimately, the Spirit produces patience in the life of the believer (Gal. 5:22–23). Patience brings church unity, promotes love for one another, and follows the model of longsuffering that God himself constantly exhibits. Since God has been patient with us, we should be patient with one another.

5:15 In line with the preceding call to patience (5:14), Paul directs these believers to break the cycle of retribution and revenge so common in society. When they receive harm and “evil” from another, they are not to “repay” the offense. Similar instructions are found elsewhere in Paul (Rom. 12:14, 17; 1 Cor. 4:12) and Peter (1 Pet. 2:23; 3:9).

In contrast to any actions of retribution, the Christian should always pursue the good of those in the Christian communion and beyond. We should seek their welfare (cf. Gal. 6:10).

5:16–18 This block of verses supplies directives concerning prayer. Paul himself modeled this kind of prayer to the churches—rejoicing in all circumstances (Phil. 1:4, 18; 2:17), praying without ceasing (cf. comments on 1 Thess. 1:2–3; 3:9–10; also Rom. 1:9; 2 Thess. 1:11; 2 Tim. 1:3), and giving thanks on every occasion, especially when he prayed for the churches (1 Thess. 1:2; 2:13; also 1 Cor. 1:4; Eph. 1:16; Phil. 1:3; Col. 1:3; 2 Thess. 1:3; 2:13; Philem. 4).

Elsewhere Paul commends Christians always to rejoice in the Lord (Phil. 4:4; cf. 2 Cor. 13:11; Phil. 3:1) and to “rejoice in hope” (Rom. 12:12). Paul often rejoices even amid suffering, sorrow, and persecution (e.g., 2 Cor. 6:10; 7:4; Col. 1:24). Paul joyfully looks for ways in which God is at work around him, especially in the churches. Moreover, by “rejoicing in the Lord,” Paul indicates that the benefits of salvation and relationship to the Lord Jesus always provide him opportunity for joy, even in the most challenging of circumstances. It is God who fills the believer with joy (Rom. 15:13; Gal. 5:22–23).

Constancy in prayer follows a common Pauline refrain (Rom. 12:12; Eph. 6:18; Col. 4:2). Paul also repeatedly encourages continual thankfulness to God (Eph. 5:20; Col. 1:11–12; 3:17). As noted in the remarks on 1 Thessalonians 1:2–3, this need not imply that every waking moment is spent in prayer and thankfulness; rather, prayer is a reflexive habit that believers engage in regularly throughout the day. Such moments of prayer also call for expressions of thanksgiving to the Lord for his many good gifts and his saving work in our midst. As with Paul’s directive to “rejoice always,” believers should find ways to be thankful in the circumstances before us, knowing that even suffering is light and momentary (2 Cor. 1:3–7; 4:16–18) and that final deliverance and eternal good await us at the Lord’s return.

Paul assures us that this approach to prayer (1 Thess. 5:16–18) is according to “the will of God in Christ Jesus” (v. 18). Often people seek after knowledge of God’s will, and here there is an explicit statement about what the Lord’s will entails (cf. comment on 1 Thess. 4:3; cf. Rom. 12:2; Eph. 6:6; Col. 4:12).

5:19 In verses 19–22, Paul directs believers not to “quench the Spirit.” The verb translated “quench” here typically refers to the putting out of a fire (Eph. 6:16). The metaphor is appropriate, for the Spirit can be compared to a fire (Matt. 3:11; Luke 3:16; esp. at Pentecost, Acts 2:2–4). However, Paul certainly does not imply that the third person of the Trinity can be extinguished. Rather, the point is that the work of the Spirit in the life of the believer and in the church may be smothered and quenched. This is similar to “grieving” or “resisting” the Holy Spirit (Eph. 4:30–32; Acts 7:51; cf. Isa. 63:10; Ps. 78:40). To borrow Paul’s language from other epistles, rather than fighting against the Spirit’s work, believers and churches ought to “walk by the Spirit” (cf. Rom. 8:4; Gal. 5:16–18, 25–26) and “be filled with the Spirit” (Eph. 5:18), thus continuously exhibiting the “fruit of the Spirit” (Gal. 5:22–23).

