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 by the Rev. Dr. Ben Witherington, III,
Professor of New Testament Interpretation
Asbury Theological Seminary in Wilmore, Kentucky
Though it may seem obvious to us that 1 Thessalonians
is a text, more specifically a letter, one of the things that
impedes really understanding this document is the failure
to realize that this letter is in fact a surrogate for a proclamation
Paul himself would have made if present. Indeed, what Paul
has done has inserted his discourse into an epistolary framework
and sent it off in the hands of one of his trusted co-workers,
with the charge to go and “deliver” this sermon
in his stead. By “deliver” I do not mean hand
over for individual private reading. Rather the contents of
this letter were to be presented orally by the co-worker,
delivering the discourse in a rhetorically effective manner
to the congregation assembled for worship so the audience
might be persuaded to do what the apostle is telling them
to do. We join the discourse already in progress for some
time when we turn to 1 Thessalonians 5 1.
The end of any discourse in antiquity, much like the end of a sermon today, is of utmost importance. What would the preacher most want to leave ringing in the ears of the audience as they go on with the rest of their day? Paul, the pastor and apostle, had to consider such things when he was bringing the discourse enshrined in the letter we call 1 Thessalonians to a close. He was addressing an audience under considerable duress and persecution and suffering, but nonetheless an audience which had remained faithful by and large even though some of their members had died. Especially problematic due to the pressurized situation was how the audience would respond to their leaders on the one hand who were working hard for them, and other members, on the other hand who were idle and not working at all. How should one address such a situation? How best to tell them to pray in such a situation? Paul decided that what would be most effective and persuasive was an epideictic discourse, encouraging the audience to continue maintaining the beliefs and behaviors, the values and virtues they had already embraced as Christians. We join this discourse at the juncture where Paul is making his final exhortations (1 Thessalonians 5:12-15) followed by his stirring peroration of conclusion to the discourse as a whole (5:16-22). We will look at each in turn.
Honor the Workers and the Work — 5:12-15
Translation
But we appeal to you brothers to acknowledge those working among you and those leading you in the Lord, and advising you, also to have a regard for them beyond measure in love because of their work. Live at peace with them. But we urge you brothers to admonish the undisciplined, console the faint-hearted, stand by the weak, be patient with all. See that no one returns injury for injury, but everyone continue to pursue the good unto one another and unto all.
The issue of leadership in a fledgling community under pressure and persecution was a crucial and emotionally charged one. Vs. 12 has to do with appreciating and acknowledging the Christian workers in Thessalonike, an important Greek city and one the first where Paul's urban missionary strategy had had some success. The impression left by this final exhortation is that the leadership structure is weak and in a more primitive state than for example in Corinth when 1 Corinthians was written.
Paul is probably not thinking here of three different sorts of leaders (workers, leaders, advisors) but one sort described according to three of their functions. Worker, or co-worker is the more general term (see 1 Corinthians 16:16; Romans 16:6,12) while leader and advisor explains more clearly what sort of work they do. The term translated ‘leader’ (proistamenos) here seems to have its more specific sense of patrons/protectors/care givers. Perhaps we are to envision house church members who have become the patrons of some of the less well off members of the congregation. 1 Corinthians 16:15-16 would seem to provide a true parallel here. The social status and resources of more elite persons allowed them to assume quite naturally the roles of patronage or care-giving they had already been assuming in the larger society where the economic situation was always structured on the basis of patrons and their clients. Patrons frequently gave their clients not only advise and admonitions, but provided work, necessary sustenance, and the like. It was natural for the head of a house, who had become the head of a church gathering that met in his house to assume such relationships of patronage with those less well off among the congregation, and all the more so since Christians viewed themselves as brothers and sisters of each other, and so part of a familial situation, with the head of the household playing the role of the head of the family. Significantly Paul here gives permission to the Thessalonian leaders to continue to do what they are doing, and he is asking the audience to respect their work and efforts. Of course, as verse 14 intimates, Paul is not excluding others from doing some of these leadership tasks, such as admonishing, he is simply affirming those who do such things regularly and so have a visible role as an ongoing leader of the group.
