1 But concerning the times and the seasons, brothers, you have no need that anything be written to you.
2 For you yourselves know well that the day of the Lord comes like a thief in the night.
3 For when they are saying, “Peace and safety,” then sudden destruction will come on them, like birth pains on a pregnant woman. Then they will in no way escape.
4 But you, brothers, aren’t in darkness, that the day should overtake you like a thief.
5 You are all children of light and children of the day. We don’t belong to the night, nor to darkness,
6 so then let’s not sleep, as the rest do, but let’s watch and be sober.
7 For those who sleep, sleep in the night; and those who are drunk are drunk in the night.
8 But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation.
9 For God didn’t appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ,
10 who died for us, that, whether we wake or sleep, we should live together with him.
11 Therefore exhort one another, and build each other up, even as you also do.
12 But we beg you, brothers, to know those who labor among you, and are over you in the Lord and admonish you,
13 and to respect and honor them in love for their work’s sake. Be at peace among yourselves.
14 We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
15 See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all.
16 Always rejoice.
17 Pray without ceasing.
18 In everything give thanks, for this is the will of God in Christ Jesus toward you.
19 Don’t quench the Spirit.
20 Don’t despise prophecies.
21 Test all things, and hold firmly that which is good.
22 Abstain from every form of evil.
23 May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 5:8Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast;--so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be able to penetrate such a soul. … "And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it.
Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast;--so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be able to penetrate such a soul. … "And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 5:14Admonish, he says, "the disorderly," not of imperiousness, he says, nor of self-will rebuke them, but with admonition. "Encourage the fainthearted, support the weak, be longsuffering toward all." For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt. On this account it is necessary by admonition to render the medicine sweet. … "Support the weak," he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, "Them that are weak in the faith receive ye." … For in our bodies too we do not suffer the weak member to perish. "Be longsuffering toward all," he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this
Admonish, he says, "the disorderly," not of imperiousness, he says, nor of self-will rebuke them, but with admonition. "Encourage the fainthearted, support the weak, be longsuffering toward all." For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt. On this account it is necessary by admonition to render the medicine sweet. … "Support the weak," he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, "Them that are weak in the faith receive ye." … For in our bodies too we do not suffer the weak member to perish. "Be longsuffering toward all," he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 10; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 5:23Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. … What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says "your spirit." For if that remains pure, the other remains also. "And soul and body," he says. For neither the one nor the other then admits anything evil.
Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. … What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says "your spirit." For if that remains pure, the other remains also. "And soul and body," he says. For neither the one nor the other then admits anything evil.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 11; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 5:19–21Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; … it is with propriety that we are said to quench him, when we make void his grace. … those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. … there is a twofold error that is wont to be fallen into, for there are some who, … reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. … Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth.
Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; … it is with propriety that we are said to quench him, when we make void his grace. … those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. … there is a twofold error that is wont to be fallen into, for there are some who, … reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. … Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth.
John Calvin, Commentaries, on 5:15–22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 5:23We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. … Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections. … For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God.
We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. … Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections. … For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God.
John Calvin, Commentaries, on 5:23–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Thessalonians 5:1–2There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. … As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.
There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. … As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.
Matthew Henry, Commentary on the Whole Bible, on 5:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Thessalonians 5:16–18Rejoice evermore, Th1 5:16. This must be understood of spiritual joy … if we do rejoice in God, we may do that evermore. … If we are sorrowful upon any worldly account, yet still we may always rejoice, Co2 6:10. … Pray without ceasing, Th1 5:17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. … The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. … In every thing give thanks, Th1 5:18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. … We should be thankful in every condition, even in adversity as well as prosperity.
Rejoice evermore, Th1 5:16. This must be understood of spiritual joy … if we do rejoice in God, we may do that evermore. … If we are sorrowful upon any worldly account, yet still we may always rejoice, Co2 6:10. … Pray without ceasing, Th1 5:17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. … The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. … In every thing give thanks, Th1 5:18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. … We should be thankful in every condition, even in adversity as well as prosperity.
Matthew Henry, Commentary on the Whole Bible, on 5:16–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Thessalonians 5:16–18Rejoice evermore - In uninterrupted happiness in God. Pray without ceasing - Which is the fruit of always rejoicing in the Lord. In everything give thanks - Which is the fruit of both the former. … Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing … Thanksgiving is inseparable from true prayer: it is almost essentially connected with it. He that always prays is ever giving praise, whether in ease or pain, both for prosperity and for the greatest adversity.
Rejoice evermore - In uninterrupted happiness in God. Pray without ceasing - Which is the fruit of always rejoicing in the Lord. In everything give thanks - Which is the fruit of both the former. … Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing … Thanksgiving is inseparable from true prayer: it is almost essentially connected with it. He that always prays is ever giving praise, whether in ease or pain, both for prosperity and for the greatest adversity.
John Wesley, Explanatory Notes upon the New Testament, on 5:16–17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
1 Thessalonians 5
1 Thessalonians 5:1–23, World English Bible
1 Thessalonians 5 in the Bible · Told in the Story: Chapter 15, Letters to Thessalonica
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 5:8Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast;--so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be able to penetrate such a soul. … "And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 9; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 5:14Admonish, he says, "the disorderly," not of imperiousness, he says, nor of self-will rebuke them, but with admonition. "Encourage the fainthearted, support the weak, be longsuffering toward all." For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt. On this account it is necessary by admonition to render the medicine sweet. … "Support the weak," he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, "Them that are weak in the faith receive ye." … For in our bodies too we do not suffer the weak member to perish. "Be longsuffering toward all," he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 10; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 5:23Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. … What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says "your spirit." For if that remains pure, the other remains also. "And soul and body," he says. For neither the one nor the other then admits anything evil.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 11; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 5:19–21Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; … it is with propriety that we are said to quench him, when we make void his grace. … those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. … there is a twofold error that is wont to be fallen into, for there are some who, … reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. … Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth.
John Calvin, Commentaries, on 5:15–22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 5:23We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. … Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections. … For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God.
John Calvin, Commentaries, on 5:23–28; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Thessalonians 5:1–2There are times and seasons for us to do our work in: these it is our duty and interest to know and observe; but the time and season when we must give up our account we know not, nor is it needful that we should know them. … As the thief usually cometh in the dead time of the night, when he is least expected, such a surprise will the day of the Lord be; so sudden and surprising will be his appearance. The knowledge of this will be more useful than to know the exact time, because this should awaken us to stand upon our watch, that we may be ready whenever he cometh.
Matthew Henry, Commentary on the Whole Bible, on 5:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Thessalonians 5:16–18Rejoice evermore, Th1 5:16. This must be understood of spiritual joy … if we do rejoice in God, we may do that evermore. … If we are sorrowful upon any worldly account, yet still we may always rejoice, Co2 6:10. … Pray without ceasing, Th1 5:17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. … The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. … In every thing give thanks, Th1 5:18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. … We should be thankful in every condition, even in adversity as well as prosperity.
Matthew Henry, Commentary on the Whole Bible, on 5:16–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Thessalonians 5:16–18Rejoice evermore - In uninterrupted happiness in God. Pray without ceasing - Which is the fruit of always rejoicing in the Lord. In everything give thanks - Which is the fruit of both the former. … Prayer may be said to be the breath of our spiritual life. He that lives cannot possibly cease breathing. So much as we really enjoy of the presence of God, so much prayer and praise do we offer up without ceasing … Thanksgiving is inseparable from true prayer: it is almost essentially connected with it. He that always prays is ever giving praise, whether in ease or pain, both for prosperity and for the greatest adversity.
John Wesley, Explanatory Notes upon the New Testament, on 5:16–17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.