Thomas Aquinas Commentary 1 Thessalonians 5:14-28

"And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all. See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all. Rejoice always; pray without ceasing; in everything give thanks: for this is the will of God in Christ Jesus to you-ward. Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good; abstain from every form of evil. And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. Faithful is he that calleth you, who will also do it. Brethren, pray for us. Salute all the brethren with a holy kiss. I adjure you by the Lord that this epistle be read unto all the brethren. The grace of our Lord Jesus Christ be with you." — 1 Thessalonians 5:14-28 (ASV)

Earlier, he showed them how they should remain subject to their bishops. Here he makes the same point from another point of view. Regarding this, he does two things: first, he teaches how bishops should act toward their priests, and second, he teaches them in general how they should behave toward everyone (1 Thessalonians 5:15).

It should be understood that the concern of bishops should be directed toward two things: to prevent others from sinning and to safeguard themselves in this respect.

In addressing the first point, Paul does three things, corresponding to the three ways those under authority may fail: in action, in will, and in virtue.

They fail in action when they give themselves over to sin, and then they should be corrected. Although they should be corrected for every sin, they should be corrected especially for the sin of idleness, and so Paul remarks, admonish the idle. “We were not idle when we were with you” (2 Thessalonians 3:7). “Question your neighbor before you threaten him” .

Their will may be at fault if they undertake no great tasks, being despondent because of their adversities and past sins. Consequently, Paul says, encourage the fainthearted. A person is considered fainthearted if he lacks the courage for great things because he is afraid of failing. “Say to those who are of a fearful heart, Be strong, fear not!” (Isaiah 35:4). “Your words have upheld him who was stumbling” (Job 4:4).

They fail in virtue when they sin from weakness or are halfhearted in a good act, and these people need to be supported. So Paul remarks, help the weak—that is, assist them with all charity, for their own power is weak for resisting evil or for doing good works. “We who are strong ought to bear with the failings of the weak” (Romans 15:1).

A bishop should guard himself against any kind of fault, and especially against impatience, for he is bearing the full burden of the group. “I am not able to carry all this people alone, the burden is too heavy for me” (Numbers 11:14). Therefore, he says, be patient with them all. “Good sense makes a man slow to anger” (Proverbs 19:11).

Then, when Paul says, see that none of you repays evil for evil, he shows them in general how they should behave toward everyone. Regarding this, he does two things: first, he shows how everyone should behave in certain matters; second, he shows how they should behave in all things (1 Thessalonians 5:21).

In regard to the first, he makes three points, showing how they should behave: first, toward their fellow men; second, in matters that pertain to God (1 Thessalonians 5:16); and third, with respect to His gifts (1 Thessalonians 5:19).

First, they should not be malicious toward their fellow men but should try to be kind to them. Whereas Paul spoke in particular before, now he speaks in general: see that none of you repays evil for evil. “If I have repaid my friend with evil, let the enemy pursue me...” (Psalms 7:4).

On the other hand, retribution is frequently sought before a judge. It should be pointed out that a moral act is defined by its intended end. The intention, however, can be of two kinds. One may desire the mere misfortune of another, and this is wrong because of its vengeful character. Alternatively, the act may be aimed at the good of correction, or at justice and the protection of the public interest.

In this latter case, one does not repay evil for evil but rather good, which is the corrective for evil.

Regarding the second point, Paul says, always seek to do good. He says “seek” and not “do,” because you must seek the opportunity to do good for your neighbor, not wait for your neighbor to provide you with one. “Seek peace, and pursue it” (Psalms 34:14). Paul also says, “Do not be overcome by evil”—that is, do not be attracted by it to do wrong—“but overcome evil with good” (Romans 12:21). “As we have opportunity, let us do good to all men” (Galatians 6:10).

Second, regarding matters that pertain to God, when Paul says, rejoice always, he shows how they should behave toward God. He mentions three things.

First, they are to rejoice in Him. Paul says, rejoice always—that is, in God. For whatever evil might occur, it is incomparable to the goodness that is God. Therefore, no evil should interrupt this joy, and so Paul insists, rejoice always.

Second, they are to pray for the blessings they want to receive. Paul urges, pray constantly. “They ought always to pray and not lose heart” (Luke 18:1).

How is this possible? It may happen in three ways:

1. The person who does not neglect the appointed hours for prayer is said to pray always. “You shall eat at my table always” (2 Samuel 9:7).
2. To “pray constantly” can mean to pray continuously in effect. Here, prayer is considered in terms of its effect. Prayer is the expression of desire; when I desire something, I ask for it by praying. Thus, prayer is the petition for suitable things from God, and so desire has the power of prayer. “O Lord, you will hear the desire of the meek” (Psalms 10:17). Since whatever we do is the result of a desire, prayer remains in force in the good things we do, for our good works flow from the desire for good. A commentary on this verse points out: “He does not cease praying who does not cease doing good.”
3. A third way to pray without ceasing is by giving alms, which can be a cause of continual prayer. In the lives of the Fathers we read: “He who gives alms is the one who always prays, for the person who receives alms prays for you even when you are asleep.”

Third, they are to offer thanks for blessings already received. Hence, Paul says, in all circumstances... give thanks—that is, in good times and bad. “We know that in everything God works for good with those who love him” (Romans 8:28). “Abounding in thanksgiving” (Colossians 2:7). “With thanksgiving” (Philippians 4:6). For this is the will of God in Christ Jesus for you. “Who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4).

