Text -- 1 Thessalonians 1:1-4 (NET)

Salutation

1:1 From Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace and peace to you!

Thanksgiving for Response to the Gospel

1:2 We thank God always for all of you as we mention you constantly in our prayers, 1:3 because we recall in the presence of our God and Father your work of faith and labor of love and endurance of hope in our Lord Jesus Christ. 1:4 We know, brothers and sisters loved by God, that he has chosen you,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 1:1

Paul, and Silvanus, and Timothy ( Paulos kai Silouanos kai Timotheos ).

Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Silbanos in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul’ s converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Act 17:14.). Timothy had joined Paul in Athens (1Th 3:1.), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Th 3:5; Act 18:5, 2Co 1:19). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is Corinthians-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we"in the Epistle. Paul does not here call himself "apostle"as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians.

Robertson: 1Th 1:1

Unto the church of the Thessalonians ( tēi ekklēsiāi Thessalonikeōn ).

The dative case in address. Note absence of the article with Thessalonikeōn because a proper name and so definite without it. This is the common use of ekklēsia for a local body (church). The word originally meant "assembly"as in Act 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Act 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Th 3:17) against all spurious claimants (2Th 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be!

Robertson: 1Th 1:1

In God the Father and the Lord Jesus Christ ( en theōi patri kai kuriōi Jēsou Christōi ).

This church is grounded in (en , with the locative case) and exists in the sphere and power of

Robertson: 1Th 1:1

God the Father and the Lord Jesus Christ.

No article in the Greek, for both theōi patri and kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ,"with all the theological content of each word. The name "Jesus"(Saviour, Mat 1:21) he knew, as the "Jesus of history,"the personal name of the Man of Galilee, whom he had once persecuted (Act 9:5), but whom he at once, after his conversion, proclaimed to be "the Messiah,"(ho Christos , Act 9:22). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Act 13:23) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour"(sōtēra Iēsoun ). Now Paul follows the Christian custom by adding Christos (verbal from chriō , to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus"(Col 1:1). And he dares also to apply kurios (Lord) to "Jesus Christ,"the word appropriated by Claudius ( Dominus , Kurios ) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psa 32:1. (quoted by Paul in Rom 4:8). Paul uses Kurios of God (1Co 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Rom 4:8. And here he places "the Lord Jesus Christ"in the same category and on the same plane with "God the father."There will be growth in Paul’ s Christology and he will never attain all the knowledge of Christ for which he longs (Phi 3:10-12), but it is patent that here in his first Epistle there is no "reduced Christ"for Paul. He took Jesus as "Lord"when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me"(Act 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life.

Robertson: 1Th 1:1

Grace to you and peace ( charis humin kai eirēnē ).

These words, common in Paul’ s Epistles, bear "the stamp of Paul’ s experience"(Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised"(Frame). The infinitive (chairein ) so common in the papyri letters and seen in the New Testament also (Act 15:23; Act 23:26; Jam 1:1) here gives place to charis , one of the great words of the New Testament (cf. Joh 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul’ s messages than this word charis (from chairō , rejoice) from which charizomai comes.

Robertson: 1Th 1:1

Peace ( eirēnē )

is more than the Hebrew shalōm so common in salutations. One recalls the "peace"that Christ leaves to us (Joh 14:27) and the peace of God that passes all understanding (Phi 4:7). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

Robertson: 1Th 1:2

We give thanks ( eucharistoumen ).

Late denominative verb eucharisteō from eucharistos (grateful) and that from eu , well and charizomai , to show oneself kind. See charis in 1Th 1:1. "The plural implies that all three missionaries prayed together"(Moffatt).

Robertson: 1Th 1:2

Always ( pantote ).

Late word, rare in lxx. So with eucharisteō in 2Th 1:3; 2Th 2:13; 1Co 1:4; Eph 5:20; Phi 1:3. Moffatt takes it to mean "whenever Paul was at his prayers."Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude"(Milligan), "in tune with the Infinite."

Robertson: 1Th 1:2

For you all ( peri pantōn humōn ).

Paul "encircled (peri , around) them all,"including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all,"particularly in Phil. (Phi 1:3, Phi 1:7).

Robertson: 1Th 1:2

Making mention ( mneian poioumenoi ).

Paul uses this very idiom in Rom 1:9; Eph 1:16; Phm 1:4. Milligan cites a papyrus example of mneian poioumenoi in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy?

Robertson: 1Th 1:2

In

here is epi = "in the time of our prayers.""Each time that they are engaged in prayers the writers mention the names of the converts"(Frame).

Robertson: 1Th 1:3

Remembering ( mnēmoneuontes ).

Present active participle of old verb from adjective mnēmōn (mindful) and so to call to mind, to be mindful of, used either with the accusative as in 1Th 2:9 or the genitive as here.

Robertson: 1Th 1:3

Without ceasing ( adialeiptōs ).

Double compound adverb of the Koiné[28928]š (Polybius, Diodorus, Strabo, papyri) from the verbal adjective ȧdiȧleiptos (a privative and diȧleipō , to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle poioumenoi rather than with mnēmoneuontes as Revised Version and Westcott and Hort rightly do.

Robertson: 1Th 1:3

Your work of faith ( humōn tou ergou tēs pisteōs ).

Note article with both ergou and pisteōs (correlation of the article, both abstract substantives). Ergou is genitive case the object of mnēmoneuontes as is common with verbs of emotion (Robertson, Grammar , pp. 508f.), though the accusative kopon occurs in 1Th 2:9 according to common Greek idiom allowing either case. Ergou is the general term for work or business, employment, task. Note two genitives with ergou . Humōn is the usual possessive genitive, your work , while tēs pisteōs is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires"(Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in James 2.

Robertson: 1Th 1:3

Labour of love ( tou kopou tēs agapēs ).

Note article with both substantives. Here again tou kopou is the genitive the object of mnēmoneuontes while tēs agapēs is the descriptive genitive characterizing the "labour"or "toil"more exactly. Kopos is from koptō , to cut, to lash, to beat the bread, to toil. In Rev 14:13 the distinction is drawn between kopou (toil) from which the saints rest and erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (agapē ) God’ s gift and Philo uses agapē in describing love for God. "When Christianity first began to think and speak in Greek, it took up agapē and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious"(Moffatt, Love in the New Testament , p. 40). The New Testament never uses the word erōs (lust).

Robertson: 1Th 1:3

Patience of hope ( tēs hupomonēs tēs elpidos ).

Note the two articles again and the descriptive genitive tēs elpidos . It is patience marked by hope, "the endurance inspired by hope"(Frame), yes, and sustained by hope in spite of delays and set-backs. Hupomonē is an old word (hupo , menō , to remain under), but it "has come like agapē to be closely associated with a distinctively Christian virtue"(Milligan). The same order as here ergou , kopos , hupomone4 ) appears in Rev 2:2 and Lightfoot considers it"an ascending scale as practical proofs of self-sacrifice."The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney).

Robertson: 1Th 1:3

In our Lord Jesus Christ ( tou Kuriou hēmōn Iēsou Christou ).

The objective genitive with elpidos (hope) and so translated by "in"here (Robertson, Grammar , pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ"as in 1Th 1:1.

Robertson: 1Th 1:3

Before our God and Father ( emprosthen tou theou kai patros hēmōn ).

The one article with both substantives precisely as in Gal 1:4, not "before God and our Father,"both article and possessive genitive going with both substantives as in 2Pe 1:1, 2Pe 1:11; Tit 2:13 (Robertson, Grammar , pp. 785f.). The phrase is probably connected with elpidos . Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

Robertson: 1Th 1:4

Knowing ( eidotes ).

Second perfect active participle of oida (eidon ), a so-called causal participle=since we know, the third participle with the principal verb eucharistoumen , the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, Grammar , P. 1128).

Robertson: 1Th 1:4

Beloved by God ( ēgapēmenoi hupo ̣toǔ theou ).

Perfect passive participle of agapaō , the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of adelphoi here (often in this Epistle as 1Th 2:1, 1Th 2:14, 1Th 2:17; 1Th 3:7; 1Th 4:1, 1Th 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Jud 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2Th 2:13 he quotes "beloved by the Lord"from Deu 33:12. The use of adelphoi for members of the same brotherhood can be derived from the Jewish custom (Act 2:29, Act 2:37) and the habit of Jesus (Mat 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan’ s Vocabulary ).

Robertson: 1Th 1:4

Your election ( tēn eklogēn humōn ).

That is the election of you by God. It is an old word from eklegomai used by Jesus of his choice of the twelve disciples (Joh 15:16) and by Paul of God’ s eternal selection (Eph 1:4). The word eklogē is not in the lxx and only seven times in the N.T. and always of God’ s choice of men (Act 9:15; 1Th 1:4; Rom 9:11; Rom 11:5, Rom 11:7, Rom 11:8; 2Pe 1:10). The divine eklogē was manifested in the Christian qualities of 1Th 1:3 (Moffatt).

Vincent: 1Th 1:1

The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (Act 18:5; 2Co 1:19). They had assisted him in the foundation of the Thessalonian Church (Act 16:1-3; Act 17:4, Act 17:10, Act 17:14). Paul's official title; " Apostle" is omitted in the addresses of both Epistles, although in 1Th 2:6 he uses ἀπόστολοι apostles , including Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve.

Silvanus

The Silas of the Acts, where alone the form Σίλας occurs. By Paul always Σιλουανός , of which Σίλας is a contraction, as Λουκᾶς from Λουκανός . Similar contractions occur in Class., as Ἁλεξᾶς for Ἁλέξανδρος for Ἁλέξανδρος , and that for Ἁρτεμίδωρος . Silas first appears in Act 15:22, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see Act 16:20), and was, like Paul, a Roman citizen (Act 16:37, Act 16:38). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of 1Pe 5:12.

Vincent: 1Th 1:1

Timothy

Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Act 16:1, Act 16:2; comp. 2Ti 3:10, 2Ti 3:11. He accompanied Paul on his second missionary tour (Act 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul " the brother" (2Co 1:1; Col 1:1; 1Th 3:2; Phm 1:1); with Paul himself " a bondservant of Jesus Christ" (Phi 1:1); comp. 1Ti 1:18; 2Ti 1:2. Paul's confidence in him appears in Phi 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1Th 3:2). Paul sent him again to Macedonia in company with Erastus (Act 19:22), and also to Corinth (1Co 4:17). To the Corinthians he writes of Timothy as " his beloved and faithful child in the Lord" who shall remind them of his ways in Christ (1Co 4:17), and as one who worketh the work of the Lord as he himself (1Co 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes.

Vincent: 1Th 1:1

To the church of the Thessalonians

This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to " the saints, " " the brethren, " " the saints and faithful brethren." The use of the genitive of the national name is peculiar. Comp. 1Co 1:22; 2Co 1:1; Gal 1:2; Phi 1:1; Col 1:2.

Vincent: 1Th 1:1

The church ( ἐκκλησίᾳ )

From ἐκ out , and καλεῖν to call or summon . Originally with a secular meaning, an assembly of citizens regularly summoned . So Act 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1Ki 8:65; Deu 4:10; Deu 18:16), or as a community (2Ch 1:3, 2Ch 1:5; 2Ch 23:3; Neh 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν to summon formally , which do not occur in N.T., are found in lxx with συναγωγὴν gathering , λαόν people , and πρεσβυτέρους elders . Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exo 12:6, Exo 12:19, Exo 12:47; Lev 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Act 8:5; Act 14:1; Act 17:1). It is once used of a Christian assembly (Jam 2:2). Ἑπισυναγωγὴ gathering together , occurs 2Th 2:1; Heb 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for " assembly" or " congregation," : òֵãָä and ÷ָäָì , and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of òֵãָä . They were not as consistent in rendering ÷ָäָì , since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Lev 4:13; Deu 5:22, etc. The A.V. renders both words by " congregation" and " assembly" indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Act 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ in Christ , Gal 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ in God the Father and the Lord Jesus Christ , 1Th 1:1; comp. 2Th 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Rom 16:5, etc.

