Before ending his letter, Paul makes certain requests and gives few advice. Those requests and advice help the community to grow. Since the time of Paul’s stay in Thessalonica was short, the community did not have yet the hierarchical structure known from the letters (Phil 1:1; 1 Tim 3:1–13). Yet, there are already those, who take lead over the community and admonish them. Notice that this leading is in the Lord (1 Thess 5:12). What does it mean is explained in the Gospel of Mark (Mark 10:42–45) and the letter of Peter (1 Peter 5:1–3). It is a leading by example not by lording over the others.
If we take some insights from other letters, then those who lead and admonish must have been among the first believers (see 1 Cor 16:15–16). What would they responsibility be? Probably:
Paul pleads with the community that they should respect such people. Why does Paul need to make such request? Were they not respected by some members and thus a possibility of division? Paul wants the community to “esteem them most exceedingly in love for their work’s sake”.
The next come the call to peace (see also Rom 14:19; and 2 Cor 13:11). How to understand this call to peace? On the one hand, Christian doctrine brings that inner peace that springs from the understanding that one has finally found the truth, that one has been forgiven, that one is at peace with God and him/herself. On the other hand, Christian common living is based on unity among the members of community. We are all children of One God, redeemed by one Savior, and given the same Spirit. Christian community is a divine family. There could be differences of opinions but these opinions cannot lead to divisions within the the community. Our God is the God of peace and that challenges us to maintain peace among ourselves (Rom 15:33; and 2 Cor 13:11).
Next request is probably directed to those who preside over the community. Four verbs describe their task:
In the next verse (1 Thess 5:15), Christian morality reaches its highest grounds. Instead of the Old Testament rule “eye for eye and tooth for tooth” (Ex 21:24), there is the New Testament rule to “overcome evil with good” (Rom 12:21). Any kind of vengeance should be left to God (Rom 12:19). We all have experienced God’s mercy. God has overcome our sinfulness with the one act of goodness - offering His only Son for our salvation. As the recipients of this act of mercy, we should be merciful as well.
Next three verses (1 Thess 5:16–18) indicate how the believers in Thessalonica should be different from the rest of its population:
Next three verses (1 Thess 5:19–21) are connected with the Holy Spirit and His two particular charisms, namely prophecy and discernment.
On the day of our baptism, we have been sealed with the Holy Spirit for the day of Christ’s coming. This Spirit is compared often to fire that indicates God’s presence (see Ex 13:21–22; Acts 2:1–4). Yet, we should always remember that the Spirit is a living person. Thus, we cannot only quench the Spirit but also grieve the Spirit (Ephesians 4:30; see Is 63:10). What can quench the Spirit of God? Disregarding His charismatic gifts. What can grieve the Spirit? A life of sin that ruins the salvific work of Christ (see Gal 5:16–26).
When comes to quenching the Spirit, Paul gives us two examples:
Prophecy. In the apostolic times, prophecy was one among the most appreciated charismatic gifts (see 1 Cor 14:1). However, the function of the prophets was not to predict the future - although this could also be done (see Acts 21:11) - but to edify, encourage, and console the community (1 Cor 14:3). As the prophets of old - those great figures of the Old Testament, the prophets of the New Testament are called to proclaim God’s word. Thus, the statement “despise not prophecies” means “despise not” God’s word proclaimed to them.
Discernment. It is closely related with prophecy. In the Old Testament there were many false prophets. They pretended to preach the word of God, but in fact they preached their own ideas and dreams (see Jer 23:25–28). So is in the New Testament. Jesus predicted that false prophets would rise in order to deceive the Church (see Mark 13:22). Thus, Christ’s believers should not be quick to believe in everything. They should discern properly everything with the help of the Spirit of God (see 1 John 4:1–3).
Finally, this section of the letter calls to mind the example of Job, the righteous man, who stood away from every evil thing (Job 1:1), from all wrong (Job 2:3). 1 Thess 5:22, gives us a fundamental rule for discernment: like a righteous Job we should abstain from every form of evil.
The letter ends with repeated call to holiness (see 1 Thess 4:3,7). Yet, the one who can complete their sanctification is God himself. Here, He is called the God of peace (see Judges 6:24; Eph 2:14–18). The aim of this holiness is to prepare them for the second coming of Christ.
It is worth noticing that three components of human person are mentioned here: spirit, soul, and body. It is not easy to see the difference between the spirit and soul. Some see these three components as expressing three forms of relationship:
(1) through our spirit we relate with God's Spirit - we know God;
(2) through our soul we gain self-understanding - we know ourselves.
(3) through our bodies we relate with the outside world - we know the world.
The “holy kiss”. In the Jewish culture, kiss expresses love and friendship (see 1 Sam 20:41). This sign was passed on to Christian communities by Paul expressing a bound of love that the grace of salvation has achieved in each believer (see Gal 3:28). In order to distinguish it from other expression of unity and friendship, Paul gave it a name “holy kiss” (see Rom 16:16; and 1 Cor 16:20; also 2 Cor 13:12). It is here, that our “sign of peace” during the Eucharistic celebration finds its origin.
In the final sentence, Paul reminds the Thessalonians that Christ’s grace accompanies them (see Matt 28:20).