I Thessalonians 5 · The Lantern

But of the times and the seasons, brothers, you have no need that I write to you.

For when they shall say, `Peace, 'and `All things are safe, 'then sudden destruction shall come upon them." Again, in the second epistle he addresses them with even greater earnestness: "Now I beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, nor be troubled, either by spirit, or by word,"…

It is superfluous and useless to know "the times and the seasons" of the end (Acts 1:7). Even to the apostles the Lord did not reveal this, when they, having approached, asked Him. But Paul, from the "unspeakable words" (2 Cor. 12:4), could perhaps have known about this as well.

In what he had written before, Paul corrected them in matters which needed to be improved upon, and now he begins to instruct them concerning the future. He first gives them a warning and then provides a prayer with the words, may the God of peace himself sanctify you wholly. These two things are indeed necessary for us.

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

For as it was in the days of Noah, so shall also the coming of the Son of man be. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until Noah entered into the ark, and they knew not until the flood came and took them all away, so shall also the coming of the Son of man be.

So what is this day which the Lord has made? Live good lives, and you will be this day yourselves. The apostle, you see, was not talking about the day which begins with sunrise and ends with sunset, when he said, "Let us walk honorably, as in the day"; where he also said, "For those who get drunk are drunk at night." Nobody sees people getting drunk at the midday meal; but when…

In fact, all days depend on the Lord: "By thy appointment they stand this day" (Ps. 119:91). But this day especially belongs to the Lord, because His will is fulfilled in everyone: it is accomplished in the good people who are led to salvation as an end foreknown by God: "Who desires all men to be saved and to come to the knowledge of the truth" (1 Tim.

For when they shall say, Peace and safety; then sudden destruction comes upon them, as labor pains upon a pregnant woman; and they shall not escape.

These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets.

Since those who were insulting the Thessalonians were leading a life of pleasures, the apostle now comforts the believers, saying: do not think that they will escape punishment. Destruction will come upon them too, unexpected destruction, heavy and containing within it much grief, like the pangs of a woman in labor.

Then when he says: When people say "There is peace and security," he explains the things he had mentioned. First he refers to the evil people; secondly, to the good people (5:4). In regard to the first division he does two things. He first describes the false confidence of the evil people and secondly he refers to the danger of a delay.

But you, brothers, are not in darkness, that that day should overtake you as a thief.

Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light.

Now if the good God sees that a man's heart has not inclined to any of these things as David said, indicating the same, "You have tested my heart, You have visited it in the night, You have tried me by fire, and unrighteousness was not found in me," then God will help him and deliver him. Why does he say "in the night" and not "in the day"?

Then Paul says, but you are not in darkness, brethren, and explains what he had mentioned in regard to the good people; and he does this by making two points: first, he excludes the good people from the company of the evil people and secondly, he provides a reason for this (5:5).

You are all the children of light, and the children of the day: we are not of the night, nor of darkness.

"Let us not then sleep, as do others, but let us watch," says the Scripture, "and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night," that is, in the darkness of ignorance. "But let us who are of the day be sober.

"For ye are all sons of light, and sons of the day." And how is it possible to be "sons of the day"? Just as it is said, "sons of destruction" and "sons of hell." Wherefore Christ also said to the Pharisees, "Woe unto you-for ye compass sea and land to make one proselyte, and when he is become so, ye make him a son of hell." (Matt. xxiii.

And the reason for this is given at the words: for you are all sons of light. He also makes the point that they are the sons of the light and of the day. According to the Scriptures, someone is said to be the son of something because he abounds in that thing. "My beloved had a vineyard on a very fertile hill" (Is. 5:1), that is, it was land which was very rich.

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

Wherefore also the Lord enjoins "to watch," so that our soul may never be perturbed with passion, even in dreams; but also to keep the life of the night pure and stainless, as if spent in the day. For assimilation to God, as far as we can, is preserving the mind in its relation to the same things...