Vincent: 1Th 1:1

In God the Father, etc.

Const. with the church , and comp. 2Th 1:1. The phrase " the church in God" is peculiar to the Thessalonian Epistles. Elsewhere " of God" (1Co 10:32; 1Co 11:16, 1Co 11:22; 1Co 15:9, etc.); " of the saints" (1Co 14:33). Lightfoot suggests that the word ἐκκλησία can scarcely have been stamped with so definite a Christian meaning in the minds of these recent and early converts as to render the addition " in God the Father," etc., superfluous.

Vincent: 1Th 1:2

We give thanks ( εὐχαριστοῦμεν )

According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessed be God . The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Macc. 1:11; 10:7; 3 Macc. 7:16. In the N.T. Epistles, Po . Originally to do a good turn ; hence, to return a favor . The meaning to give thanks is late. The kindred noun εὐχαριστία giving of thanks , is found often in Paul. As a designation of the Lord's Supper ( Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad . iv.; Smyrn . iv., viii.; Eph. viii., Comp. Just. Mart. Apol . i., 64, 65.

In we give thanks , it is not easy to decide whether Paul uses we as plural, or in the sense of I . Rom 3:9 seems to be a clear case of the latter usage. In 1Th 3:1, 1Th 3:2, ηὐδοκήσαμεν we thought it good , and ἐπέμψαμεν we sent , can, apparently, refer only to Paul; and similarly, in 1Th 3:6, πρὸς ἡμᾶς unto us , can hardly include Silvanus who came with Timothy (comp. 1Th 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Gal 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1Co 4:10-13; 1Co 9:4, 1Co 9:5, 1Co 9:25, 1Co 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Col 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering.

On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans 6 and 8; but in other cases, when Paul speaks in the plural, he usually associates his fellow-ministers, mentally, with himself.

Vincent: 1Th 1:2

Making mention ( μνείαν ποιούμενοι )

For the phrase see Rom 1:9; Eph 1:16; Phm 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psa 111:4, to make a memorial . See further, on without ceasing , 1Th 1:3.

Vincent: 1Th 1:2

In my prayers ( ἐπὶ )

When engaged in offering my prayers. Επὶ here blends the local with the temporal sense.

Vincent: 1Th 1:2

Prayers ( προσευχῶν )

The more general term, and limited to prayer to God; while δέησις petitionary prayer, supplication , may be addressed to man. Paul alone associates the two words. See Phi 4:6; Eph 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer , in which sense it appears in Act 16:13, Act 16:16. It signified either a synagogue , or an open praying-place outside of a city.

Vincent: 1Th 1:3

Without ceasing ( ἀδιαλείπτως )

Po . In lxx see 1 Macc. 7:11; 2 Macc. 3:26; 9:4; 8:12; 15:7; 3 Macc. 6:33. Should be construed with making mention , not with remembering , as A.V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting χαίρειν be joyful , hail , welcome , appears in χάρις grace . This was perceived by Theodore of Mopsuestia (350-428 a.d.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say " So and so to So and so, greeting" (ὁ δεῖνα τῷ δεῖνι χαίρειν ). Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 b.c., from an Egyptian lady to her brother or husband: " Isias to her brother Hephaestion, greeting (χαίρειν ). If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you . Comp. Rom 1:9; Eph 1:16; Phm 1:4. Again: " Ammonios to his sister Tachnumi, abundant greeting (τὰ πλεῖστα χαίρειν ). Before all things, I pray that you may be in health; and each day I make the act of worship for you." In these specimens the conventional salutations in correspondence include the general greeting (χαίρειν ) and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work , etc., together with the statement that Timothy reports that you have a good remembrance of us (1Th 3:6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur.

Vincent: 1Th 1:3

Work - labor - patience ( ἔπργου - κόπου - ὑπομονῆς )

Ἔργον work , may mean either the act , the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work . Κόπος labor , from κόπτειν to strike or hew ; hence, laborious , painful exertion. Ὑπομονὴ patience , patient endurance and faithful persistence in toil and suffering. See on 2Pe 1:6; see on Jam 5:7. The genitives, of faith , love , hope , mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith , and is characteristic of faith. The phrase patience of hope is found only here; but see Rom 5:4; Rom 8:25; Rom 15:4; 1Co 8:7; Heb 7:11, Heb 7:12. ὑπομονὴ in lxx, see 1Ch 29:15; Job 14:19; Psa 9:18; Psa 38:7; Jeremiah 1 Jer 4:8. We have here the great triad of Christian graces, corresponding to 1Co 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1Th 5:8; Gal 5:5, Gal 5:6; 1Co 8:13; Eph 4:2-5; Col 1:4, Col 1:5; Heb 10:22-24; 1Pe 1:21-22. Comp. 1Th 2:9; 1Th 5:8; 2Th 3:5, 2Th 3:8; 1Co 15:10, 1Co 15:58; 2Co 11:27; Rev 2:2.

Vincent: 1Th 1:3

In our Lord, etc. ( τοῦ κυρίου )

Lit. of our Lord. For a similar use of the genitive, see Joh 5:42; 1Jo 2:5, 1Jo 2:15; Act 9:31; Rom 1:5;Rom 3:18, Rom 3:22, Rom 3:26, etc. Connect with hope only.

Vincent: 1Th 1:3

Before our God and Father

Const. with remembering , and comp. 1Th 2:19; 1Th 3:9.

Vincent: 1Th 1:4

Election of God

Incorrect. Const. of or by (ὑπὸ ) God with beloved . Ἑκλογὴ election , in N.T., mostly by Paul. Elsewhere only Act 9:15, and 2Pe 1:10. This, and the kindred words, ἐκλέγειν to choose , and ἐκλεκτὸς chosen or elect , are used of God's selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N.T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See 1Th 1:5-10.

Wesley: 1Th 1:1

In this epistle St. Paul neither uses the title of an apostle, nor any other, as writing to pious and simple - hearted men, with the utmost familiarity. There is a peculiar sweetness in this epistle, unmixed with any sharpness or reproof: those evils which the apostles afterward reproved having not yet crept into the church.

Wesley: 1Th 1:3

That is, praising him for it.

Wesley: 1Th 1:3

Your active, ever - working faith.

Wesley: 1Th 1:3

Love continually labouring for the bodies or souls of men. They who do not thus labour, do not love. Faith works, love labours, hope patiently suffers all things.

Wesley: 1Th 1:4

Which is through faith, by these plain proofs.

JFB: 1Th 1:1

He does not add "an apostle," because in their case, as in that of the Philippians (see on Phi 1:1), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (1Th 2:6). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.

JFB: 1Th 1:1

A "chief man among the brethren" (Act 15:22), and a "prophet" (Act 15:32), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (Act 16:1; 1Ti 4:12). Silvanus (the Gentile expanded form of "Silas") is called in 1Pe 5:12, "a faithful brother" (compare 2Co 1:19). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.

JFB: 1Th 1:1

Not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on Phi 1:1; 1 and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (1Th 5:12; 2Co 1:1; Gal 1:2).

JFB: 1Th 1:1

Implying vital union.

JFB: 1Th 1:1

This marks that they were no longer heathen.

JFB: 1Th 1:1

This marks that they were not Jews, but Christians.

JFB: 1Th 1:1

That ye may have in God that favor and peace which men withhold [ANSELM]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1Co 1:3; 2Co 1:2.

JFB: 1Th 1:2

(Rom 1:9; 2Ti 1:3.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.

JFB: 1Th 1:2

I, Silvanus, and Timotheus. Rom 1:9 supports ALFORD in translating, "making mention of you in our prayers without ceasing" (1Th 1:3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.

JFB: 1Th 1:3

The working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), 1Th 1:5-10; Jam 2:22. So "the work of faith" in 2Th 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces (1Th 5:8; 1Co 13:13).

JFB: 1Th 1:3

The Greek implies toil, or troublesome labor, which we are stimulated by love to bear (1Th 2:9; Rev 2:2). For instances of self-denying labors of love, see Act 20:35; Rom 16:12. Not here ministerial labors. Those who shun trouble for others, love little (compare Heb 6:10).

JFB: 1Th 1:3

Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." Rom 15:4 shows that "patience" also nourishes "hope."

JFB: 1Th 1:3

Literally, "hope of our Lord Jesus," namely, of His coming (1Th 1:10): a hope that looked forward beyond all present things for the manifestation of Christ.

JFB: 1Th 1:3

Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [GOMARUS]. Things are really what they are before God. BENGEL takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your . . . faith," &c., make me to prefer the former view.

JFB: 1Th 1:3

The Greek implies, "in the sight of Him who is [at once] God and our Father."

JFB: 1Th 1:4

Forasmuch as we know.

JFB: 1Th 1:4

The Greek is rather, "beloved by God"; so Rom 1:7; 2Th 2:13. "Your election" means that God has elected you as individual believers to eternal life (Rom 11:5, Rom 11:7; Col 3:12; 2Th 2:13).

Clarke: 1Th 1:1

Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4, Act 17:14

Clarke: 1Th 1:1

And Silvanus - This was certainly the same as Silas, who was St. Paul’ s companion in all his journeys through Asia Minor and Greece; see Act 15:22; Act 16:19; Act 17:4, Act 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.

Clarke: 1Th 1:2

We give thanks - See Phi 1:3, Phi 1:4, and Col 1:3; where the same forms of speech are used.

Clarke: 1Th 1:3

Your work of faith - This verse contains a very high character of the believers at Thessalonica. They had Faith, not speculative and indolent, but true, sound, and operative; their faith worked. They had Love, not that gazed at and became enamoured of the perfections of God, but such a love as labored with faith to fulfill the whole will of God. Faith worked; but love, because it can do more, did more, and therefore labored - worked energetically, to promote the glory of God and the salvation of men. They had Hope; not an idle, cold, heartless expectation of future good, from which they felt no excitement, and for which they could give no reason, but such a hope as produced a satisfying expectation of a future life and state of blessedness, the reality of which faith had descried, and love anticipated; a hope, not hasty and impatient to get out of the trials of life and possess the heavenly inheritance, but one that was as willing to endure hardships as to enjoy glory itself, when God might be most honored by this patient endurance. Faith worked, Love labored, and Hope endured patiently

It is not a mark of much grace to be longing to get to heaven because of the troubles and difficulties of the present life; they who love Christ are ever willing to suffer with him; and he may be as much glorified by patient suffering, as by the most active faith or laborious love. There are times in which, through affliction or other hinderances, we cannot do the will of God, but we can suffer it; and in such cases he seeks a heart that bears submissively, suffers patiently, and endures, as seeing him who is invisible, without repining or murmuring. This is as full a proof of Christian perfection as the most intense and ardent love. Meekness, gentleness, and long-suffering, are in our present state of more use to ourselves and others, and of more consequence in the sight of God, than all the ecstasies of the spirits of just men made perfect, and than all the raptures of an archangel. That Church or Christian society, the members of which manifest the work of faith, labor of love, and patience of hope, is most nearly allied to heaven, and is on the suburbs of glory.

