Introduction
Having addressed the concerns for those who have “fallen asleep” [4:13-5:11], Paul now addresses his concerns for the living [vv12-22] before a benediction [vv23-24] and closing remarks [vv25-28]. How should those who remain continue to live?
Questions
A. To the leaders
12 Now we ask you, brothers, to respect those who labor among you and rule over you in the Lord and admonish you, 13 and to esteem them beyond all measure in love, because of their work. Be at peace among yourselves.
The church of Thessalonica was a young but the apostles had already appointed elders [v12]. What is our attitude to be toward church leaders? For what purpose [v13b]?
B. Dealing with troublemakers
14 And we urge you, brothers, admonish the disorderly, console the discouraged, help the sick, be patient toward all people. 15 See to it that no one pays back evil for evil to anyone…
Is dealing with the “disorderly” just the job of the leaders?
Who should we be particularly looking out for? Are such people more vulnerable to abuse by the “disorderly”?
What is forbidden? Why?
C. Brief exhortations
…but always pursue good toward one another and toward all people. 16 Rejoice always, 17 pray constantly, 18 give thanks in everything; for this is the will of God for you in Christ Jesus.
Jesus was asked, “Which commandment is greatest in the law?” [Matthew 23:36]. What is the answer?
D. Charismata
19 Do not quench [σβέννυτε] the Spirit. 20 Do not despise prophecies, 21 but examine all things; hold fast to what is good. 22 Abstain from every form of evil.
What was the function of prophecy and the charismata, more generally, in the early church? What is their purpose [v22]? The early church came to call the Spirit the Holy Spirit [Πνεῦμα τὸ Ἅγιον]. What is the role of the Spirit in sanctification [ἁγιασμός]?
Benediction
23 Now may the God of peace himself sanctify [ἁγιάσαι] you completely [ὁλόκληρον], and may your spirit and soul and body be kept complete, blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful [πιστὸς], who also will do this.
“Spirit and soul and body” is used as proof of a tripartite anthropology. On the other hand, it may be a Hebrew parallelism to emphasise the whole [ὅλος] person. Paul has brilliant Greek but with a Jewish accent!
Closing remarks
25 Brothers, pray for us. 26 Greet all the brothers with a holy kiss [φιλήματι ἁγίῳ]. 27 I adjure you by the Lord, have this letter read aloud to all the brothers. 28 The grace of our Lord Jesus Christ be with you.
Let us pray for our leaders.
In the early church there was the “holy kiss” [Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14]. One scholar1 says that "the verbal exchange of 'peace' with a kiss appears to be a Christian innovation, there being no clear example in pre-Christian literature". In the ancient Mediterranean area people of the same sex kissed, as they often do to this day, as a greeting but the Christians repurposed it. The “holy kiss” was an exchange of šālôm.
Are we to kiss one another? How about a handshake?
So, we see in, probably, the first NT letter written, sent by apostles who spoke the word of God to the church, that the letter was to be read to everyone [v27] and later the letters were shared amongst the churches [Colossians 4:16]. This is a practice the historical churches [Eastern Orthodox, Romans Catholic, Anglican etc.] to this day.
More
BibleProject Guides: Book of 1 Thessalonians»
Stutzman, Paul Fike (1 January 2011). Recovering the Love Feast: Broadening Our Eucharistic Celebrations. Wipf and Stock Publishers