Wherefore, let us honor this sacred day, the day on which the author of our salvation appeared. Whom the wise men revered as an infant in his crib, let us worship as all-powerful in heaven. Just as they offered to the Lord mystical kinds of gifts from their treasures, let us bring forth from our hearts things that are worthy of God.

Then when he says: so then, let us not sleep, he shows them how they should prepare themselves for that coming. First, they should prepare themselves for it by keeping away from anything evil; secondly, they should prepare themselves by regularly doing something virtuous (5:8). In making the first point he does two things.

For they that sleep sleep in the night; and they that are drunken are drunken in the night.

But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation.

But if we must also examine the statement, "And it was night," so that it has not been interjected to no purpose by the Evangelist, we must say that the perceptible night at that time was symbolic, an image of the night that was in Judas's soul when Satan, the darkness that lies over the abyss, entered him.

It is not enough to be watchful and sober; one must also be armed. For he who is alert and sober but does not have weapons can be immediately overcome by robbers.

But, since we belong to the day, that is, belong to the daytime of honesty and faith, let us be sober. "Let us conduct ourselves becomingly as in the day" (Rom. 13:13). Then when Paul says: Let us put on the breastplate of faith, he shows how they should prepare themselves through good actions.

For God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

"For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us." Thus God has not inclined to this, that He might destroy us, but that He might save us. And whence is it manifest that this is His will? He has given His own Son for us.

Therefore, he says, one must acquire this armor, because God has not appointed us to wrath, that is, He has not destined us to bear His wrath, but rather to acquire us for Himself and save us, having given His Son to death for us. So then, we ought to expect everything beneficial and great amid dangers.

Then when he says, for God has not destined us for wrath, he shows the manner in which God works in us; this is first shown to be out of divine preordination and then as derived from the grace of Christ. Finally, Paul treats the manner in which salvation is to be achieved.

Who died for us, that, whether we wake or sleep, we should live together with him.

Therefore encourage one another and build one another up, even as also you do.

You see, I wish and pray that you would all hold fast to right order as teachers, that you would not simply be listeners to what is said by us but also transmit it to others, casting your net for those still in error so as to bring them to the way of truth—as Paul says, "Edify one another," and "With fear and trembling work out your own salvation." In this way we will have the…

You see? So why do you make excuses, saying "I am not a teacher"? "Exhort one another," he says, since teachers do not have the ability to teach everyone.

Then when he says, therefore encourage one another, he teaches us how we should behave toward special classes of people. And in this regard he makes three points; first, he shows how they should behave towards their equals; secondly, how they should be subject to their bishop (5:12). And finally, he shows how the bishops should behave toward their flock (5:14).

And we beg you, brothers, to know them which labor among you, and are over you in the Lord, and admonish you;

Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good.

Since he said: "exhort one another," then, lest they conclude that he himself elevates them to the dignity of teachers, and lest they rise up against their teachers, he says: even if I have entrusted to you the edification of one another, I still urge you to treat them with honor.

Those who are subject to bishops owe them, first, the acknowledgement of blessings; secondly, charity; and thirdly, peace. Respect those who labor among you, that is, acknowledge their work: "Remember your leaders, those who spoke to you the word of God" (Heb. 13:7).

And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and be at peace among yourselves, that I also may stand joyful before your Father, and give an account of you all to the Lord.

He did not simply say "love," but "exceedingly," as children love parents. For whoever loves Christ will also love His servant, whatever kind he may be, because through him he was deemed worthy of the dread Mysteries. If you have taken an honorable wife, do you not respect and love the one who brought her to you?

Furthermore, you owe them charity; hence, esteem them very highly in love, that is, before others. Finally, because of their work, be at peace with them. Yet some act against this. "They hate him who reproves in the gate, and they abhor him who speaks the truth" (Am. 5:10). "One who rejoices in wickedness will be condemned" (Sir. 19:5).

Now we exhort you, brothers, admonish the idle, encourage the fainthearted, support the weak, be patient with everyone.