Clarke: 1Th 1:4

Knowing your election of God - Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians. No irrespective, unconditional, eternal, and personal election to everlasting glory, is meant by the apostle. As God had chosen the Jews, whom, because of their obstinate unbelief, he had now rejected; so he had now chosen or elected the Gentiles. And in neither case was there any thing absolute; all was most specifically conditional, as far as their final salvation was concerned; without any merit on their side, they were chosen and called to those blessings which, if rightly used, would lead them to eternal glory. That these blessings could be abused - become finally useless and forfeited, they had an ample proof in the case of the Jews, who, after having been the elect of God for more than 2000 years, were now become reprobates.

Calvin: 1Th 1:1

The brevity of the inscription clearly shews that Paul’s doctrine had been received with reverence among the Thessalonians, and that without controversy they all rendered to him the honor that he deserved. For when in other Epistles he designates himself an Apostle, he does this for the purpose of claiming for himself authority. Hence the circumstance, that he simply makes use of his own name without any title of honor, is an evidence that those to whom he writes voluntarily acknowledged him to be such as he was. The ministers of Satan, it is true, had endeavored to trouble this Church also, but it is evident that their machinations were fruitless. He associates, however, two others along with himself, as being, in common with himself, the authors of the Epistle. Nothing farther is stated here that has not been explained elsewhere, excepting that he says, “the Church in God the Father, and in Christ; ” by which terms (if I mistake not) he intimates, that there is truly among the Thessalonians a Church of God. This mark, therefore, is as it were an approval of a true and lawful Church. We may, however, at the same time infer from it, that a Church is to be sought for only where God presides, and where Christ reigns, and that, in short, there is no Church but what is founded upon God, is gathered under the auspices of Christ, and is united in his name.

Calvin: 1Th 1:2

2.We give thanks to God. He praises, as he is wont, their faith and other virtues, not so much, however, for the purpose of praising them, as to exhort them to perseverance. For it is no small excitement to eagerness of pursuit, when we reflect that God has adorned us with signal endowments, that he may finish what he has begun, and that we have, under his guidance and direction, advanced in the right course, in order that we may reach the goal. For as a vain confidence in those virtues, which mankind foolishly arrogate to themselves, puffs them up with pride, and makes them careless and indolent for the time to come, so a recognition of the gifts of God humbles pious minds, and stirs them up to anxious concern. Hence, instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness from God. ⁴⁹¹ He also turns immediately to the future, in making mention of his prayers. We thus see for what purpose he commends their previous life.

Calvin: 1Th 1:3

3.Unceasingly remembering you. While the adverb unceasingly might be taken in connection with what goes before, it suits better to connect it in this manner. What follows might also be rendered in this way: Remembering your work of faith and labor of love, etc. Nor is it any objection to this that there is an article interposed between the pronoun ὑμῶν and the noun ἔργου, ⁴⁹² for this manner of expression is frequently made use of by Paul. I state this, lest any one should charge the old translator with ignorance, from his rendering it in this manner. ⁴⁹³ As, however, it matters little as to the main point ⁴⁹⁴ which you may choose, I have retained the rendering of Erasmus. ⁴⁹⁵

He assigns a reason, however, why he cherishes so strong an affection towards them, and prays diligently in their behalf — because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious — this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.

Work of faith I understand as meaning the effect of it. This effect, however, may be explained in two ways — passively or actively, either as meaning that faith was in itself a signal token of the power and efficacy of the Holy Spirit, inasmuch as he has wrought powerfully in the exciting of it, or as meaning that it afterwards produced outwardly its fruits. I reckon the effect to be in the root of faith rather than in its fruits — “A rare energy of faith has strewn itself powerfully in you.”

He adds labor of love, by which he means that in the cultivation of love they had grudged no trouble or labor. And, assuredly, it is known by experience, how laborious love is. That age, however, more especially afforded to believers a manifold sphere of labor, if they were desirous to discharge the offices of love. The Church was marvelously pressed down by a great multitude of afflictions: ⁴⁹⁶ many were stripped of their wealth, many were fugitives from their country, many were thrown destitute of counsel, many were tender and weak. ⁴⁹⁷ The condition of almost all was involved. So many cases of distress did not allow love to be inactive.

To hope he assigns patience, as it is always conjoined with it, for what we hope for, we in patience wait for, (Rom 8:24) and the statement should be explained to mean, that Paul remembers their patience in hoping for the coming of Christ. From this we may gather a brief definition of true Christianity — that it is a faith that is lively and full of vigor, so that it spares no labor, when assistance is to be given to one’s neighbors, but, on the contrary, all the pious employ themselves diligently in offices of love, and lay out their efforts in them, so that, intent upon the hope of the manifestation of Christ, they despise everything else, and, armed with patience, they rise superior to the wearisomeness of length of time, as well as to all the temptations of the world.

The clause, before our God and Father, may be viewed as referring to Paul’s remembrance, or to the three things spoken immediately before. I explain it in this way. As he had spoken of his prayers, he declares that as often as he raises his thoughts to the kingdom of God, he, at the same time, recalls to his remembrance the faith, hope, and patience, of the Thessalonians, but as all mere presence must vanish when persons come into the presence of God, this is added, ⁴⁹⁸ in order that the affirmation may have more weight. Farther, by this declaration of his goodwill towards them he designed to make them more teachable and prepared to listen. ⁴⁹⁹

Calvin: 1Th 1:4

4.Knowing, brethren beloved. The participle knowing may apply to Paul as well as to the Thessalonians. Erasmus refers it to the Thessalonians. I prefer to follow Chrysostom, who understands it of Paul and his colleagues, for it is (as it appears to me) a more ample confirmation of the foregoing statement. For it tended in no small degree to recommend them — that God himself had testified by many tokens, that they were acceptable and dear to him.

Election of God. I am not altogether dissatisfied with the interpretation given by Chrysostom — that God had made the Thessalonians illustrious, and had established their excellence. Paul, however, had it in view to express something farther; for he touches upon their calling, and as there had appeared in it no common marks of God’s power, he infers from this that they had been specially called with evidences of a sure election. For the reason is immediately added — that it was not a bare preaching that had been brought to them, but such as was conjoined with the efficacy of the Holy Spirit, that it might obtain entire credit among them.

When he says, in power, and in the Holy Spirit, it is, in my opinion, as if he had said — in the power of the Holy Spirit, so that the latter term is added as explanatory of the former. Assurance, to which he assigned the third place, was either in the thing itself, or in the disposition of the Thessalonians. I am rather inclined to think that the meaning is, that Paul’s gospel had been confirmed by solid proofs, ⁵⁰⁰ as though God had shewn from heaven that he had ratified their calling. ⁵⁰¹ When, however, Paul brings forward the proofs by which he had felt assured that the calling of the Thessalonians was altogether from God, he takes occasion at the same time to recommend his ministry, that they may themselves, also, recognize him and his colleagues as having been raised up by God.

By the term power some understand miracles. I extend it farther, as referring to spiritual energy of doctrine. For, as we had occasion to see in the First Epistle to the Corinthians, Paul places it in contrast with speech ⁵⁰² — the voice of God, as it were, living and conjoined with effect, as opposed to an empty and dead eloquence of men. It is to be observed, however, that the election of God, which is in itself hid, is manifested by its marks—when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling, darken this first grace, from which faith itself flows. “By faith,” say they, “we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between us and reprobates.” It is as though they said — “Salvation is of faith: there is, therefore, no grace of God that illuminates us in faith.” Nay rather, as gratuitous election must be conjoined with calling, as with its effect, so it must necessarily, in the mean time, hold the first place. It matters little as to the sense, whether you connect ὑπὸ with the participle beloved or with the term election ⁵⁰³

Defender: 1Th 1:1

It is possible that this is the first epistle written by Paul. Paul had taken Silas (same as Silvanus) and Timothy with him on his first missionary venture into Greece (Acts 15:40-16:3; Act 16:10). After preaching the gospel in Philippi, the leading city of Macedonia (Act 16:12), they came to another important seaport, Thessalonica (Act 17:1), remaining at least several weeks and winning both Jews and Greeks to Christ. These, evidently, formed a church, and a short time later, after Paul had gone on to Corinth (Act 18:1, Act 18:11), it was to them that Paul wrote this first epistle. Since both Silas and Timothy had been with him at Thessalonica, he included them in his salutation to the church.

Defender: 1Th 1:1

It is significant that in the first verse of what may have been his first epistle, Paul acknowledges Jesus Christ as Lord (Act 2:36). He frequently used this full name and title in his preaching (Act 16:31), his writing, and finally in the very last verse written before his death (2Ti 4:22). He also frequently wrote of Jesus Christ (Gal 1:1, his earliest letter except possibly for the Thessalonian epistles) but, for some reason, never to the Thessalonians. To the Thessalonians, he wrote about Christ Jesus (1Th 2:15) as well as simply Christ and the Lord (1Th 2:6; 1Th 1:6). Once, in Col 3:24, he mentions the Lord Christ. But it is significant that never in any of his epistles did he speak simply of Jesus, except when specifically referring to Him in His human life on earth. Paul speaks of Him as "the Lord Jesus Christ" at least nineteen times in the two Thessalonian epistles."

Defender: 1Th 1:3

The Greek word rendered "without ceasing" means continuously (repeated frequently) rather than continually (never stopping).

Defender: 1Th 1:3

The linking of faith, hope and love occurs often in the New Testament (see note on Col 1:4, Col 1:5)."

TSK: 1Th 1:1

Silvanus : Act 15:27, Act 15:32, Act 15:34, Act 15:40, Act 16:19, Act 16:25, Act 16:29, Act 17:4, Act 17:15, Act 18:5, Silas, 2Co 1:19; 2Th 1:1; 1Pe 5:12

Timotheus : Act 16:1-3, Act 17:14, Act 17:15, Act 18:5, Act 19:22, Act 20:4; 2Co 1:1; Phi 1:1; Col 1:1; 1Ti 1:2; 2Ti 1:2; Heb 13:23

unto the : 1Co 1:2; Gal 1:2

Thessalonians : Act 17:1-9, Act 17:11, Act 17:13

in God : Gal 1:22; 2Th 1:1; 1Jo 1:3; Jud 1:1

Grace : Rom 1:7; Eph 1:2

TSK: 1Th 1:2

Rom 1:8, Rom 1:9, Rom 6:17; 1Co 1:4; Eph 1:15, Eph 1:16; Phi 1:3, Phi 1:4; Col 1:3; Phm 1:4

TSK: 1Th 1:3

Remembering : 1Th 3:6; 2Ti 1:3-5

your : 1Th 2:13, 1Th 2:14; Joh 6:27-29; Rom 16:26; 1Co 15:58; Gal 5:6; 2Th 1:3, 2Th 1:11; Heb 4:11, Heb 11:7, Heb 11:8, Heb 11:17, Heb 11:24-34; Jam 2:17-26; Rev 2:19

and labour : Gen 29:20; Son 8:7; Joh 14:15, Joh 14:21-23, Joh 15:10, Joh 21:15-17; Rom 16:6; 1Co 13:4-7; 2Co 5:14, 2Co 5:15, 2Co 8:7-9; Gal 5:13; Phm 1:5-7; Heb 6:10,Heb 6:11; 1Jo 3:18, 1Jo 5:3; Rev 2:2-4

and patience : Rom 2:7, Rom 5:3-5, Rom 8:24, Rom 8:25, Rom 12:12, Rom 15:13; 1Co 13:13; Gal 6:9; Heb 6:15; Heb 10:36; Jam 1:3, Jam 1:4, Jam 5:7, Jam 5:8; 1Jo 3:3; Rev 3:10

in the : Ecc 2:26; Act 3:19, Act 10:31; 2Co 2:17; 1Ti 2:3; Heb 13:21; 1Pe 3:4; 1Jo 3:21

TSK: 1Th 1:4

Knowing : 1Th 1:3; Rom 8:28-30, Rom 11:5-7; Eph 1:4; Phi 1:6, Phi 1:7; 1Pe 1:2; 2Pe 1:10

your election : Rom 1:7, Rom 9:25; Eph 2:4, Eph 2:5; Col 3:12; 2Th 2:13; 2Ti 1:9, 2Ti 1:10; Tit 3:4, Tit 3:5

beloved, your election of God : or, beloved of God

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 1:1

Paul, and Silvanus, and Timotheus - On the reasons why Paul associated other names with his in his epistles, see the 1Co 1:1 note, and 2Co 2:1 note. Silvanus, or Silas, and Timothy were properly united with him on this occasion, because they had been with him when the church was founded there, Acts 17, and because Timothy had been sent by the apostle to visit them after he had himself been driven away; 1Th 2:1-2. Silas is first mentioned in the New Testament as one who was sent by the church at Jerusalem with Paul to Antioch (notes, Act 15:22); and he afterward became his traveling companion.

