Beginning

Footnotes

1. 1 Thessalonians 1:1 Silvanus: the Roman form of the Hebrew name “Silas”; this man, along with Timothy, was a fellow worker with Paul in the Macedonian apostolate (see Acts 16–18). Church: ekklesia in Greek, it was originally used of the People of God in the Old Testament; it designates here the Messianic gathering convoked by Jesus. The term Church is further defined as those who are “in God the Father and the Lord Jesus Christ.” Being in union with these two persons of the Deity means a new sphere of life, on an infinitely higher plane. Grace and peace: i.e., Messianic blessings that find their basis in both persons, the Father and Jesus Christ, Lord, as the basis for the community’s existence.
2. 1 Thessalonians 1:2 This is a magnificent passage in which Paul describes his experience as a missionary in an important pagan city. He has had faith in the efficacy of the Gospel and its universal power. He has not hesitated to seek out pagans, those who were once thought to be excluded from God’s kingdom. The Spirit of Pentecost breathes everywhere.
3. 1 Thessalonians 1:2 In the announcement of the Gospel and the success of his preaching, Paul recognizes the work of the Spirit. He rejoices at the vitality of this young Church. It is God who gives her the power to break away from the pagan life. What a radical change of life conversion entails for the converts! It means turning away from idols, i.e., from all that deceives, and toward the true God to serve him and to await the coming of Jesus Christ. In this very first passage of Christian literature the three divine Persons are named; also listed are the three characteristic virtues of the Christian life: faith, hope, and love. Behind the term wrath in v. 10 there is a whole theology of history (see Rom 1:18—4:25): all human beings are sinners; sin degrades and destroys the person who rejects love and justice. Punishment is a manifestation of God who judges. But by redeeming humanity from sin, Jesus has delivered it from the wrath; he takes away sin and death and gives life—this is the Christian certainty.
4. 1 Thessalonians 1:3 Faith . . . love . . . hope: together with 1 Thes 5:8, this is the earliest mention of the three so-called theological virtues (see 1 Cor 13:13). The accent here is on eschatological hope in accord with the Letter’s emphasis on the Second Coming of Christ (see 1 Thes 1:10; 2:12, 19; 3:13; 4:13—5:11; 5:23).
5. 1 Thessalonians 1:5 Our gospel: this is the Gospel of God the Father (1 Thes 2:8) who originated it and of Christ (1 Thes 3:2) who brought it forth by his atoning death. Paul, Silas, and Timothy had received it through faith and preached it to others. Power: a power residing in the Gospel itself (see Rom 1:16) and also coming from the Holy Spirit (see Rom 15:13, 18f; 1 Cor 2:4f), which delivered the Thessalonians from spiritual bondage.
6. 1 Thessalonians 1:6 Imitators: all Christians are to imitate God (see Eph 5:1) and Christ (see 1 Cor 11:1) as well as their spiritual leaders (see 2 Thes 3:7, 9; 1 Tim 4:12; Tit 2:7; 1 Pet 5:3) and their fellow Christians (see 1 Thes 2:14; 1 Cor 4:6; 11:1), for all believers are one in Christ.
7. 1 Thessalonians 1:7 In Macedonia and Achaia: the two Roman provinces in Greece. The phrase amounts to saying “in all Greece.”
8. 1 Thessalonians 2:1 In the quest for disciples, fame, and profit, the teachers of thought and of religion seek to found schools in this city where all currents came together at the time. Paul sketches for himself another portrait, that of messenger of Christ. Fearlessness, openness, and authenticity are the mark of the apostle seized by the Gospel. The missionary fervor takes root in God and in Jesus Christ and transforms human hearts. It then creates ties that are as strong as those of parenthood.
   Paul always wanted to combine evangelization with manual work; this was doubtless to earn his own living and not be a burden on anyone, but also to reach out to human beings where they were living their lives (see Acts 20:33-35; 2 Cor 11:7-20; 12:13-18; 2 Thes 3:7-9). But he was also able to devote himself entirely to preaching (see Acts 18:3-5).
9. 1 Thessalonians 2:7 We could have imposed our will on you: another possible translation is: “we could have been a burden to you.” It was accepted among the early Christians that apostles are entitled to the support of the Churches (see 1 Cor 9:3-14; 2 Cor 11:7-11). Paul insisted on this right although he did not always make use of it.
