I Thessalonians 5:16-24 (NRSV)
I begin with a theological reflection on the text. The admonitions here can read to us like a healthy-minded way to live. If so, such qualities will take a lifetime to develop as we learn that in the circumstances of life it will be better to rejoice always, to pray without ceasing, and to give thinks. We can remain open to what God wants to teach us. We can learn anew what it means to belong totally to God. Such gnomic sayings are short, wise, pithy aphorisms. Such endings of letters were random notes, reminders, and encouragements. They were common in ancient letters. They are general exhortations that might be offered under almost any circumstance. They are the kinds of advice that Paul would have considered appropriate for anyone in almost any imaginable circumstance. An adverbial modifier accompanies each of these three imperatives, expressing the when and how, but even the latter having a temporal dimension. He reminds them, first, to be in a state of joy, happiness or well-being that reflects an attitude or state of mind that one can adopt continually. Such a positive state of mind internally will make it harder to adopt a negative posture in the circumstances we confront daily. Second, he reminds them to have a prayerful state of mind, an admonition that has had an enormous influence upon Christian spirituality, staying in touch with God regardless of the circumstances. Prayer is to become the underlying note and basis of all human activity. Therefore, it must become a theme of specific moments as well.[1] Third, Paul reminds them to remain thankful amid all circumstances. Such a thankful spirit is the general form of prayer. [2] Acceptance of the circumstances of life, which we will have many occasions to struggle, is a crucial step toward health of mind. Time is a healer of our wounds. It may well take some time to see the hand of God in and through everything.[3] If Paul is encouraging a grateful state of mind, then, regardless of circumstances, the underlying spirit we bring is one of gratitude, even if circumstances lead us to a different response. The contagious nature of a thankful attitude is one on which many authors comment today. Such an attitude can open our minds to see opportunities where others see only problems. To recognize that we have done what we could and leave the day behind is often the best advice. We may have committed an unbelievable blunder. Forgetting such matters quickly is wise. Tomorrow is a new day. We need to begin it well and with serenity. We need to begin the new day with high spirits and optimism, without the burden of the past. This day is what we have. This day is too dear, with its hope and invitations, to waste a moment on what happened yesterday.[4] He emphasizes that his admonitions are rooted in the will of God in Christ Jesus toward them. Paul continues with five imperatives. First, instead of quenching the Spirit, they are to let the Spirit fill and transform them. They are to have openness to the power of the Spirit of God. The Spirit will blow where it wills in its work of transformation. The Spirit “moves in mysterious ways,” which is to say that often we are not aware of how God is moving in a particular situation. Paul is referring to the gift of the Spirit and the discernment of its inspiration. One can inhibit the Spirit through either overly restrictive or overly receptive attitudes within the community. Second, the gift of prophets and their word to the congregation needs to be received with openness, even though, third, they must test everything, giving them responsibility to discern the movement of the Spirit and the words of the prophet. The admonition supports the notion of the priesthood of believers that arose out of the Reformation.[5] They are to hold fast to what is good, and refusing to be gullible, refrain from evil. The thought of the sum of human misery throughout the world at any given moment appalls any morally aware person. People spend their brief days on this earth in unprofitable ways. Verses 23-24 are. wish-prayer like 3:11-13. Paul ends with a prayer for their full sanctification, referring to the separation of the elect for the God who has elected them, who in doing so separate themselves from allegiance to other gods. [6] It suggests the separation of the chosen people of God from the world and for fellowship with God. It distinguishes the fellowship of the elect from the ways of the world.The difference of the way of life the early church had from its culture is what attracted people to it. The point is that fellowship with God has ramifications for the common life of believers that will find expression in the rules of a common life without raising the suspicion of a new legalism.[7] In praying for their preservation, Paul stresses that the God of peace may sanctify their spirit, soul, and body, the only reference to a tripartite division that touches upon the realm of philosophical anthropology. Paul is aware of the innermost depths of the human being that can be awake to the Spirit. In fact, spirit is the fundamental determination that makes humanity what it is.[8] The divine Spirit is the principle and power of life of the whole person. We can think of persons as ensouled bodies, and thus having an orientation toward the satisfaction of desire. If so, the human spirit becomes the working of the divine Spirit in humanity in such a way that humanity has an “eccentric” character. As individuals, in other words, we discover who we are by engaging our environment and especially engaging other human beings. Our orientation is toward the environment to find fulfillment.[9] When we confess Jesus as Christ, we are saying our life takes its meaning from him and becomes whole. As an isolated fragment, I am not whole, even if I long to be whole and have meaning. The present is the experience of unfilled destiny. We have not yet arrived at what we shall be. The present is broken and distorted. Death will always leave a question to human life.