Verse 13 indicates that Paul is vitally concerned about these leaders getting the respect they deserve. They are to be highly esteemed in love, because of their work. Paul is not trying to inculcate a cult of personality here. It is the work which should prompt the esteem. Notice the exhortation that this esteem should not be grudging or half-hearted, but genuine. There was a grave danger in an honor and shame culture that high status persons would be esteemed simply on the basis of their high status. Paul will have none of this. The leaders should be esteemed for their work.
One of the factors which most often divides a congregation is dissension over leadership. 1 Corinthians 1 provides a good example where rivalry issues have come into play. The Thessalonian congregation could not afford internal divisions whilst they were being attacked from without. They need to provide a united front. Thus if the congregation will all love and support and honor their leaders, this will provide an environment where peace can prevail between the church members. The most probable reading however of this verse means “live in peace with them” (and ‘them’ would refer to the leaders), so that this is a specific exhortation about the relationship between leaders and followers.
Paul then turns in verses 14-15 to the equally brief exhortation about how believers should treat each other, having already discussed how they should treat their leaders. As vs. 14 makes clear, the leaders only take the lead in admonishing and care-giving. They do not do it all by themselves. The congregation follows that lead by also performing some of the same functions of exhortation and care-giving. Good leadership then provides the paradigm for good discipleship in general. Paul assumes what Chaucer once said “if gold rusts, what then will iron do?” If the leaders do not set the example for others to follow, how can one expect the congregation to do such things?
The reference to ‘out of order’ — or undisciplined behavior here is not a reference to mere idleness. 2 Thessalonians 3:6 defines this behavior, using the same Greek terms as a person who is not living according to the received Christian teachings. Unfortunately the specific nature of this unruly behavior is not more clearly defined here. There is also a reference here to the ‘little-souled’ people, which likely means the half-hearted, or faint-hearted members, those who wilt or fade away under external pressure and persecution. Those who are faint-hearted and anxious in such difficult social circumstances need to be encouraged not discouraged. The exhortation thereafter to help the weak and be patient with all sorts of people, indeed with everyone, follows naturally from what has just been said. Paul here is probably not so much talking about the weak in faith here, but those who have been emotionally and physically weakened due to the pressure and persecution from outsiders. The word makrothumia, here translated patience, literally refers to someone with a long fuse, or one who has a great capacity to contain their anger. 1 Corinthians 13:4 calls this a manifestation of love, whereas Galatians 5:22 lists it as part of the fruit that comes from the Spirit's work in someone's life. This particular trait, of being slow to anger and thus patient is what often is said to characterize God (Exodus 34:6; Psalm 102:8; Joel 2:13 cf. Hosea 11:8-9; Romans 2:4 and 9:22). In these few verses Paul has masterfully moved from behavioral to spiritual/emotional to physical difficulties, effectively covering all the bases in this exhortation if preparation for the final summing up of the discourse, the final harangue which brings everything to a climax in 1 Thessalonians 5:16-22.
II. Parting Shots — The Peroration — 1 Thessalonians 5:16-22
Since an epideictic speech or sermon did not have formal arguments, Paul does not here sum up such arguments as he brings this discourse to its final climax. Rather, Paul offers a compact group of exhortations that build on what has come before, and to some degree what has immediately preceded this passage in 1 Thessalonians 5:12-15. It was the function of the final peroration to make a heart-rending appeal to the deeper emotions to stir the audience into action and compliance with the discourse. By deeper emotions I mean love and hate, fear and anger, grief and consolation. The audience had gone through a lot since Paul had been with them, and yet they had stood firm despite losing some members and suffering abuse of various sorts.
Paul then will appeal here to common values he shares with the audience, thereby reinforcing and under-girding such values as he closes the discourse. Paul knows that it is the deeper emotions that most often motivate behavior, and here he wants to affirm that it is the actions taken in the context of faith and belief, actions undertaken while trusting that the Almighty is surrounding and protecting and guiding them through prayer, the Spirit, and by means of revelation. It needs to be stressed that in epideictic perorations dramatic hyperbole was the way of emphasizing something and making it memorable for the audience. For example, pray without ceasing does not really refer to unending prayer, but rather to prayer that is persisted in until a proper outcome transpires. Strikingly, Paul lists some of the spiritual disciplines here as means that will enable them to persevere despite pressure and persecution. They must continue without ceasing to return to the font, to the very source of their being and the source of spiritual vitality, over and over again. In this way Paul rouses the audience to perseverance in the right and righteous paths and overcome obstacles, grief, and problems.