Which is in God the Father, and in the Lord Jesus Christ - Who are united to the true God and to the Redeemer; or who sustain an intimate relation to the Father and the Lord Jesus. This is strong language, denoting, that they were a true church; compare 1Jo 5:20. "Grace be unto you,"etc.; see the notes, Rom 1:7.

Barnes: 1Th 1:2

We give thanks to God always for you all - see the notes, Rom 1:9.

Making mention of you in our prayers - See the notes at Eph 1:16. It may be observed here:

\caps1 (1) t\caps0 hat the apostle was in the habit of constant prayer.

\caps1 (2) t\caps0 hat he was accustomed to extemporary prayer, and not to written prayer. It is not credible that "forms"of prayer had been framed for the churches at Thessalonica and Ephesus, and the other churches for which Paul says he prayed, nor would it have been possible to have adapted such forms to the varying circumstances attending the organization of new churches.

Barnes: 1Th 1:3

Remembering without ceasing - Remembering your faith and love whenever we pray. This is not to be understood literally, but it is language such as we use respecting anything that interests us much. It is constantly in our mind. Such an interest the apostle had in the churches which he had established.

Your work of faith - That is, your showing or evincing faith. The reference is probably to acts of duty, holiness, and benevolence, which proved that they exercised faith in the Lord Jesus Christ. Works of faith are those to which faith prompts, and which show that there is faith in the heart. This does not mean, therefore, a work of their own producing faith, but a work which showed that they had faith.

And labour of love - Labour produced by love, or showing that you are actuated by love. Such would be all their kindness toward the poor, the oppressed, and the afflicted; and all their acts which showed that they loved the souls of people.

And patience of hope - Patience in your trials, showing that you have such a hope of future blessedness as to sustain you in your afflictions. It was the hope of heaven through the Lord Jesus that gave them patience; see the notes on Rom 8:24. "The phrases here are Hebraisims, meaning active faith, and laborious love, and patient hope, and might have been so translated."Doddridge.

In our Lord Jesus Christ - That is, your hope is founded only on him. The only hope that we have of heaven is through the Redeemer.

In the sight of God and our Father - Before God, even our Father. It is a hope which we have through the merits of the Redeemer, and which we are permitted to cherish before God; that is, in his very presence. When we think of God; when we reflect that we must soon stand before him, we are permitted to cherish this hope. It is a hope which will be found to be genuine even in the presence of a holy and heart-searching God. This does not mean that it had been merely professed before God, but that it was a hope which they might dare to entertain even in the presence of God, and which would bear the scrutiny of his eye.

Barnes: 1Th 1:4

Knowing, brethren beloved, your election of God - The margin here reads, "beloved of God, your election."The difference depends merely on the pointing, and that which would require the marginal reading has been adopted by Hahn, Tittman, Bloomfield, and Griesbach. The sense is not materially varied, and the common version may be regarded as giving the true meaning. There is no great difference between "being beloved of God,"and "being chosen of God."The sense then is, "knowing that you are chosen by God unto salvation;"compare notes on Eph 1:4-5, Eph 1:11. The word "knowing"here refers to Paul himself, and to Silas and Timothy, who united with him in writing the Epistle, and in rendering thanks for the favors shown to the church at Thessalonica. The meaning is, that they had so strong confidence that they had been chosen of God as a church unto salvation, that they might say they knew it.

The way in which they knew it seems not to have been by direct revelation or by inspiration, but by the evidence which they had furnished, and which constituted such a proof of piety as to leave no doubt of the fact. Calvin. What this evidence was, the apostle states in the following verses. I was shown by the manner in which they embraced the gospel, and by the spirit which they had evinced under its influence The meaning here seems to be, not that all the members of the church at Thessalonica were certainly chosen of God to salvation - for, as in other churches, there might have been those there who were false professors - but that the church, as such, had given evidence that it was a true church - that it was founded on Christian principles - and that, as a church, it had furnished evidence of its "election by God."Nor can it mean, as Clarke and Bloomfield suppose, that God "had chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that as they (the Jews) had rejected the gospel, God had now elected the Gentiles in their stead;"for a considerable portion of the church was composed of Jews (see Act 17:4-5), and it cannot, therefore, mean that the Gentiles had been selected in the place of the Jews. Besides, the election of the Gentiles, or any portion of the human family, to the privileges of salvation, to the neglect or exclusion of any other part, would be attended with all the difficulties which occur in the doctrine of personal and individual election. Nothing is gained on this subject in removing the difficulties, by supposing that God chooses masses of people instead of individuals. How can the one be more proper than the other? What difficulty in the doctrine of election is removed by the supposition? Why is it not as right to choose an individual as a nation? Why not as proper to reject an individual as a whole people? If this means that the church at Thessalonica had shown that it was a true church of Christ, chosen by God, then we may learn:

\caps1 (1) t\caps0 hat a true church owes what it has to the "election of God."It is because God has chosen it; has called it out from the world; and has endowed it in such a manner as to he a true church.

\caps1 (2) a\caps0 church may give evidence that it is chosen of God, and is a true church. There are things which it may do, which will show that it is undoubtedly such a church as God has chosen, and such as he approves. There are just principles on which a church should be organized, and there is a spirit which may be manifested by a church which will distinguish it from any other association of people.

\caps1 (3) i\caps0 t is not improper to speak with strong confidence of such a church as undoubtedly chosen of God. There are churches which, by their zeal, self-denial, and deadness to the world, show beyond question their "election of God,"and the world may see that they are founded on other principles and manifest a different spirit from other organizations of people.

\caps1 (4) e\caps0 very church should evince such a spirit that there may be no doubt of its "election of God."It should be so dead to the world; so pure in doctrine and in practice, and so much engaged in spreading the knowledge of salvation, that the world will see that it is governed by higher principles than any worldly association, and that nothing could produce this but the influence of the Holy Spirit of God.

Poole: 1Th 1:1

THE ARGUMENT

The apostle Paul, being more especially the minister of the uncircumcision, and preacher of the Gentiles, in his progress through their cities and countries comes to Thessalonica, a chief city in Macedonia, for thither he was called in a vision, Act 16:9 , A man of Macedonia prayed him, saying, Come over into Macedonia, and help us. In obedience to which he loosed from Troas, and came to Samothracia, from thence to Neapolis, and from thence to Philippi, where he abode certain days, Phi 1:12 ; and after passing through Amphipolis and Apollonia, came to Thessalonica, where was a synagogue of the Jews, Act 17:1 , whither, as his manner was, he went, and preached that Jesus was the Christ. Whereupon some believed, and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews which believed not raised a persecution against him, whereupon the brethren sent him and Silas away to Berea, 1Th 1:10 , where he also went and preached in the Jews’ synagogue. But the unbelieving Jews of Thessalonica following him to Berea, he was conducted thence to Athens; and from thence, it is thought by some, he writes this Epistle to the Thessalonians, as is asserted in the postscript. Wherein he gives account of the great success of his preaching among them, for which he gives thanks to God, and makes an honourable mention of them in several places. But because they were new converts, and met with persecution from their own countrymen for the gospel’ s sake, the apostle was the more solicitous for them, to confirm them in the faith they had received. Whereupon he endeavoured once and again to come to them himself, but some way or other was hindered by Satan, as he tells them, 1Th 2:18 . And therefore he sends to them Timothy in his room, to know their faith, and to establish them in it; who bringing an account thereof to him, and of their state, he writes this Epistle to them, according to the account he received by Timothy, and his own observation and knowledge while he was amongst them. Particularly:

1. He gives thanks for the eminency and operation of the graces of God in them, for the special presence of the Holy Ghost in his ministry amongst them, for their exemplary faith and conversation, 1Th 1:1 .

2. He puts them in mind of his ministerial labours and personal conversation among them, of the malicious carriage of the Jews both against Christ and his apostles, and particularly against himself, whereof he knew they themselves were eye-witnesses; and declares his present rejoicing and glorying in them, 1Th 2:1-20 .

3. He next gives the reason of his sending Timothy to them, and speaks of the good account he gave of them, and the great refreshing and comfort he received thereby; and that he was greatly desirous to see their face; and prays that they might increase in love, and be established in holiness, 1Th 3:1-13 .

4. He then proceeds to exhort them about their personal walking, according to the directions and commandments he had given them from the Lord Jesus. And he instanceth in marriage chastity, righteousness in dealing, brotherly love, peaceable carriage, minding their callings, and diligence therein; and not to mourn inordinately for them that die in Jesus, as knowing that they shall rise from the dead, and meet the Lord in the air, as well and as early as those that shall be found alive at his coming, 1Th 4:1-18 .

5. He next describes the manner of Christ’ s coming, that it will be sudden and unexpected, whereby many will be surprised in their security; and therefore exhorts these Thessalonians to be watchful, sober, and armed for that day, which will be to them a day of salvation which they had been appointed to. And then he exhorts them to duties belonging to their church state, and communion; to have a high esteem for their guides and teachers; to warn, support, and comfort one another; not to retaliate evil for evil, &c. And so, in the close of the Epistle, recommends them to God in prayer, begging they would also pray for him, and salute one another, and communicate this Epistle to all the brethren; and so concludes with his usual salutation.

This is the substance of the Epistle.

As to the place whence it was written, we need not inquire, whether it was, as is expressed in the postscript, from Athens; or from Corinth, as Grotius and others imagine.

As to the time, it was surely not long after Paul’ s coming from Thessalonica; for indeed the present state of the Thessalonians did require that he should not long delay it, as his secret affection to them would not suffer it neither.

And as to the order of the Epistle, that that which is called the Second Epistle should be really the first, and by some carelessness misnamed and misplaced, is a bold, groundless conjecture of Grotius, and needs no confutation.

But this is more probable, that it was the first Epistle that the apostle wrote to any church, though other Epistles are in order set before it. The gospel was more early preached here than at Corinth or Rome, as appears in the Acts of the Apostles, and the success of it was more sudden and eminent than in any other city, and their persecutions more, whereby they might obtain an Epistle from the apostle before any other church.

Chapter Summary

1Th 1:1 The salutation.