[10] Paul has already emphasized that the sanctification of which he writes is “entire,” but in referring to body, soul, and spirit, he is emphasizing the effects of sanctification. As conceived from every vantage point, God sanctifies the whole person. Such a focused Christian life involves trusting God to work through us. It requires leaning more on divine power than human power. If we give ourselves, we find our real self. If we lose our lives, we will save them. If we submit to the death of our ambitions and favorite wishes, we will find eternal life.[11] Thus, God watches over and guards by building up from within and protecting, actions that will extend from the present until the coming of Christ. There is plenty of faithful work to do between now and the eventual return of Christ, emphasizing that the one who called them is faithful and will sanctify them in this way. God is faithful to the divine purposes for which God had called them in the first place. God will constantly summon them to awaken again. [12] We must never lose sight of this striking notion of preservation to the final hope that still awaits Christians in the return of Christ. Our concern is with the continuity of Christian existence, a matter that has become even more pressing now that the last time has begun.[13] As C. S. Lewis put it, we have better things ahead of us than the things we leave behind.
I now share extended exegetical and homiletical reflections.
Today, we might think of these closing statements as simply a healthy-minded way to live. Yet, such qualities of life take time. We hate to wait for anything. The conveniences of the fax machine, microwave, federal express overnight delivery, express checkout lanes, testify to this reality. We are so busy that we think of any time spent waiting as hopelessly lost. Yet, every day is a place where we can experience and share the love and presence of God. While we complain about waiting, Jesus took the wanderings, homes, and parties as opportunities to share the love of God. Even in our circumstances, we can learn to rejoice always, to pray without ceasing, and to give thinks. We can remain open to what God wants to teach us. We can learn anew what it means to belong totally to God.
Paul offers disconnected admonitions. Bible scholars use the term “gnomic sayings” to refer to such short, wise, pithy aphorisms. Such endings of letters were random notes, reminders, and encouragements. They were common in ancient letters. An adverbial modifier accompanies each of these three imperatives, expressing the when and how, but even the latter having a temporal dimension.
First, they are to 16 Rejoice (χαίρετε) always. The meaning here involves “being in a state of” joy, happiness, or well-being. This might mean that instead of the temporal focus the adverbs suggest, Paul might close his letter encouraging specific attitudes or states of mind that one could adopt as continually, as over against only at specific occasions. To put it differently, when we are in a positive state of mind internally, we find it much harder to be negative toward others. Everyone bears scars of one kind or another. It is easy to look around and get the feeling that other people have it better in life than I do. You and I know that behind many a smiling face is a breaking heart. Yet, joy is only partially how we feel, but even more something that expresses the kind of person we choose to be. It means looking at the good things in our lives and celebrating them, rather than complaining about what we do not have. Second, they are to 17pray (προσεύχεσθε) without ceasing. This admonition has had an enormous influence upon Christian spirituality. It suggests a prayerful state of mind, one that remains in touch with God, regardless of circumstances. Prayer is to become the underlying note and basis of all human activity. Therefore, it must become a theme of specific moments as well.[14] It moves us toward the mind-set of God. Such communion with God keeps the focus outside of us so that we engage others with the kind of grace and love that Jesus taught and lived. Third, they are to 18give thanks (εὐχαριστεῖτε) in all circumstances, or even amid everything.[15] It may well be that thanksgiving is the general form of prayer.[16] Yet, no matter how we view the admonition, for some persons, it will always seem senseless. Some circumstances are quite easy and simple as they lead to thanksgiving. Some circumstances seem impossible as an occasion for offering thanks. Of course, we must not deny what we feel. If we are not thankful, it will do no good to pretend otherwise. Some people will want to spend some reflective moments to discern what their feelings are. Such acceptance can move us a long way toward health of mind. In some circumstances, and given our personal histories, we may need some patience with ourselves. Time is a healer of our wounds. It may well take some time to see the hand of God in and through everything.[17] If Paul is encouraging a grateful state of mind, then, regardless of circumstances, the underlying spirit we bring is one of gratitude, even if circumstances lead us to a different response. The contagious nature of a thankful attitude is one on which many authors comment today. Such an attitude can open our minds to see opportunities where others see only problems. To recognize that we have done what we could and leave the day behind is often the best advice. We may have committed an unbelievable blunder. Forgetting such matters quickly is wise. Tomorrow is a new day. We need to begin it well and with serenity. We need to begin the new day with high spirits and optimism, without the burden of the past. This day is what we have. This day is too dear, with its hope and invitations, to waste a moment on what happened yesterday.[18] Paul then says they are to do these things, for this is the will of God in Christ Jesus toward you.