10. 1 Thessalonians 2:13 It is the Word of God that is at work in the preaching of the apostles. Heard and accepted, then recognized as coming from God, it deploys its energy in the life of human beings. It prompts pagan converts to imitate Christ with the same ardor possessed by Christians of the mother Church of Jerusalem. Hence, the converts are not second-class believers. The beautiful title “you who believe” immediately designated those who accepted the Gospel.
    We are amazed by the violent indictment leveled by Paul at his compatriots, for on several occasions he states his pride in belonging to the Jewish people (see 2 Cor 11:22; Phil 3:4-6) and proclaims his love for his racial brothers and sisters (see Rom 9:3-5; 10:2—11:2). His reaction here flows from the persecution that the Jewish colony carried out against him at each stage of his mission, whereas in his view the people of the Promise should discover in the Gospel the fulfillment of their historic mission.
    Paul reprises the vehement diatribe of the Prophets against the blindness of the chosen people and calls down the wrath of God and his judgment (see 1 Thes 1:10). This threat is addressed against all who oppose the call of salvation that awaits them (see Rom 2:8) and especially against those who hinder others from responding to that call. When Paul paints a picture of the pagan life, he gives hardly more than a nuance of it. Hence, this passage cannot be used to justify any anti-Semitism (see Rom 1:18-22).
11. 1 Thessalonians 2:17 Paul perceives the hand of Satan—i.e., the forces hostile to God and to the fulfillment of human beings—behind everything that paralyzes his missionary action.
12. 1 Thessalonians 2:18 But Satan thwarted us: we do not know how this occurred. Concerning Satan as enemy of the Gospel, (see Rom 16:20; 1 Cor 7:5; 2 Cor 11:14; Eph 6:11-13; 1 Tim 3:6). Hence, he has already been defeated (see Col 2:15), and Christians should not feel overwhelmed by him (see Eph 6:16). His final overthrow is certain (Rev 20:10).
13. 1 Thessalonians 2:20 You truly are our glory and our joy: this is true now (see Phil 4:1) as well as at the Second Coming of the Lord.
14. 1 Thessalonians 3:1 Persecution has ravaged the small community. Sent to these new Christians, Timothy reassures Paul. In the Apostle’s thanksgiving and in his prayer for the continual progress of the community, we divine his deep attachment for Christians that he has evangelized. The missionary’s action must be pervaded by prayer—both private and liturgical.
15. 1 Thessalonians 3:1 We: in this First Letter Paul uses the first person plural extensively. That is not true of the later letters.
16. 1 Thessalonians 3:2 Coworker for God: see also 1 Cor 3:9. Gospel of Christ: see notes on 1 Thes 1:5 and Mk 1:1. Confirm: literally, “build you up.”
17. 1 Thessalonians 3:6 Paul is rendered joyful because of their “faith” (i.e., their right attitude toward God), their “love” (i.e., their right attitude toward others), and their longing “to see” him (i.e., their right attitude toward the Apostle).
18. 1 Thessalonians 3:12 Lord: in Paul’s usage this word is usually applied to Jesus, not the Father (see, e.g., Rom 10:9; 1 Cor 1:2; Phil 2:11).
19. 1 Thessalonians 3:13 Holy ones: usually translated as “saints,” referring to all Christians.
20. 1 Thessalonians 4:1 Conversion to Christ involves a total rejection of the values and the way of life that one previously led. Speaking of sanctification and holiness in Biblical language, we are conscious of being in the presence of the Lord. This gives new value to the destiny, action, and relationships of human beings—nothing is any longer lost in insignificance. In his correspondence, Paul always underlines some important traits for one’s way of life, in keeping with the needs of the community. He does so usually by way of a warm exhortation, but sometimes also by way of a warning. The Christian life is a journey toward a goal: union with God in Christ.
21. 1 Thessalonians 4:1 In the language of the period, two interpretations are possible: that each person should take a spouse in order to live honorably (see 1 Cor 7:2); or that each should exercise self-control and self-respect. In either case, and in light of the dissolute morals of the period, the affirmation of marriage and of sexual morality was a rejection of a meaningless and sordid existence. Paul has a high idea of human beings, for he views them in the call of God addressed to him. The effort of Christians arises from living ties with the divine Persons.
22. 1 Thessalonians 4:5 Acquire a wife . . . gratify passion: another possible translation is: “control your own body in a way that is holy and honorable and not to succumb to lustful passion.”