Translation
Rejoice always; pray without ceasing; in all things give thanks, for this is the will of God in Christ Jesus for us. Do not quench the Spirit, do not ignore/despise prophecies — just test them all, hold fast to the good, from every evil form [of utterance] keep away.
On first blush, this might appear to be a random sequence of exhortations, but that would be incorrect. The whole first part of the peroration has to do with prayer, which is said to be God's will for Christians, particularly the prayer of thanksgiving which should be offered in any and all situations, and the whole second part of this peroration has to do with prophecies, which are to be tested, but when they pass the test they are to be held to as good. The final warning appears to deal with false prophecy.
What then is the connection between prayer and prophecy? Both are forms of human speech involving God, and even more directly God's answer to prayer can come in the form of a prophetic word, a revelation from on high. When one is under duress or persecution, the religious person, indeed most any person, is driven to prayer, but one may also be driven to consult oracles or the prophetic word. This was typical behavior of an ancient Greco-Roman person. They would often go to the oracle at Delphi or elsewhere and ask for answers to life's most difficult questions and trials. Notice that Paul has no problems with Christian prophesying or seeking wisdom from prophecies, indeed he urges the audience not to quench the Spirit by stifling the voice of prophecy in the midst of the congregation. But as Paul also affirms in 1 Cor. 14 even the best of Christian prophecy given with the best of intent needs to be weighed or sifted, and the Christian is not to go seek out pagan oracles for answers. Paul believes in the vitality and viability of prayer and prophecy as spiritual resources for the Christian but these resources must be used wisely, and their outcomes assessed critically. If this general framework is in mind we can make better sense of some of the particulars of this concluding peroration.
In the first place Paul says rejoice constantly (see also Phil. 2:18; 3:1;4.4), but what did persecuted Christian have to rejoice about? The answer is their relationship with the Lord, which can even become stronger and more intimate in times of persecution. Their joy is not in their circumstance, indeed it is often in spite of their circumstance. Rather it is in the Lord. Sheer joy arises out of a deep and abiding relationship with God that carries the believer through all sorts of trials and tribulations. Rejoicing in the Lord is a sort of adoration, and adoration often takes the form of prayer. Rejoicing constantly leads to praying and praising repeatedly. Since Paul refers to giving thanks after he mentions prayer, it is probable that the term ‘praying’ here refers to petitioning God in some form, perhaps interceding for self and others in some manner.
Verse 18 must be handled prayerfully and carefully. It means give thanks in all circumstance, not give thanks for all circumstances which is a very different matter, and frankly reflects bad theology. While God can work all circumstances together for good for those who love God (see Romans 8:28), God is not the author of sin or evil in the world. Thus not all circumstances reflect the good and perfect will of God. Indeed many circumstances are counter to God's will, which is why Jesus had his disciples pray that God's will would be done on earth as it is in heaven. The phrase “for this is the will of God” refers obviously to the proximate verb “giving thanks” but it probably should be seen as related to all three forms of prayer just mentioned — petitions, intercessions, and thanksgiving prayers. One might ask, why is it God's will that all these sorts of prayers be offered? Clearly enough, it is not because God is unaware of the needs of his people, or indeed needs to be informed about anything. It is because God wants his children to draw close to him in any and all circumstances, and furthermore, he has set up things so that their prayers assist in the working out of his will for all of creation. Human beings get to participate in the implementation of God's saving purposes for humankind, if they will but seek God's face. It is interesting that earlier in 1 Thessalonians 4 Paul explained that God's will for his people was their sanctification. Here God's will is said to be prayer in all circumstances. What is the connection? Prayer is a means of sanctification, a means of grace and growth in Christ and in holiness. Put succinctly, when Paul refers to “the will of God” he is not talking about some unique plan for an individual's life that sets that life apart from other Christian lives in terms of vocation or even avocation. To the contrary he is talking about those very things that should characterize every Christian life — prayer and holiness.