Then, Paul continues with a list of five imperatives. First, 19 Do not quench the Spirit. Instead of quenching the Spirit, they let the Spirit fill them and transform them. They are to have openness to the power of the Spirit of God. The Spirit will blow where it wills in its work of transformation. The Spirit “moves in mysterious ways,” which is to say that often we are not aware of how God is moving in a particular situation. Paul is referring to the gift of the Spirit and the discernment of its inspiration. One can inhibit the Spirit through either overly restrictive or overly receptive attitudes within the community. He explains what he means by the imperatives that follow. Second, emphasizing the need for receptivity to the Spirit, 20 Do not despise the words of prophets. The gift of prophecy made an important contribution to the early church. Third, emphasizing rejection of gullibility in what they receive, 21 but test everything. Paul is empowering one’s own independent judgment in matters related to the Spirit. The admonition supports the notion of the priesthood of believers that arose out of the Reformation.[19] Fourth, emphasizing receptivity to the Spirit, they are to hold fast to what is good. Fifth, refusing gullibility again, they are to 22abstain from every form of evil. We do not know how bad we are until we try extremely hard to be good.[20] The thought of the sum of human misery throughout the world at any given moment appalls any morally aware person. People spend their brief days on this earth in unprofitable ways. Mostly, however, one thinks of the torture, pain, death, bereavement, and injustice. If anguish were visible, a dense dark vapor would envelop the planet. Evil has vast powers and appears to have perpetual success. Yet, evil does it work in vain, preparing the soil for unexpected to sprout.[21]
In 5:23-24, we may well have a wish-prayer analogous to what we have in 3:11-13. Given the way Paul has closely related the admonitions of the previous few verses, Paul may intend the same here. Paul ends with a prayer for their full sanctification, praying 23May the God peace himself sanctify (ἁγιάσαι) you entirely. God totally edifies the lives of the saints. It refers to the separation of the elect for the God who has elected them. Sanctification refers to separating the people of God from the worship of other gods.[22] Such a call is usually one addressed to the community. It suggests the separation of the chosen people of God from the world and for fellowship with God. It distinguishes the fellowship of the elect from the ways of the world. "Modern” or liberal Christianity has forgotten this point. Liberal forms of Christianity have often thought of the need to adjust to the world instead of differentiating themselves consciously and concertedly from its rules and forms of life. We need to see that the difference of the way of life the early church had from its culture is what attracted people to it. The point is that fellowship with God has ramifications for the common life of believers that will find expression in the rules of a common life without raising the suspicion of a new legalism.[23] Paul also prays for their preservation, stressing that the God of peace may sanctify your spirit (πνεῦμα) and soul (ψυχὴ) and body (σῶμα). We have here the only reference to a tripartite division in the realm of philosophical anthropology. Paul is aware of the innermost depths of the human being that can be awake to the Spirit. In fact, spirit is the fundamental determination that makes humanity what it is.[24] The divine Spirit is the principle and power of life of the whole person. We can think of persons as ensouled bodies, and thus having an orientation toward the satisfaction of desire. If so, the human spirit becomes the working of the divine Spirit in humanity in such a way that humanity has an “eccentric” character. As individuals, in other words, we discover who we are by engaging our environment and especially engaging other human beings. Our orientation is toward the environment to find fulfillment.[25] When we confess Jesus as Christ, we are saying our life takes its meaning from him and becomes whole. As an isolated fragment, I am not whole, even if I long to be whole and have meaning. The present is the experience of unfilled destiny. We have not yet arrived at what we shall be. The present is broken and distorted. Death will always leave a question to human life.