23. 1 Thessalonians 4:8 Instructions: this word does not necessarily refer to the sayings of Jesus but rather to guidelines set forth in the Holy Spirit.
24. 1 Thessalonians 4:9 God pours the Spirit into the hearts of believers and that Spirit guides them in God’s ways. However, other questions remain: certain Christians, awaiting the imminent coming of the Lord, experience a crisis of laziness (see 2 Thes 3:6-12); they must be seriously reminded of the personal and social life, without which love is but a futile word.
25. 1 Thessalonians 4:11 The early Church strongly believed in the need of Christians to earn their living. However, some of the converts—possibly as a result of their belief in Christ’s imminent return (see 2 Thes 3:11)—were not working and so were letting others support them.
26. 1 Thessalonians 4:13 We are now at the heart of the Letter. Some Christians of Thessalonica have a few difficulties. One or other believer has died, and they cannot shake the image of those beautiful cemeteries built at the edge of cities like “high places” of despair. Christ must appear; this definitive coming mobilizes the hope of all; but will not Christians who have died be deprived of this grand and triumphant coming?
    In speaking of this resurrection, Paul uses the images and symbols of the Jewish apocalypses, just as in describing the return of Christ he compares it to the “parousias” or official visits of the emperors to the great cities, where the people escorted them in a lengthy procession. The scene has its grandeur, but the essential is to be found elsewhere: the solid conviction of believers that they are with Christ forever. These words sum up the final message of Christian hope.
27. 1 Thessalonians 4:13 Those who have fallen asleep: sleep was an especially apt metaphor for death, since the finality and horror of death disappear in the assurance of the resurrection.
28. 1 Thessalonians 4:15 Here Paul seems to be hoping that the parousia would take place within his own lifetime. We can say that while entertaining the possibility of his own death (see 2 Tim 4:6-8) and not wanting to go against Christ’s teaching about the date of the parousia (see Mt 24:48; 25:5; Lk 19:11-27), Paul (and all the first Christians) reckoned on the prospect of remaining alive until Christ’s return (Rom 13:11; 1 Cor 7:26, 29; 10:11; 15:51-52; 16:22; Phil 4:5). The word of the Lord: this may refer to a special revelation or simply be a general reference to the teachings of Jesus.
29. 1 Thessalonians 4:17 Will be caught up: literally, “will be carried away,” which in the Vulgate is translated by rapiemur. This Latin word has given birth to the idea of the “Rapture,” i.e., that believers will be carried away from the troubles of this world. It simply means that those who are alive on the Last Day will not have to die; they will be transformed.
30. 1 Thessalonians 4:18 Comfort one another: vv. 13-18 are not primarily intended to provide a chronology of future events but rather to urge the Thessalonians to comfort one another.
31. 1 Thessalonians 5:1 The Old Testament announced unceasingly the Day of Yahweh, which would be one of judgment, liberation, gathering of the people, and sometimes of all humankind (see Am 5:18-20). The image is taken over by Christians. In this framework, Paul reprises the teaching of Christ. God alone is the master of time, but human beings must keep vigil in the expectation of God (see Mt 24:36-44; Lk 17:26-37; 21:34-36; Acts 1:7).
    Indeed, there is a greater difference between being a Christian and not being one than between day and night. Christians are those who can see clearly, even in the daily conduct of their existence. The Gospel of Jesus, light of the world, becomes in the very practice of life a new way of seeing that goes to the heart of the real and of human destiny.
32. 1 Thessalonians 5:1 Dates and times: a well-known phrase describing the end time (see Acts 1:16f). Apparently, the Thessalonians had already been instructed about the basic features of the Second Coming when Paul had visited them.
33. 1 Thessalonians 5:2 Day of the Lord: the Old Testament uses this phrase as a time of God’s judgment (see Isa 2:12-21; Joel 2:1, 11; Am 5:18; Zep 1:7, 14; Mal 3:23-24) but also of his blessing (see Am 5:18ff; Isa 13; Joel 3:4; 4:16-20). The New Testament uses the phrase in the same sense (see Rom 2:5; 2 Pet 2:9) but also utilizes it in other ways: e.g., the “day of redemption” (Eph 4:30); the “Day of God” (2 Pet 3:12) or “of Christ” (1 Cor 1:8; Phil 1:6); and “that day” (2 Thes 1:10). That Day is the culmination of all things prefigured by signs (see 2 Thes 2:3), but its coming will be like a thief in the night (see Mt 24:43f; Lk 12:39f; 2 Pet 3:10; Rev 3:3; 16:15).