1Th 1:2-4 Paul showeth his thankful remembrance of the

Thessalonians in his prayers on account of their

faith, charity, and patience,

1Th 1:5-10 applauding them for their exemplary reception of the

gospel, and improvement under it.

Paul and Silvanus: why not Paul the apostle, as in some other Epistles? Because his apostleship was not doubted of by them, they had such an eminent seal of it upon their hearts; and there was no false apostles among them to question or deny it. And he joins Silvanus with him; whom Peter calls a faithful brother, 1Pe 5:12 , and was a minister of the gospel joining with himself in that work among the Corinthians, 2Co 1:19 , as also among these Thessalonians, as appears, Act 17:4 , though there called by contraction of his name, or by another name, Silas; who is also mentioned, Act 15:22 , as one chief among the brethren, and sent by the church of Jerusalem to accompany Paul and Barnabas to Antioch; and styled a prophet, Act 15:32 ; and chosen by Paul to accompany him rather than Mark, Act 15:40 . And being an instrument with himself in converting these Thessalonians, and being also in their love and esteem, he joins his name with his own in the Epistle.

And Timotheus his name is Greek, for his father was a Greek, but his mother a Jewess, Act 16:1 , whose name was Eunice, 2Ti 1:5 . He was brought up in the Jewish religion, instructed from a child by his parents in the Holy Scriptures of the Old Testament, but instructed by Paul in the faith of Christ, whom therefore he calls his son in the faith, 1Ti 1:2 , well reported of by the brethren, Act 16:2 ; whom Paul laid hands upon with other elders to separate him to the work of the ministry, and the office of an evangelist, and thereby had a gift of God bestowed upon him, 2Ti 1:6 ; called by Paul his sunergov , or work-fellow, Rom 16:21 , and particularly in the conversion of these Thessalonians, together with Silvanus, as appears, Act 17:14 . He abode with them when Paul was persecuted from them, as there we find; and was sent to them from Athens afterwards by Paul to know their state, and strengthen their faith, 1Th 3:1,2 . And thereupon, that his Epistle might obtain the greater respect, he joins his name also in it; as he doth also in his Second Epistle to the Corinthians, in his Epistle to the Philippians, and to the Colossians. He being Paul’ s companion in his ministry among the Gentiles in their first conversion, and a man of great name in the churches, he therefore so frequently joins his name with his own. And also that he might show their consent in the truth they delivered to the churches, which might the more confirm their faith in theirs.

Unto the church of the Thessalonians the church inhabiting Thessalonica, which was a chief city in Macedonia, a metropolis, famous for antiquity, largeness, pleasant situation, and commerce. Plin. lib. 1Th 4:10 . First called Thessalia, and being conquered by king Philip, was called Thessalonica. Philippi was also another great city of Macedonia, where was planted another church, to whom the apostle writes; whereby we may see that God had a great work for Paul here, when he called him in a vision to go to Macedonia.

Which is in God the Father not as the Son of God is in the Father, to be one substance and essence with him; nor as the human nature is in the Divine nature of Christ, to be one person with the Father; but it imports either their forsaking false gods and joining themselves to the worship of the true God, as in 1Th 1:9 , ye turned from idols to serve the living and true God; called therefore in a distinction from them:

God the Father: or else their worshipping God according to the revelation made of him in the gospel, where he is called Father. But in a sense differing from what Plato or Homer, and other heathens, understood when they called the chief God, Father; either with respect to their inferior deities, of whom they styled him Father, or the works of creation proceeding from him as his offspring. And their being in him may yet imply more than this; which is their being joined to God in covenant, as their God and Father; and so believing in him, established upon him as their foundation, and as their centre resting in him. It may also further imply their union and communion with God through the Spirit, whereby the saints are said to abide in God, and to dwell in him, and he in them, 1Jo 2:27,28 , yea, to be in him who is the true God, 1Jo 5:20 .

And in the Lord Jesus Christ these two are put together, because there is no access to God the Father, no true worship of him, no union or communion with him, and so no being in him, but through Jesus Christ. And by both they might see the blessed state they were now brought to by the gospel; being before strangers to God the Father and Jesus Christ, but now in them. And though being in God the Father is first mentioned, yet in the order of nature we are first in Christ, and through him in God the Father. And the apostle the rather asserts this of them, because the gospel came to them not in word only, but in power. And hereby he gives them the character of a true church of Christ, what it is, at least what it ought to be; for to be in God the Father and in the Lord Jesus Christ, imports more than literal knowledge, dogmatical faith, or outward profession.

Grace be unto you, and peace this the apostle calls his salutation with his own hand, which is my token, saith he, in every epistle, so I write, 2Th 3:17 . Read 1Co 1:3 2Co 1:2 , &c. And under the Old Testament the Jew’ s usual salutation was: Peace be to you; under the New it is: Grace and peace. Peace comprehends all blessings; and grace or favour, the spring out of which they flow. The grace of God is now said to have appeared and to shine forth, Tit 2:2 , and the church of God to be blest with all spiritual blessings, Eph 1:3 ; so that now the apostle Paul salutes the churches with grace and peace; and the apostle Peter adds: Grace and peace be multiplied unto you, 2Pe 1:2 . Mercy unto you, and peace, and love, be multiplied , Jud 1:2 . Or if we take grace for grace inherent in us, as sometimes it is taken; and peace for the inward tranquillity of mind, heart, and conscience; the text may bear it. Yet the former rather meant to you, to you that are in God the Father, and in Jesus Christ: not to infidels out of the church; grace to you, and peace.

From God our Father, and the Lord Jesus Christ wherein are showed grace and peace in their original, from God; and not from God absolutely considered, but as our Father: as a Father he conveys the blessings of grace and peace to his children; but yet not immediately, but through

Jesus Christ as merited by his blood, and procured by his intercession. The Holy Ghost is not mentioned, though he must be understood; but he is rather considered as the actual conveyer of these blessings, than the original or procurer of them. And the three Persons work in the same order in the work of redemption as of creation, though more distinctly.

Poole: 1Th 1:2

We give thanks to God after his salutation he adds his thanksgiving and prayer for them. He saw in them an eminent seal of his apostleship, and effect of his ministry, and advantage to the gospel in their example, and so gives thanks. And his thanks is to God, because the success of the gospel was more from his blessing than his own ministry.

Alwayspantote , that is, in a constant course; or affectu, though not actu, by a grateful sense he had of it continually upon his heart.

For you all for he had a good report of them all from Timothy, 1Th 3:6 , and we find not one reproof in this First Epistle to any one, as in the Second.

Making mention of you in our prayers he adds also his prayer for them, wherein he made mention of them by name, as some understand the words, mneian upwn poioumenoi . Prayer and thanksgiving ought to go together, especially in the ministers of the gospel, and in the work of their ministry. And thus the apostle practised towards other churches also, as Rom 1:8 Phi 1:3 , &c.

Poole: 1Th 1:3

Remembering without ceasing the occasion of his constant thanksgivings was his constant remembering of that grace of God that did so abound and work powerfully in them, not as if he had always an actual remembrance of it, but he did not forget it, the habitual sense of it was continually in his mind, and was often actually in his thoughts, especially in his approaches to God; and that is all which is meant in the original word, adialeiptws . While the apostle was with them he saw this in them, but being now absent he remembered it; and with such a practical remembrance as stirred up his heart to thanksgiving. That is a good memory where is treasured up matter of prayer and thanksgiving.

Your work of faith or the work of the faith of you, that is, their faith and the work of it; whereby he intimates their faith was true and real; a faith unfeigned, 2Ti 1:5 ; the faith of God’ s elect, Tit 1:1 ; and so distinguished from a dead faith, Jam 2:26 . They received the work in much affection, with joy of the Holy Ghost; they turned from idols to the service of the true God; they waited for the coming of Christ, &c.; here was the work of faith.

And labour of love a labour to weariness, as the word imports; laborious love. True faith hath its work, but love hath its labour; and when faith worketh by love it will work laboriously. Whereby the apostle declares the reality of their love, as well as their faith; it was unfeigned love, yea, fervent love, the labour of it went forth towards that true God whom they now worshipped, that Jesus Christ on whom they now believed, and to the saints that were now their fellow brethren, 1Th 4:10 ; and particularly to the apostle himself, as in other ways, so particularly in the pains and labour that some of them took to conduct and travel along with him from Thessalonica to Athens, Act 17:15 .

And patience of hope: the apostle had mentioned before their faith and love, and now their hope; which are called the three cardinal or theological graces, all mentioned together by him, 1Co 13:13 ; and by which we have all our communion with God on earth. And as their faith had its work, and love its labour, so their hope had its patience as the fruit and product of it. There is a patience with respect to an expected good, and with respect to an incumbent evil; and both produced by hope. The former is more properly called makroyumia , or length of mind, consisting in waiting for and expectation of some desired good; the latter is utomonh , consisting in patient suffering, or abiding under some present evil. Their former patience is mentioned in 1Th 1:10 , they waited for his Son from heaven. The latter in the second chapter, 1Th 2:14 , Ye also have suffered like things of your own countrymen: as they (i.e. the churches of Judea) have of the Jews. This latter is here specially meant in the text; and for which he gives God thanks, 2Th 1:4 . And hope produceth the former patience, as it looks upon the expected good as that which will come at last; and the latter patience, as it looks upon the suffered evil as that which will not always continue. And when with respect to both these the mind of man is kept sedate and quiet, this is the

patience of hope

In our Lord Jesus Christ or, of our Lord Jesus Christ, as the efficient and author of this hope, and of their faith and its work, and love and its labour: or,

in our Lord Jesus Christ as here rendered; and so he is the object of this hope, 1Co 15:19 1Ti 1:1 . And by this the Christian’ s hope is distinguished from all other. All hope worketh patience. The husbandman’ s hope to receive the former and latter rain, maketh him wait for it with patience, Jam 5:7 ; the hope of the merchant, for the return of his adventure; the hope of the heir, for his inheritance; but the Christian’ s hope worketh patience as fixed upon Christ: other hope resteth upon the things of this lower visible world, but this is as an anchor sure and stedfast, entering within the veil, where Christ is entered as a forerunner, &c., Heb 6:19,20 . Faith and love both have Christ for their object; but considered as present; but the patience of hope in Christ respecteth something future, some revelation of him, and salvation by him, which is yet to come. If we hope for that we see not, then do we with patience wait for it, Rom 8:25 .

In the sight of God and our Father: these words are not in the Syriac or Arabic version. And they respect either the apostle’ s thanksgiving and prayer for them, and his remembering the grace of God in them when he solemnly approached God’ s presence; for in all duties of worship we come before God, and present ourselves in his sight, and their graces he before mentioned, he remembered them to God, and presented them to his view: or they respect the omniscience of God, that their work of faith, labour of love, &c. were all in God’ s sight, and he was a delighted spectator of them: or, lastly, they may respect the sincerity of their hearts in all the actings of their faith, love, and hope; they did all this in the sight of God. As the apostle asserts his sincerity in his ministry by this: We speak as in the sight of God, 2Co 2:17 . And thus the apostle mentions their graces, not as the heathen orators, who made great encomiums of virtue to the praise of men, but to the honour and praise of God.