[26] Paul has already emphasized that the sanctification of which he writes is “entire,” but in referring to body, soul, and spirit, he is emphasizing the effects of sanctification. As conceived from every vantage point, God sanctifies the whole person. Such a focused Christian life involves trusting God to work through us. It requires leaning more on divine power than human power. If we give ourselves, we find our real self. If we lose our lives, we will save them. If we submit to the death of our ambitions and favorite wishes, we will find eternal life.[27] The preservation of the sanctifying work means the whole self will be kept sound (τηρηθείη, kept preserved) and blameless (ἀμέμπτως) at the coming of the Lord Jesus Christ. Again, God totally edifies the lives of the saints. A fuller translation includes being "watched over" and "guarded." God blesses by both building us up from within and protecting us from the outside. Such sanctifying work will extend from the present until the coming of Christ. The key to anticipating the return of Christ is to live and serve as Paul instructs in verses 16-21. Prompt or tardy, there is plenty of faithful work to do between now and the eventual arrival of the Second Coming. To emphasize, he urges that 24the one who calls you is faithful and he will do this. God is faithful to the divine purposes for which God had called them in the first place. God does not just awaken people spiritually and find contentment in that original awakening. Rather, God is faithful and will not leave the individual at peace, but rather, constantly summon them to awaken again.[28] We must never lose sight of how striking a notion this is in the New Testament, as it relates preservation to the final hope that still awaits Christians in the return of Christ. Our concern is with the continuity of Christian existence, a matter that has become even more pressing now that the last time has begun.[29] As C. S. Lewis put it, we have better things ahead of us than the things we leave behind.
[1] Barth, Church Dogmatics III.4 [53.1] 48, 89.
[2] Albrecht Ritschl, Justification and Reconciliation, II, 643-4.
[3] For more, Steve McSwain, "Give thanks in all things! All things? You're kidding, right?" huffingtonpost.com. November 26, 2013. Retrieved July 9, 2014.
[4] Inspired by Ralph Waldo Emerson.
[5] Pannenberg, Systematic Theology Volume 3, 128.
[6] Pannenberg, Systematic Theology Volume 1, 399.
[7] Pannenberg, Systematic Theology Volume 3, 492.
[8] Barth, Church Dogmatics III.2 [46.2] 363-4.
[9] Pannenberg, Systematic Theology Volume 2, 185-7.
[10] Wolfhart Pannenberg, The Apostles' Creed (London: SCM, 1972), 58.
[11] Inspired by a thought in C. S. Lewis, Mere Christianity.
[12] Barth, Church Dogmatics IV.3 [71.2] 512.
[13] Barth, Church Dogmatics III.3 [49.1] 83.
[14] Barth, Church Dogmatics III.4 [53.1] 48, 89.
[15] If we follow the suggestion that Paul is focusing on a state of mind, then it could mean “for everything” if we have an instrumental dative, or “with regard to everything,” or, “in the midst of everything.” If we have a dative of reference, it would be translated as in regard to everything. However, given that the previous two admonitions have a temporal reference, we might best understand this construction as a dative of time, or the temporal locative use, in which case one would translate it as an admonition to give thanks “in the midst of or during” everything.
[16] Albrecht Ritschl, Justification and Reconciliation, II, 643-4.
[17] For more, Steve McSwain, "Give thanks in all things! All things? You're kidding, right?" huffingtonpost.com. November 26, 2013. Retrieved July 9, 2014.
[18] Inspired by Ralph Waldo Emerson.
[19] Pannenberg, Systematic Theology Volume 3, 128.
[20] C. S. Lewis, Mere Christianity.
[21] --J.R.R. Tolkien, The Letters of J.R.R. Tolkien (Houghton Mifflin Harcourt, 2014), 76.
[22] Pannenberg, Systematic Theology Volume 1, 399.
[23] Pannenberg, Systematic Theology Volume 3, 492.
[24] Barth, Church Dogmatics III.2 [46.2] 363-4.
[25] Pannenberg, Systematic Theology Volume 2, 185-7.
[26] Wolfhart Pannenberg, The Apostles' Creed (London: SCM, 1972), 58.
[27] Inspired by a thought in C. S. Lewis, Mere Christianity.
[28] Barth, Church Dogmatics IV.3 [71.2] 512.
[29] Barth, Church Dogmatics III.3 [49.1] 83.
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