34. 1 Thessalonians 5:3 Destruction: this does not mean annihilation but exclusion from the presence of the Lord (see 2 Thes 1:9), i.e., ruination of one’s life and accomplishments. And it will be a ruin that occurs in an instant. Labor pains: the stress here is not on the pains so much as their suddenness and inevitability. No means of escape: literally, “They will not escape.”
35. 1 Thessalonians 5:5 Children of the light: in Semitic languages, to be “children of [something]” meant to be characterized by it. Christians not only live in the light but are characterized by light.
36. 1 Thessalonians 5:8 Paul makes use of a metaphor of armor that he also utilizes in Rom 13:12; 2 Cor 6:7; 10:4; and Eph 6:13-17. However, he does not affix a particular virtue to the same piece of armor.
37. 1 Thessalonians 5:9 These verses provide a summary of the primitive preaching, which was wholly focused on the deliverance of humanity in Jesus Christ and on a life in union with him. Whether we are awake or asleep: i.e., whether we are alive or dead.
38. 1 Thessalonians 5:12 In this section Paul gives brief but cogent instructions in building a community. He especially lists the responsibilities of Christians toward leaders (vv. 12-13), toward all (vv. 14-15), toward themselves (vv. 16-18), and toward public worship (vv. 19-22).
39. 1 Thessalonians 5:12 Christians must show respect for their leaders, just as those same leaders must show caring leadership for their people. The leaders were undoubtedly the “bishops” and “presbyters” of 1 Tim 3:1-2; 5:17; Tit 1:5. Christians must hold these leaders in the highest esteem and render them wholehearted support in a spirit of love.
40. 1 Thessalonians 5:14 Christians must warn the recalcitrant, such as those who are lazy and do not pull their weight at Thessalonica. They must also encourage the fainthearted, like those troubled about their friends who had died before the Second Coming of Christ (1 Thes 4:13) and confused about what that event meant for themselves (1 Thes 5:1-11). They must also help those afflicted with moral or spiritual weakness in the face of persecution (1 Thes 3:3-5) or temptation (1 Thes 4:3-8) or the like. Finally, they should show patience with everyone. Above all, they should never pay back evil for evil in accord with the words of Christ (see Mt 5:38-42).
41. 1 Thessalonians 5:16 In order to carry out the regulations given in vv. 12-15, Christians need personal communion with God. They are to be joyful always (see Mt 5:11-12; Acts 5:41; 16:25; Phil 1:18; 4:4). Indeed, they are to be “sorrowful, and yet . . . always rejoicing” (2 Cor 6:10). However, this Christian joy does not depend on earthly circumstances or feelings. It stems from what Jesus has done for us supernaturally, which never goes away.
    At the same time, Christians are to be constant in prayer. It is vital for them to lift the heart to God while being occupied with their duties. Concerning prayer, see 1 Thes 1:3; 2:13; Rom 1:9-10; Eph 6:18; Col 1:3; 2 Tim 1:3.
    Finally, Christians are to give thanks in all circumstances. Regardless of their human situation, they know that God has called them to eternal salvation and gives them the grace to attain it. Therefore, no matter what the circumstances may be, they can remain in a state of thankfulness (see Eph 5:20).
42. 1 Thessalonians 5:19 Paul now speaks about the responsibilities in communal worship. Christians must never extinguish the Spirit (v. 19). He is probably referring to curbing the charisms in any way. Guiding the charisms is necessary, but overcontrol is detrimental. In particular, the gift of prophecy must be esteemed properly and all charismatic manifestations must be duly tested. Any evil that tries to mask itself as a genuine representation of the Spirit must be discarded. Only then can worship be true.
43. 1 Thessalonians 5:20 Prophecies: the reference is not to the Old Testament Prophets but to those who exhorted the Christian communities (see 1 Cor 12:10-29; 13:2; 14:3).
44. 1 Thessalonians 5:23 This Letter concludes like a liturgy: blessing, kiss of peace, request to have the apostolic Letter read publicly, and final wish.
45. 1 Thessalonians 5:23 Spirit and soul and body: i.e., the whole Christian person. The spirit is that which is open to the influence of grace; it is also the source of divine life with the Christian (see Rom 5:5). This is the only place in Paul that refers to this tripartite division.