Poole: 1Th 1:4

Another ground of his thanksgiving for them. By the manner of their receiving the gospel, and the evident operation of the graces of God’ s Spirit, the apostle knew their election of God. We cannot know election as in God’ s secret decree, but as made manifest in the fruits and effects of it. As there is a knowledge of things a priori, when we argue from the cause to the effect, so a posteriori, when we argue from the effects to the cause. And thus the apostle came to know their election. Not, we hope it, or conjecture it, but we know it; and not by extraordinary revelation, but by evident outward tokens. And if the apostle knew this, why should we think they themselves might not know it also; and the words may be read: Ye knowing your election of God. And election imports the choosing of some out of others; for election cannot comprehend all. Some deny all eternal election of particular persons, and make it a temporal separation of persons to God in their conversion; but is not this separation from a pre-existing decree, God doing all things after the counsel of his own will? Eph 1:11 . Or, they will yield an eternal election of persons, but only conditional; one condition whereof is perseverance to the end. But the apostle asserts their election at present, before he saw their perseverance.

PBC: 1Th 1:4

See PB: Ga 5:22

Haydock: 1Th 1:1

Paul. It is observed that St. Paul never calls himself an apostle in either of the epistles to the Thessalonians. The reason why he deviates from his ordinary custom on this occasion, probably is, that joining his name with the other two, he did not like to assume a title, though his due, which the others did not possess. (Estius) ---

Such condescension to your neighbours' feelings, even in trifles, is highly delicate and praiseworthy. (Haydock)

Haydock: 1Th 1:3

The apostle praises the Thessalonians for the progress they had made in the theological virtues [of faith, hope, and charity], and enumerates the profit they had derived from each. Their faith had produced works; their charity rendered their labour light and easy, and their patience was the fruit of their future hopes, in confidence of which they bore what they had to suffer from their unconverted countrymen. (Estius)

Gill: 1Th 1:1

Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Act 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in 2Co 1:19,

unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles; See Gill on Act 17:4, who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from 1Th 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be

in God the Father; were interested in his love and free favour, as appears by their election of God, 1Th 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them:

and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, an in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion:

grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; See Gill on Rom 1:7, the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace".

Gill: 1Th 1:2

We give thanks to God always for you all,.... For all the members of this church, Jew or Gentile, rich or poor, greater or lesser believers, officers or private Christians; for their being a church, for the gifts bestowed on them, for the graces hereafter mentioned that were wrought in them and exercised by them; the glory of all which is given to God, and thanks for the same, which shows them to be gifts of his, and not in the least owing to any merits of men: the apostle ascribes nothing to their free will, previous dispositions and qualifications, diligence and industry; nor does he attribute anything to himself and to his companions, who were only ministers by whom these believed; but he refers all to God, to his grace and goodness: and he returned thanks to him for it, and that "always"; whenever he thought of it, made mention of it, or was at the throne of grace, as follows,

making mention of you in our prayers; to God, daily, both in private and in public, at which times thanksgivings to God were made on their account; for thanksgiving is a part of prayer, and requests are always to be made known unto God with thanksgiving. The Ethiopic version renders this clause in the singular number, "and I am mindful of you always in my prayer"; and leaves out the word "all" in the former clause.

Gill: 1Th 1:3

Remembering without ceasing,.... The phrase "without ceasing", is, by the Vulgate Latin, Syriac, and Ethiopic versions, joined to the last clause of the preceding verse; and the remembrance the apostle speaks of is either a distinct thing from the mention made of them in prayer, and suggests that they bore them on their minds at other times also; or it is the same with it; or rather a reason of their mentioning of them then, because they remembered them, and the following things of theirs:

as your work of faith; by which is meant not the principle of faith, for as such that is God's work, the product of his grace, and the effect of his almighty power; but the operative virtue and exercise of it under the influence of the grace of God: the Vulgate Latin, Arabic, and Ethiopic versions render it, "the work of your faith"; and so some copies, and the Syriac version, "the works of your faith". The Targumist in Hab 1:12 represents God as holy בעובדי הימנותא, "in works of faith": faith is a working grace, it has a deal of work to do, it has its hands always full, and is employed about many things; it is the grace by which a soul goes to God, as its covenant God, lays hold on him as such, pleads his promises with him, asks favours of him, and is very importunate, and will have no denial; and by which it goes to Christ as at first conversion, afterwards for fresh supplies of grace, out of that fulness of grace that is in him; it receives him and all from him, and through him pardon, righteousness, adoption of children, and an eternal inheritance; and it is that grace which carries back all the glory to God and Christ, and to free grace; it glorifies God, exalts Christ, humbles the creature, and magnifies the grace of God, it has much work to do this way; and it works by love, by acts of love to God, to Christ, and to the saints; and it puts the soul upon a cheerful obedience to every ordinance and command, and hence obedience is styled the obedience of faith; and indeed all good works that are properly so are done in faith, and faith without works is dead; it is greatly engaged against the world and the devil; it is that grace by which Satan is opposed and overcome, and by which the believer gets the victory over the world; so that he is not discouraged by its frowns, and cast down by the trials and afflictions he meets with in it, nor drawn aside by its snares and allurements; something of this kind the apostle had observed and remembered in these believers: he adds,

and labour of love; love is a laborious grace when in lively exercise; love to God and Christ will constrain a believer to engage in, and go through, great hardships, difficulties, toil, and labour, for their sakes; and love to the saints will exert itself, by serving them in things temporal and spiritual, ministering cheerfully and largely to their outward wants, for which reason the same epithet is given to love in Heb 6:10 as here; regarding and assisting them in their spiritual concerns; praying for them and with them; building them up in their most holy faith; communicating their experiences, and speaking comfortable words unto them; reproving them for sin in love, and with tenderness; restoring them when fallen in a spirit of meekness; and stirring them up to love and good works: love has much toil and labour, not only in performing the several duties of religion, both towards God and man; but in bearing all things, the burdens of fellow Christians; the infirmities of weak believers, forbearing them in love, forgiving their offences, and covering their sins:

and patience of hope in our Lord Jesus Christ, or "of our Lord Jesus Christ". These persons had a good hope through grace given unto them, and which was founded in Christ Jesus, in his person, blood, and righteousness, and so was as an anchor sure and steadfast; and it had him for its object, it was an hope of interest in him, of being for ever with him, of his, second coming and glorious appearance, and of eternal life and happiness through him; and this was attended with patience, with a patient bearing of reproaches, afflictions, and persecutions, for the sake of Christ, and a patient waiting for his coming, his kingdom and glory; and this as well as the others were remembered by the apostle, and his fellow ministers, with great pleasure: and that

in the sight of God and our Father; or before God and our Father; which may be read in connection either with the above graces, which were exercised, not only before men, but before God, and in his sight, who sees not as man seeth, and who cannot be deceived and imposed upon; and so shows that these graces were true and genuine, faith was unfeigned, love was without dissimulation, and hope without hypocrisy: or with the word remembering, as it is in the Syriac version, which reads, "remembering before God and our Father"; that is, as often as we appear before God, and lift up our hands and our hearts unto him in prayer, we bear you upon our minds before God; and particularly remember your operative faith, laborious love, and patient hope of Christ.

Gill: 1Th 1:4

Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting life and happiness: this is of God, an act of God the Father, made in Christ Jesus before the world began, and which springs from his sovereign will, and is the effect of his pure love and free favour; and therefore these persons who are the objects of it are said to be "beloved of God"; for so the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read the words, and which agree with 2Th 2:13 for this choice does not arise from the merits of men, or any conditions in them, or from the foresight of their faith, holiness, and good works, but from the free grace and good pleasure of God; and is the source and spring of all grace, and the blessings of it, and even of good works; and is a sure, immutable, and irreversible act of God, being founded on his own will, and not on the works of men; the knowledge they had of this was not what the Thessalonians themselves had, though they might have, and doubtless had the knowledge of this grace, and which may be concluded with certainty from the effectual calling; and is a privilege which many particular believers may, and do arrive unto the knowledge of, without any extraordinary revelation made unto them: but here it intends the knowledge which the apostle and his companions had of the election of the members of this church; not by inspiration of the Spirit of God, but by the manner of the Gospel's coming unto them, and the effects it had upon them, as expressed in the following verses; and from their faith, hope, and love, mentioned in the preceding verse; and which was the ground and foundation of their thanksgiving for them;

see on Gill 2Th 2:13.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Th 1:1

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

³ tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.

tn Grk “Grace to you and peace.”

NET Notes: 1Th 1:2

¹ tn Or “mention you in our prayers, because we recall constantly…”

NET Notes: 1Th 1:3

¹ tn Grk “making mention…recalling.” The participle ποιούμενοι (poioumenoi) in v. 2 has been translated as temporal, and μνημονεύοντες (mnhmoneuonte") in v. 3 has been translated as causal.

² tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”

³ tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.

NET Notes: 1Th 1:4

¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, the participle εἰδότες (eidotes) has been translated as a finite verb and a new sentence started here in the translation.

² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

³ tn Grk “your election.”

Geneva Bible: 1Th 1:2

^{( 1 )} We give thanks to God always for you all, making mention of you in our prayers;

^{( 1 )} An example of proper Christian rejoicing, by which also we learn, that those who have great gifts in them, are in two ways governed: first, if they consider that they have received all from God, and second, that continuance must be desired at his hands. And to these things this whole epistle exhorts the Thessalonians.

Geneva Bible: 1Th 1:3

^{( 2 )} Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

^{( 2 )} He commends them for three special gifts: effectual faith, continual love, and patient hope. And he does this to the end that they might be ashamed, being endued with such excellent gifts, not to continue in God's election.

Geneva Bible: 1Th 1:4

Knowing, brethren beloved, your ^{( a )} election of God.

^{( a )} Literally, "that your election is of God".

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 1:1-10

1 The Thessalonians are given to understand both how mindful of them Saint Paul was at all time in thanksgiving, and prayer;

5 and also how well he was persuaded of the truth and sincerity of their faith and conversion to God.

MHCC: 1Th 1:1-5

As all good comes from God, so no good can be hoped for by sinners, but from God in Christ. And the best good may be expected from God, as our Father, for the sake of Christ. We should pray, not only for ourselves, but for others also; remembering them without ceasing. Wherever there is a true faith, it will work; it will affect both the heart and life. Faith works by love; it shows itself in love to God, and love to our neighbour. And wherever there is a well-grounded hope of eternal life, this will appear by the exercise of patience; and it is a sign of sincerity, when in all we do, we seek to approve ourselves to God. By this we may know our election, if we not only speak of the things of God with out lips, but feel their power in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. Unless the Spirit of God comes with the word of God, it will be to us a dead letter. Thus they entertained it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be shaken in mind by objections and doubts; and they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the truth of the gospel revelation.

Matthew Henry: 1Th 1:1

In this introduction we have,

I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, 1Jo 1:3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. Joh 14:1.

II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, As all good comes from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.

Matthew Henry: 1Th 1:2-5

I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.

II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phi 4:6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.

III. He mentions the particulars for which he was so thankful to God; namely,

1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (1Th 1:8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam 2:18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom 8:25.

2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, 1Th 1:4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph 1:11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof - their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.

3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (1Th 1:5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.

Barclay: 1Th 1:1-10

Paul sends this letter to the church of the Thessalonians which is in God and the Lord Jesus Christ. God was the very atmosphere in which the Church lived and moved and had its being. Just as the air is in us and we are in the air and cannot live without it, so the true Church is in God and God is in the true Church and there is no true life for the Church without God. Further, the God in whom the Church lives is the God and Father of our Lord Jesus Christ; and, therefore, the Church does not shiver in the icy fear of a God who is a tyrant but basks in the sunshine of a God who is love.