Given that the next two verses refer to prophecy, in which the Spirit works as an active agent, it seems that in 1 Thessalonians 5:20–21 Paul presents representative ways of quenching the Spirit. This likely continues into verse 22, since embracing evil involves fighting against the Spirit’s work (Gal. 5:16–26). Thus 1 Thessalonians 5:20–22 help us understand further what it means to quench the Spirit.

5:20–21 According to Paul, the primary purpose of prophecy in the church is to encourage believers (esp. 1 Cor. 14:1–5, 22–25, 29–40; also Rom. 12:6; 1 Cor. 11:4–5; 12:10, 28–29; 13:2, 8–9; 1 Tim. 1:18; 4:14). Paul lists NT-era prophets alongside the apostles (and others) as foundational to the building up of the early church (Eph. 2:20; 3:5; 4:11; cf. Luke 11:49), although elsewhere he alludes to the primacy of the apostolic teaching over church prophets (1 Cor. 12:28; 14:37–38; 2 Thess. 2:2). Some NT-era prophets and/or prophetic moments are mentioned in the book of Acts (Acts 11:27–30; 15:32; 19:6; 21:9–14). Notably, Paul and Barnabas are named among the “prophets and teachers” at Antioch (Acts 13:1–3). Throughout these instances, it was assumed that the Spirit still employed prophetic words for the edification of the church. Thus Paul instructs these first-century believers, “Do not despise prophecies” (1 Thess. 5:20). Similarly, he encourages the Corinthians to desire earnestly to prophesy (1 Cor. 14:39).

Paul also affirms, however, that any such prophecy must be tested (1 Thess. 5:21). Elsewhere he advocates testing and discernment (Gk. dokimazō) in the Christian life as a means of proving the genuineness of instruction or conduct (e.g., Rom. 12:2; 1 Cor. 11:28; 2 Cor. 8:8, 20; 13:5; Gal. 6:4; Eph. 5:10; Phil. 1:10); indeed, Paul and his message have been tested by God himself (1 Thess. 2:4). Tests for prophets were similarly important in the OT (Deut. 18:20–22). Testing undoubtedly included submitting the prophetic words to the authority of the OT Scriptures and the NT apostolic witness, evaluating prophetic utterances based on known revelation and consistency with the theology and ethics Jesus handed down through the apostles. Only that which was “good” was to be retained earnestly (on “hold fast,” see 1 Cor. 11:2; 15:2; cf. Luke 8:15; Heb. 3:6, 14; 10:23). There was always a danger that false prophets would arise (e.g., Matt. 24:24; 1 John 4:1; 2 Pet. 2:1), so such testing was necessary to prevent destructive beliefs and practices from being introduced (cf. Matt. 7:15–20; 1 Cor. 12:1–3, 10; 1 John 4:1–3; Rev. 2:2). Many commentators would see Paul’s words here as focusing primarily on avoiding such false prophets and heretics, yet Paul also appears concerned that believers may speak errant words (1 Cor. 14:29) or that the import of their prophetic statements may be misapplied (cf. Acts 21:11–15). Paul believes such prophetic moments are subsidiary to, and must be tested by, the OT prophets and NT apostolic witness.

Theologians continue to debate the cessationist position, that prophecy ceased after the close of the NT canon. In theological traditions where continuing prophecy is pursued, it must be with the appropriate instruction that such prophecies should be tested, that they should be viewed as limited in scope, and that they should not serve the revelatory and normative function of Scripture. Yet we must also be careful to allow the Spirit’s voice to be heard.

5:22 Paul closes these verses on “quenching the Spirit” with the command, “Abstain from every form of evil.” This coheres with Paul’s decree in Galatians not to gratify the desires of the flesh, which are at odds with the good fruit the Spirit grants those who walk by the Spirit (Gal. 5:16–26). The fundamental means of quenching the Spirit is to engage in wicked thoughts, words, and actions. In contrast, the central trait of persons and churches led by the Spirit is that they overflow with the fruit of “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22–23).

The general aphorism of 1 Thessalonians 5:22 provides a fitting conclusion to the immediate series of church admonitions (5:12–22) as well as an appropriate end to the broader Pauline instruction of 4:1–5:22. Such abstinence from evil is not truly possible without the Spirit’s working in the hearts of believers, who by God’s grace have found their salvation and only hope in Jesus Christ.