Where, then, do you show that they renewed the command to flee from city to city? In fact, it was utterly impossible that they should have laid down anything so utterly opposed to their own examples as a command to flee, while it was just from bonds, or the islands in which, for confessing, not fleeing from the Christian name, they were confined, they wrote their letters to the…

Let us then bravely bear the ills that befall us. It is in war that heroes are discerned; in conflicts that athletes are crowned; in the surge of the sea that the art of the helmsman is shown; in the fire that the gold is tried.

Earlier he showed them how they ought to remain subject to their bishops. Here he makes the same point from another point of view. And concerning this he does two things. He first teaches how bishops should act toward their priests, and secondly he teaches them in general how they ought to behave towards everyone (5:15).

See that none repay evil for evil to any man; but always seek to do good, both among yourselves, and to all people.

"See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all." If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil. Such an one, you say, is a bad man, and has aggrieved me, and done me much injury.

A brother asked Poemen about the words, 'Do not render evil for evil' (1 Thess. 5:15). He said to him, 'The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil.

Then, when Paul says: see that none of you repays evil for evil, he shows them in general how they ought to behave towards everyone. And concerning this, he does two things: first, he shows how everyone should behave in certain matters; secondly, he shows how they should behave in all things (5:21).

Rejoice always.

So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.

Those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them, and in its blessings they fare luxuriously and revel in continual joy, over which sorrow ruleth not, because at all times they rejoice in the gladness which is born of them, even as Paul also said, "Rejoice at all times," and in another place he also said, "…

Then when Paul says: rejoice always, he shows how they ought to behave towards God; and he mentions three things. First, to rejoice in Him; and so Paul says, rejoice always, that is, in God; for whatever evil might occur, it is incomparable to the goodness which is God. Hence, no evil ought to interrupt it, and so Paul insists: rejoice always.

Pray without ceasing.

Having obtained good proof that thy mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy [to behold] thy blameless face, which may I ever enjoy in God! I entreat thee, by the grace with which thou art clothed, to press forward in thy course, and to exhort all that they may be saved.

And who observed and noticed the cause of his groaning? "All my desire is before Thee." For it is not before men who cannot see the heart, but it is before Thee that all my desire is open!

Secondly, to pray for the blessings they want to receive. Paul urges, pray constantly. "They ought always to pray and not lose heart" (Lk. 18:1). How is this possible? It may happen in three ways. First, that person who does not neglect the appointed hours for prayer, prays always. "You shall eat at my table always" (2 Sam. 9:7).

In everything give thanks: for this is the will of God in Christ Jesus concerning you.

If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks.

Most opportunely have we all this day sung together, "Blessed be the Lord God of Israel, who only doeth wondrous things." For marvellous, and beyond all expectation, are the things which have happened.

The third thing he mentions is to offer thanks for those blessings already received, hence Paul says: in all circumstances, that is, in good times and in bad times, give thanks. "We know that in everything God works for good with those who love him" (Rom. 8:28). "Abounding in thanksgiving" (Col. 2:7). "With thanksgiving" (Phil. 4:6).

Do not quench the Spirit.

Now, from whom shall I expect (the fulfil-merit of) all this, except from Him whom I have heard give the promise thereof? What "spirit" does he forbid us to "quench," and what "prophesyings" to "despise? " Not the Creator's spirit, nor the Creator's prophesyings, Marcion of course replies.

Learn from the apostle that we are the ones who grieve the Spirit, extinguishing him in our hearts. He says, "Do not quench the Spirit, do not despise prophecy"; and again, "Do not grieve the Holy Spirit, in whom you have been sealed for the day of redemption." We introduce these testimonies not as if to suggest that every man who has been baptized and obtained grace is hencefo…

Then when he says, do not quench the Spirit, he shows them how they are to regard the gifts of God. First, Paul shows that they must not curtail them; secondly, that they must not have a disdain for the gifts of God (5:20). The Holy Spirit is a divine, incorruptible and eternal person; and so He cannot be extinguished in His own substance.

Do not despise prophecies.

Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges on the doubters. Woe to those who hear these words, and despise them: better were it for them not to have been born.