In this opening chapter we see Paul at his most winsome. In a short time he was going to deal out warning and rebuke; but he begins with unmixed praise. Even when he rebuked, it was never his aim to discourage but always to uplift. In every man there is something fine, and often the best way to rid him of the lower things is to praise the higher things. The best way to eradicate his faults is to praise his virtues so that they will flower all the more; every man reacts better to encouragement than he does to rebuke. It is told that once the Duke of Wellington's cook gave notice and left him. He was asked why he had left so honourable and well-paid a position. His answer was, "When the dinner is good, the Duke never praises me and when it is bad, he never blames me; it was just not worth while." Encouragement was lacking. Paul, like a good psychologist and with true Christian tact, begins with praise even when he means to move on to rebuke.

In 1Th 1:3Paul picks out three great ingredients of the Christian life.

(i) There is work which is inspired by faith. Nothing tells us more about a man than the way in which he works. He may work in fear of the whip; he may work for hope of gain; he may work from a grim sense of duty; or he may work inspired by faith. His faith is that this is his task given him by God and that he is working in the last analysis not for men but for God. Someone has said that the sign of true consecration is when a man can find glory in drudgery.

(ii) There is the labour which is prompted by love. Bernard Newman tells how once he stayed in a Bulgarian peasant's house. All the time he was there the daughter was stitching away at a dress. He said to her, "Don't you ever get tired of that eternal sewing?" "O no!" she said, "you see this is my wedding dress." Work done for love always has a glory.

(iii) There is the endurance which is founded on hope. When Alexander the Great was setting out on his campaigns, he divided all his possessions among his friends. Someone said, "But you are keeping nothing for yourself." "O yes, I am," he said. "I have kept my hopes." A man can endure anything so long as he has hope, for then he is walking not to the night, but to the dawn.

In 1Th 1:4Paul speaks of the Thessalonians as brothers beloved by God. The phrase beloved by God was a phrase which the Jews applied only to supremely great men like Moses and Solomon, and to the nation of Israel itself Now the greatest privilege of the greatest men of God's chosen people has been extended to the humblest of the Gentiles.

1Th 1:8speaks of the faith of the Thessalonians sounding forth like a trumpet; the word could also mean crashing out like a roll of thunder. There is something tremendous about the sheer defiance of early Christianity. When all prudence would have dictated a way of life that would escape notice and so avoid danger and persecution, the Christians blazoned forth their faith. They were never ashamed to show whose they were and whom they sought to serve.

In 1Th 1:9-10two words are used which are characteristic of the Christian life. The Thessalonians served God and waited on the coming of Christ. The Christian is called upon to serve in the world and to wait for glory. The loyal service and the patient waiting were the necessary preludes to the glory of heaven.

Constable: 1Th 1:1

I. SALUTATION AND GREETING 1:1

Paul wrote this first sentence to identify himself, his companions, and his addressees, and to convey a formal word of greeting.

At the time he wrote this epistle Silas and Timothy were with Paul. "Silvanus" was the Roman form of his name, which Paul preferred over "Silas." Luke used "Silas" (Acts 15:22; et al.). No one knows if this Silvanus is the same man whom Peter mentioned in 1 Peter 5:12. Silas and Timothy were Paul's primary associates on his second missionary journey during which the church at Thessalonica came into existence (Acts 15:40). We know more about Timothy's background than we do about Silas'. Paul may have led Timothy to faith in Christ on the first missionary journey (1 Tim. 1:2; Acts 13-14). Timothy had recently returned to Paul in Corinth. He had come from Thessalonica bearing news of conditions in the church there (3:1-2, 6). The Thessalonians knew all three men personally.

First and 2 Thessalonians are the only Pauline Epistles in which Paul did not elaborate on his name or the names of his fellow writers. This probably implies that his relationship with the Thessalonians was stable.¹²

The "church" (Greek ekklesia) is a group of people, Jews and Gentiles equally, whom God has called out of the mass of humanity for a life separated unto Himself. The Greek word refers to many different types of assemblies (social, political, and religious), and in the Septuagint it is a synonym for "synagogue." This term became useful to Paul in gaining access to the Gentile world as well as in separating from the Jewish world.

Paul accorded Jesus Christ equality with God the Father. God is not only the strong, loving, security-bestowing Father, but He is also the sovereign Lord His people must obey.

"Grace" was a common Greek salutation that meant "greeting" or "rejoice." "Peace" is the Greek equivalent of the Hebrew "shalom" meaning "favor," "well-being," and "prosperity." Paul used both words when he greeted the recipients of his epistles. God's grace is the basis for and leads to our peace.

The absence of any reference to Paul's apostleship in any of his inspired writings to the Macedonian churches, namely those in Thessalonica and Philippi, is noteworthy. He mentioned his apostleship in all his other epistles and sometimes had to defend it vigorously (e.g., in 2 Corinthians). Evidently the Macedonian churches never questioned Paul's apostleship as did the churches elsewhere (e.g., in Galatia and Corinth).

Constable: 1Th 1:2-10

A. Thanksgiving for the Thessalonians 1:2-10

Paul next reviewed several aspects of the Thessalonians' salvation and gave thanks to God for them to encourage his readers to persevere despite persecution.

Constable: 1Th 1:2-3

1. Summary statement 1:2-3

The Thessalonians' response to the gospel and their continuance in the faith caused Paul and his companions to thank God for them continually.¹³ Three characteristics of these Christians stood out to Paul. First, they had turned to Christ in faith. Second, they had served Him out of love. Third, they had borne up under tribulation patiently because of the hope before them. Each virtue found its object in Jesus Christ as they lived before God. They had exercised faith in the past when they first trusted Christ. They were loving Him in the present, and they were hoping for His return in the future (cf. 1 Cor. 13:13).

"These three Christian virtues--faith, love, and hope--occupied a large place in early analyses of Christian responsibility. The expectation was that in every life faith would work (Gal 5:6; James 2:18), love would labor (Rev 2:2, 4), and hope would endure (Rom 5:2-4; 8:24, 25). This threefold balance probably arose even before Paul's doctrinal stance had matured and perhaps came from the teachings of Christ himself."¹⁴

"The triad of faith, hope and love is the quintessence of the God-given life in Christ."¹⁵

Constable: 1Th 1:4-10

2. Specific reasons 1:4-10

1:4-5 Paul's favorite appellation for the Thessalonians was "brothers." He used it 15 times in this epistle and seven times in 2 Thessalonians. It emphasizes the equality of Christians in the family of God, Jews and Gentiles. Paul thanked God for choosing the Thessalonian believers for salvation.¹⁶ Their response to the gospel proved God's choice of them. Paul had not persuaded them by clever oratory, but the power (Gr. dynamei, dative) of God through the Holy Spirit's convicting work had brought them to faith in Christ (cf. Rom. 1:16).¹⁷

"The spiritual power and conviction with which the message was received matched the spiritual power and conviction with which it was delivered."¹⁸

The lives of the preachers who had behaved consistently with what they taught in Thessalonica had backed up their message.

"Conviction is invisible without action. Paul's conviction as well as that of the Thessalonians (seen in their respective actions) testified to the genuine relationship that each had with the God who chose them . . ."¹⁹

"Persons in both the religious and philosophical communities of the first century felt that the only teachers worth a moment's attention were those who taught with their lives as well as with their words."²⁰

1:6-7 Paul was also grateful that his readers had demonstrated the fruit of their faith by becoming followers of their teachers and their Lord. They had welcomed the gospel message even though it had meant much suffering for them because of the persecution of unbelieving Jews and Gentiles. Most of the New Testament writers took for granted that tribulation is the normal experience of Christians (cf. John 16:33; Acts 14:22). Nevertheless with tribulation joy had also come to them, the joy of sins forgiven. News of their good example had circulated within their own province of Macedonia but had also reached their neighboring province to the south, Achaia. This excellent example included generously giving to other Christians in need (2 Cor. 8:1-8).

1:8 The Thessalonians had acted as relay runners by passing the gospel they had heard on to farther places. They were a missionary church.

"The figure is of an echo that continues indefinitely (perfect tense, eksechetai, rang out') and implies the persistence of the testimony over an ever-increasing expanse . . ."²¹

They were so effective at this that Paul felt his ministry of pioneer evangelism was no longer necessary in that area. Possibly only the news of the Thessalonians' faith had circulated widely but they had not sent out missionaries.²²

1:9 Other people were telling Paul how effective his readers had become at spreading the gospel since they had heard it from him. They reported how the Thessalonians had turned from idols to serve the only divine and true God. This was the evidence of their faith and love (v. 3).²³ This reference indicates a sizable Gentile population in the church since idolatry was a Gentile vice. There were evidently two types of Gentiles in the Thessalonian church: pagan Gentiles who had been idolators and God-fearing Gentiles (cf. Acts 17:4).

"The language of separation occurs with regularity in the Thessalonian correspondence (1 Thes. 1:9; 4:5, 7, 12, 13; 5:5f.; 2 Thes. 1:7f.; 2:11f.; 3:6, 14f.) and serves in a negative way to mark the boundary between those who belong to the Christian community and those who do not, thereby encouraging the new Christian identity. Similarly, the language of belonging is also prominent in the Thessalonian correspondence (1 Thes. 1:4; 2:12; 5:5; 2 Thes. 1:11-12; 2:6, 13-15; 3:16)."²⁴

1:10 They were also awaiting the return of God's Son "out of the heavens" (Gr. ek ton ouranon).²⁵ This was the evidence of their hope (v. 3). Jesus' resurrection is indisputable proof of His deity and the prerequisite to His return.

"To the extent that the Thessalonians accepted the resurrection as an act of God, it would give them confidence in the prospect of Christ's coming in power."²⁶

"Believers live anticipating a coronation (2 Tim 4:8) rather than a condemnation."²⁷

When Paul spoke of "the wrath to come" did he have in mind the general outpouring of God's wrath on unbelievers in eternal damnation? Or did he mean a specific instance of God's outpouring His wrath at a particular time in history yet future? The commentators, regardless of their eschatological positions, take either position on this question.²⁸

"Wrath is the holy revulsion of God's being against that which is the contradiction of his holiness."²⁹

If this was the only reference to "the wrath to come" in this epistle, we might conclude that Paul was probably referring to the outpouring of God's wrath on unbelievers generally. There is no specific reference to a particular judgment here. However, later he spent considerable space writing about the outpouring of God's wrath in the Tribulation (4:13-18; 5:1-11). Therefore it seems that this is the first reference to that outpouring of wrath in the epistle (cf. 2:16; 5:9).³⁰

". . . the choice of erchomene [come'] rather than mellousa [come'] . . . may have been determined by the fact that Paul purposes to express not so much the certainty . . . as the nearness of the judgment. Nearness involves certainty but certainty does not necessarily involve nearness."³¹

The outpouring of God's wrath occurs at many times in history. One of these judgments is the Great Tribulation (Rev. 7:14) that will come upon the whole earth in the future (Rev. 3:10). Another is the great white throne judgment at the end of the Millennium (Rev. 20:11-15).

"Used technically, as it so frequently is in the NT, wrath' (orges) is a title for the period just before Messiah's kingdom on earth, when God will afflict earth's inhabitants with an unparalleled series of physical torments because of their rejection of His will [i.e., the Tribulation] (Matt 3:7; 24:21; Luke 21:23; Rev 6:16, 17)."³²

The Greek preposition ek, translated "from," can mean either "away from" or "out of." Other passages teach that believers will not experience any of God's wrath (e.g., John 3:36; 5:24; Rom. 5:1; 8:1, 34; et al.). Consequently "away from" seems to be the idea Paul intended here.³³

How will God keep believers "away from" His wrath as He pours it out during the tribulation period? Pretribulationists say He will do so by taking us to heaven before the Tribulation begins.³⁴ Midtribulationists say we will enter the Tribulation, but God will take us to heaven before the outpouring of His wrath that will occur only during the second half of the Tribulation.³⁵ Posttribulationists believe we will go through the entire Tribulation and God will protect us from the outpouring of His wrath during that time.³⁶

1 Thessalonians 1:10 does not state exactly how God will deliver us "away from" His wrath when He will pour it out in the tribulation period. Other passages in 1 Thessalonians, however, point to a pretribulational deliverance (e.g., 4:13-18; 5:4-10).