The first division of the peroration then is all about our speech to God, our prayer and praise life in which we are meant to be caught up in love, wonder, and praise of God, even in the darkest of times. The second division of this peroration is about God's speech to us, his prophetic word providing assurance, direction, consolation, revelation, hope for the future, and the like. Claims about offering true prophesy need to be weighed or sifted, but prophetic speech is not to be stifled altogether, lest one miss what ‘the still small voice’ is saying to us. It appears that the problem in Thessalonike with prophecy was the opposite of that in Corinth. The Corinthians were more likely to indulge in endless prophesying and evaluations of prophesy. The Thessalonians were in more danger of dismissing or stifling such utterances in worship. Notice however that it is the prophesy not the prophet which is to be tested here. The verb Atesting” here means “proving” taken from the practice of weighing and testing precious metals to see if they are unalloyed or not. Paul will of course go on in 2 Thessalonians 2:2 to warn about errant prophecies.
The idea behind this whole discussion in the latter most part of the peroration is that there were various sources and sorts of prophetic inspiration, some supernal and some infernal because there is both the Holy Spirit, and unholy ones, at work in the world. Prophecy should not be accepted simply because it has come from an inspired or ecstatic person. In such an environment where prophecy was common and had various different kinds of origins, criteria had to be offered on how to tell what was genuine from what was false. Real prophecy according to 1 Corinthians 14:3,31 builds up the church without puffing up the individual. It unites the body, rather than dividing it. Once an utterance has been tested, again like the testing of metal, then one is exhorted to hold fast to the good bits, like a gold miner keeping the small nugget of gold found as he sifted the ore with a sluicing pan. Notice that the word “good” is singular here but the word evil is plural. One is to hold fast “the good’ whilst rejecting every form or kind of evil (here probably evil speech is meant).
What we have seen and learned in these two concluding sections of the discourse in 1 Thessalonians is that Paul is a practical and pragmatic pastor, offering careful and sound advice to his charges in Thessalonike who are undergoing trials and tribulations, resulting in suffering, and apparently even the death of some members. In such circumstance Paul urges his audience to be pro-active rather than reactive, shining like lights in the darkness, so that others might be drawn to the light of Christ. Taking practical steps to shore up the leadership structure in that locale, Paul is not satisfied to end the discourse with discussion of the relationship between leaders and followers, but rather leads all the audience into the courts of God through prayer and praise, just as he had begun the discourse with prayer and praise in 1 Thessalonians1-2. Thus Paul in the early part of the discourse provided a paradigm for his audience to follow, because he knew very well — you become what you admire and imitate.
The Greek term oikoumene from which we get the word ecumenical originally involved Alexander the Great's vision of a unified world, united by a common language, a common culture, a common government, a common goal. In a sense there is a similarity with the ecumenical movement of the Christian Church. But in what sense can a church so divided be united? The answer is found in the call of this movement in this year to pray without ceasing. Despite our many differences, the church is united in Christ, and in its constant need for God, and thus its need for prayer.
The language of prayer is the lingua franca of the church through which we all are united to God, and the good news is that when we are so united in prayer, praying without giving up, praying without letting our differences discourage us, praying without allowing obstacles to get in the way, we are also united with each other, across denominational, national, and cultural lines. As Paul says — “there is neither Jew nor Gentile in Christ, for all are one.” Let us celebrate our spiritual oneness in a truly ecumenical manner during this year, by praying for each other, with each, and by means of each, so that the command to pray without ceasing can truly be fulfilled and there will not be a minute of the year when there is no reaching out by God's people to the Almighty, from whom all blessings flow.
(Dr. Witherington is a graduate of UNC, Chapel Hill, he holds an M.Div. degree from Gordon-Conwell Theological Seminary and a Ph.D. from the University of Durham in England. Witherington has taught at Ashland Theological Seminary, Vanderbilt University, Duke Divinity School and Gordon-Conwell. He has presented seminars for churches, colleges and biblical meetings in the United States, England, Estonia, Russia, Europe, South Africa, Zimbabwe and Australia. Dr. Witherington has written over thirty books, including The Jesus Quest and The Paul Quest. He writes for many church and scholarly publications, and is a frequent contributor to the Beliefnet website.)
1. This material can be found in a much fuller form in B. Witherington, 1 and 2 Thessalonians. A Socio-Rhetorical Commentary, ( Grand Rapids: Eerdmans, 2006).
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