For he has already quenched and despised the thing which he destroys, and is unable to forbid what he has despised. It is then incumbent on Marcion now to display in his church that spirit of his god which must not be quenched, and the prophesyings which must not be despised.

Do not despise prophesying. For some among these people were gifted with prophecies but were considered insane by them. "Earnestly desire the spiritual gifts, especially that you may prophesy" (1 Cor. 14:1). Or else prophesying may be understood as divine doctrine; for those who explain divine doctrine are called prophets.

Test everything; hold fast that which is good.

"For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself.

I indeed gave attention to reading the books and carefully studying the traditions of heretics, to the extent indeed of corrupting my soul with their execrable opinions; yet receiving from them this advantage, that I could refute them in my own mind, and detested them more heartily than ever.

Then he says, but test everything, he shows how they ought to behave towards everything; and one piece of advice is that they should make use of discretion in all matters. "Your spiritual worship" (Rom. 12:1). In this matter there should be a careful examination, the election of the good, and the rejection of the evil.

Abstain from every form of evil.

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others?

Not only from this or that, but simply from everything: both from false prophets and from sin.

In regard to the third point, Paul says of evil: abstain from every form of evil. "He knows how to refuse the evil and choose the good" (Is. 7:15). And he says, every form because we are obliged to avoid even those actions which only have the appearance of evil, that is, which we cannot perform in the sight of men without causing scandal.

And the very God of peace sanctify you completely; and I pray God your whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ.

Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God.

This, therefore, is perfection in the Christian life in my judgment, namely, the participation of one's soul and speech and activities in all of the names by which Christ is signified, so that the perfect holiness, according to the eulogy of Paul, is taken upon oneself in "the whole body and soul and spirit," continuously safeguarded against being mixed with evil.

Then, when Paul says: may the God of peace himself sanctify you wholly, he interjects a prayer; and he does three things. First, he prays on their behalf; secondly, he indicates that his prayer will be heard; and finally he issues special admonitions. Paul says, I have given my advice; but remember that nothing will come of it unless God gives you grace.

Faithful is he that calls you, who also will do it.

"Faithful is He that calleth you, who will also do it." Observe his humility. For, because he had prayed, Think not, he says, that this happens from my prayers, but from the purpose, with which He called you. For if He called you to salvation, and He is true, He will certainly save you, in that He wills it.

Look, what humility! After he offered a prayer for them, he says: do not think that you will be saved by my prayers, but by the goodness of the God who called you. For if He called you to salvation, and He is faithful, that is, true, then He will certainly do according to His will and save you.

Then when Paul says: He who calls you is faithful, he expresses the hope that his prayer will be heard, as if saying: it will come about as I hope, for He who calls you will do it, that is, He will accomplish it. "The Lord is faithful in all his words" (Ps. 145:13). "And those whom he called he also justified" (Rom. 8:30).

Brothers, pray for us.

Greet all the brothers with a holy kiss.

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss?

Since he, being absent, could not greet them with a kiss from his own lips, he wishes to greet them through others, just as we also say: give so-and-so a kiss for me. And since there is also a treacherous kiss, like the kiss of Judas, he says: "with a holy kiss."

Greet all the brethren with a holy kiss, not a treacherous kiss as that of Judas (Matt. 26), nor a passionate kiss like that of the lustful woman in Proverbs (7:13).

I charge you by the Lord that this letter be read to all the holy brothers.

"I adjure you by the Lord that this Epistle be read unto all the holy brethren." And this command is rather from love, and not so much in the way of teaching; that with them also, he means, I may be conversing.

Not so much for the sake of instruction, as for the sake of conversing with them through the epistle: a proof of ardent love. And he adjures them so that if they do not respect him, then at least for the sake of the oath they would fulfill what had been commanded to them. So fearful were adjurations for the early Christians!

I adjure you by the Lord that this letter be read to all the brethren. Paul feared that those in charge of the assembly might suppress it because of some of the things contained in it. "The people curse him who holds back grain, but a blessing is on the head of him who sells it" (Prov. 11:26).

The grace of our Lord Jesus Christ be with you. Amen.

I Thessalonians5