New Testament in a Year

Footnotes

1. 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.
2. 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.
3. 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).
4. 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.”
5. 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.
6. 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.
7. 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.
8. 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).
9. 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.
10. 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).
11. 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).
12. 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.
13. 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).
14. 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.
15. 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.