Third, regarding God's gifts, when Paul says, do not quench the Spirit, he shows them how to regard them. He shows first that they must not diminish the Spirit's gifts, and second, that they must not despise them (1 Thessalonians 5:20).

The Holy Spirit is a divine, incorruptible, and eternal person, so He cannot be extinguished in His own substance. Nevertheless, someone is said to quench the Spirit in three ways:

1. By extinguishing the fervor of the Spirit, either in oneself or in someone else. “Be aglow with the Spirit” (Romans 12:11). When someone wishes to do something generous from the impulse of the Holy Spirit, or even when a generous inclination arises, and that person hinders it, he extinguishes the Holy Spirit. “You always resist the Holy Spirit” (Acts 7:51).
2. By mortal sin. The Holy Spirit always abides in Himself, but He abides in us when He causes us to abide in Him. When someone commits a mortal sin, the Holy Spirit no longer abides in him. “For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness” .
3. By concealing the Spirit's gift. This implies that if you have a gift of the Spirit, you should use it for the benefit of your neighbors. “Hidden wisdom and unseen treasure, what advantage is there in either of them?” . “Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house” (Matthew 5:15).

Next, Paul says, Do not despise prophesying. Some among them were gifted with prophecies but were considered insane by others. “Earnestly desire the spiritual gifts, especially that you may prophesy” (1 Corinthians 14:1). Alternatively, prophesying can be understood as divine doctrine, for those who explain divine doctrine are called prophets. In this case, the command means not to despise the words of God and His preachers. “For the word of the Lord has become for me a reproach and derision all day long” (Jeremiah 20:8).

Then, when he says, but test everything, he shows how they should behave toward all things. His advice is that they should use discretion in all matters. “Your spiritual worship” [“Your reasonable service”] (Romans 12:1). This involves a careful examination, the choosing of the good, and the rejection of the evil.

Paul elaborates on these three points. First, regarding examination, he says that while they should not despise prophesying, they must nevertheless test everything that is doubtful, for things that are evident do not require examination. “Do not believe every spirit” (1 John 4:1). “Does not the ear try words?” (Job 12:11). Second, concerning choosing the good, he says, hold fast what is good. “For a good purpose it is always good to be made much of” (Galatians 4:18). Third, regarding evil, Paul says, abstain from every form of evil. “He knows how to refuse the evil and choose the good” (Isaiah 7:15). He says every form because we are obliged to avoid even those actions that only have the appearance of evil—that is, actions we cannot perform in the sight of others without causing scandal.

Then, when Paul says, may the God of peace himself sanctify you wholly, he inserts a prayer. In this section, he does three things: first, he prays on their behalf; second, he indicates that his prayer will be heard; and finally, he issues special admonitions. Paul implies, “I have given my advice, but remember that nothing will come of it unless God gives you grace.” Therefore, he prays, may the God of peace himself sanctify you. “I am the Lord who sanctify you” (Leviticus 22:32). He prays that they be sanctified wholly, so that they may be completely holy, and may your spirit and soul and body be kept sound.

Because of these words, some have maintained that the spirit in man is one element and the soul another, thus proposing two souls in man: one that animates the body and another that performs the function of reasoning. These opinions are rejected in the Church’s teaching.

It should be understood that these two elements, which are really one, do not differ essentially, but only because of the powers present in them. There are certain powers in our soul linked to bodily organs, such as the powers of the sensitive part of the soul. There are other powers not linked to bodily organs, which function apart from the body; these are the powers of the intellectual part of the soul. These latter powers are regarded as spiritual because they are immaterial and, in a way, separate from the body, as they are not functions of the body but are referred to as the mind. “Be renewed in the spirit of your minds” (Ephesians 4:23). Yet it is called the soul in that it animates the body, for this is its proper function. Paul speaks here in a specific sense.

There are three elements involved in sin: reason, the sensitive appetite, and the actions of the body. Paul is anxious that all three of these areas be free from sin. Because he wants reason to be free from sin, he says, may your spirit—that is, your mind—be kept sound. For in every sin, reason is corrupted in the sense that every evil person is in some way ignorant. There should be no sin in the sensitive appetite either, to which Paul refers when he says, and soul. Nor should there be sin in the body, so Paul adds, and body. This is achieved when the body is preserved immune from sin.

Paul also says, and blameless. This is different from being “without sin,” which can be attributed only to Christ. To be “blameless” can also be said of those who, although they may commit venial sins, have not committed grave sins by which others may be scandalized. “Walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). Paul adds, at the coming of our Lord Jesus Christ, which means persevering until the end of life. Alternatively, the word “spirit” may refer to the gift of the Holy Spirit, as if implying, “May the gift of the Holy Spirit that you have remain unimpaired.”

Then, when Paul says, He who calls you is faithful, he expresses the hope that his prayer will be heard. It is as if he is saying, “It will come about as I hope, for He who calls you will do it”—that is, He will accomplish it. “The Lord is faithful in all his words” (Psalms 145:13). “And those whom he called he also justified” (Romans 8:30).

Finally, Paul adds some familiar admonitions. He urges prayer and mutual peace: greet all the brethren with a holy kiss. This should not be a treacherous kiss like that of Judas (Matthew 26), nor a passionate kiss like that of the lustful woman in Proverbs (Proverbs 7:13).

I adjure you by the Lord that this letter be read to all the brethren. Paul feared that those in charge of the assembly might suppress it because of some of the things it contained. “The people curse him who holds back grain, but a blessing is on the head of him who sells it” (Proverbs 11:26).

Finally, he concludes the letter with a greeting.