Preservation from the wrath of God is part of the believer's hope. This chapter, like all the others in this epistle, closes with a reference to Jesus Christ's return (cf. 2:19; 3:13; 4:13-18; 5:23).

"That attitude of expectation is the bloom, as it were, of the Christian character. Without it there is something lacking; the Christian who does not look upward and onward wants one mark of perfection."³⁷

"To wait for him has ethical implications; those who wait are bound to live holy lives so as to be ready to meet him (cf. 5:6-8, 23)."³⁸

"In 1 Thessalonians 1:10 the Thessalonian believers are pictured as waiting for the return of Christ. The clear implication is that they had a hope of His imminent return. If they had been taught that the great tribulation, in whole or in part, must first run its course, it is difficult to see how they could be described as expectantly awaiting Christ's return. Then they should rather have been described as bracing themselves for the great tribulation and the painful events connected with it."³⁹

College: 1Th 1:1-10

1 THESSALONIANS 1

I. GREETING (1:1)

¹ Paul, Silas ^a and Timothy,

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

Grace and peace to you. ^b

^a 1 Greek Silvanus , a variant of Silas ^b 1 Some early manuscripts you from God our Father and the Lord Jesus Christ

Letters in the first century normally began with a brief greeting identifying the writer and the recipients and offering some wish for the well-being of the recipients. Paul followed this convention in his letters but adapted even this most mundane of epistolary elements to express ideas central to the Christian gospel.

1:1 Paul, Silas and Timothy,

Paul first of all identifies himself by name as the writer of the letter. Though in other, later epistles he identifies himself as "an apostle" (Rom 1:1; 1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2 Tim 1:1; Titus 1:1), here he does not, perhaps because his authority is not at issue with the Thessalonian church. Along with Paul, Silas and Timothy are mentioned as well. It is possible that these two had some hand in composing the letter. However, the emphasis in chs. 2-3 on Paul's absence from Thessalonica and his concern despite the visit by Silas and Timothy indicates that this letter primarily is Paul's personal expression of care for the Thessalonian church. Paul perhaps includes Silas and Timothy in the salutation to show that his associates, who have actually spent more time with the Thessalonian church than has Paul, stand with him in affirming this message.

Silas (as he is called in Acts) or Silvanus (as Paul refers to him in his letters) accompanied Paul on his second missionary journey, assuming a role similar to that of Barnabas on Paul's first journey. Since he was sent to Antioch to deliver the message from the council of Acts 15, we can conclude that he was a Jewish Christian from the Jerusalem church (Acts 15:22). The fact that Acts associates him with Paul only on this one journey (Acts 15-18) is corroborated by the fact that he is mentioned in Paul's letters only here, in 2 Thess 1:1 and 2 Cor 1:19, all at points in which Paul reflects on the activity of his second missionary journey. He is also mentioned in 1 Pet 5:12, where Peter indicates that Silas has had some role in composing that letter.

Timothy is among Paul's associates whom he mentions most frequently. Acts indicates that he joins Paul on his second missionary journey (16:1) and is with him on the third as well (19:22; 20:4). Paul mentions him with Silas in the salutation of 2 Thessalonians; in 2 Corinthians, Philippians and Colossians he is the only person mentioned with Paul at the opening of the letter. His role in Paul's letters is generally like his role in 1 Thessalonians: he serves as Paul's representative to bring messages and carry out instructions in places where Paul cannot be present personally.

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

The letter is addressed to "the church of the Thessalonians." The Greek word translated "church," ejkklhsiva (ekklçsia ), has been widely analyzed according to its etymology to signify "the called-out ones." But however true it may be that the church is composed of those whom God has called out from the world, the word ekklçsia would not have suggested this idea to Paul's readers. The term was widely used in the Hellenistic world for assemblies of various kinds, including the assembly of citizens in Greek city-states, pagan religious conclaves, and various other secular assemblies. Significantly, though, the term was frequently used in the LXX to translate the Hebrew lhq ( qahal ), which often is used to refer to the assembly of Israel as the people of God. During the intertestamental period, the community that produced the Dead Sea Scrolls referred to themselves in Aramaic as the la lhq ( qehal 'el ) ("assembly of God"; 1QM 4:10; 1QS ^a 2:4), reflecting their belief that they were the people of God of the end times. The early Christians' use of this term probably reflects this background. It expresses their conviction that they belong to the assembly of God's people in the age of fulfillment. As is usually the case, Paul uses the word here to refer to what we would call a "local church," the assembly of God's people in a particular place, though he uses it in some contexts for the universal church.

The phrase "in God the Father and the Lord Jesus Christ" identifies the ekklçsia as one that is different from all other assemblies of people in Thessalonica: they are the ones who "turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead" (vv. 9-10). The expression "in Christ" and variants like the one here are among the most frequent in Paul's letters - and certainly among the most discussed by scholars. Here, though the expression serves primarily to differentiate the church from others, it also expresses Paul's conviction that Christians are united with Christ and so experience both his death and his resurrected life in their own lives. That reality will become significant in this epistle as Paul discusses the Thessalonians' experience of persecution and their hope of the resurrection at the Lord's coming. Both, he will state, are consequences of their status "in Christ."

The fact that Paul so easily identifies the church as "in God" and "in Christ" reflects his conviction that Christ is indeed fully divine. As a Jew with rabbinic training, Paul would never have related something to God and to another unless that other one was himself God. Certainly Paul's conviction that Christ was deity began with Christ's appearance to Paul on the road to Damascus: Paul's question of the voice from heaven, "Who are you, Lord ?" is answered, "I am Jesus . . . ." This conviction was reinforced as well by what Paul learned by revelation from the Lord and what he was taught by other Christians.

Grace and peace to you.

The salutation closes with Paul's characteristic "grace and peace." The term "grace" (cavri" , charis ) is, of course, absolutely central to Paul's theology. Paul insists that salvation is to be found not in keeping the Mosaic law so as to gain merit before God, a task made impossible by human sinfulness, but by receiving God's free, unmerited gift of his favor through faith in Jesus Christ. As a word of greeting Paul may have used charis as a play on the similar-sounding caivrein ( chairein ), the ordinary greeting among Hellenistic peoples (cf. James 1:1; 2 John 10-11). With this he combines "peace," the Greek eijrhvnh (eirçnç ), probably as a translation of the Hebrew and Aramaic greeting s ^v alôm ). In OT usage this term signified not just the absence of hostility but positive well-being and fullness of life, the consequence of God's benevolent rule over his people. As Paul uses the expression in tandem with grace, it thus indicates that Christians have received the fulfillment of God's promised peace through the gospel (cf. Matt 10:13//Luke 10:6). Especially striking in this letter is the fact that Paul stresses the peace which God gives (cf. 5:23) while at the same time recounting the suffering which the readers have experienced (1:6; 2:14; 3:3). Precisely because such peace persists in suffering, throughout the letter Paul stresses the comfort and encouragement that come from the gospel (2:3, 12; 3:2, 7; 4:1, 10, 18; 5:11, 14).

The combination of a play on the common Hellenistic greeting with a translation of the common Jewish greeting has been regarded by some as an indication of Paul's concern for the unity of Gentiles and Jews in the church. This conclusion may press the evidence too far, however. Grace is no less an OT concept than peace, and Jews living in a Hellenistic culture were accustomed to using the common Greek salutation (cf. 2 Macc 1:1; 2 Apoc. Bar. 78:2).

In all of Paul's other epistles the phrase "grace and peace" is followed by the phrase "from God the Father and the Lord Jesus Christ" or some near variant of it. Though some manuscripts of 1 Thessalonians include that phrase here, it is omitted in others. Because it is more likely that a scribe inserted the phrase in order to bring this letter into conformity with the others than that anyone omitted it, it is probably not an original part of the letter and so was consigned to a footnote in the NIV.

II. THANKSGIVING (1:2-10)

A. THE INITIAL THANKSGIVING (1:2-5)

² We always thank God for all of you, mentioning you in our prayers. ³ We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.

⁴ For we know, brothers loved by God, that he has chosen you, ⁵ because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction. You know how we lived among you for your sake.

Another characteristic of letters in the Greco-Roman world was that the salutation was often followed by a statement of thanksgiving to the deity worshiped by the writer. Though in many letters this thanksgiving was a mere formality, Paul uses such thanksgivings in all of his letters except Galatians to articulate some of the important themes on which he will elaborate. As he does here, Paul's usual thanksgiving was offered for the faith and other Christian virtues that the readers have demonstrated by the way they have lived their lives in Paul's absence.

This section is a single sentence in the Greek text, with the main clause at the beginning of v. 1 ("We always thank God for all of you . . ."). The NIV has rendered it as four separate sentences for ease of understanding in English.

1. Paul's Constant Prayers for the Readers (1:2)

1:2 We always thank God for all of you, mentioning you in our prayers.

At several points in this statement, Paul stresses that his thanksgiving for the Thessalonian Christians is constant. The verb eujcaristou'men ( eucharistoumen , "thank") and the participle poiouvmenoi ( poioumenoi , "making"; with mneivan [ mneian ], "mention," the sense is "mentioning") are in the Greek present tense, indicating a continuing action. The adverb "always" (pavntote , pantote ) further emphasizes that verbal aspect. Then the adjective "all" (pantw'n , pantôn ), alliterating with the adverb to provide further emphasis, stresses that Paul's thanksgiving includes everyone in the church. The plural "prayers" also indicates a repeated practice. Overall the statement vividly emphasizes the regularity and persistence of Paul's prayers for the readers. The plural "prayers" may also indicate that Paul continued the rabbinic practice of praying regularly at particular times of the day. However, glimpses of his prayer life found in Acts and elsewhere in his letters show that it was not governed or restricted by ritualistic tradition.

2. Their Exercise of Faith, Love and Hope (1:3)

1:3 We continually remember before our God and Father

Again Paul stresses that his thanksgiving is continual. "Remember" translates the Greek mnhmoneuvonte" (mnçmoneuontes ), again a present participle indicating continuing action, and the adverb ajdialeivptw" (adialeiptôs , literally, "without interruption") adds stress to this idea. Here the example is established for the instruction on prayer which Paul gives in 5:17, where "continually" in the NIV represents the same Greek term. To "remember" the Thessalonians before God refers to the same kind of action as "mentioning" them in v. 2, but here the reason for the thanksgiving is specified.

your work produced by faith,

Paul specifies the reason for his thanksgiving with a trio of terms - faith, love and hope - which appear together several times in Paul's letters (Rom 5:1-5; 1 Cor 13:13; Gal 5:5-6; Eph 4:2-5; Col 1:4-5; 1 Thess 5:8) as well as in literature influenced by Paul (Heb 6:10-12; 10:22-24; 1 Pet 1:3-8, 21-22). Though the order most familiar to students of the Bible is probably "faith, hope and love" because of its occurrence in the well-known text 1 Cor 13:13, the order found in this text occurs everywhere else. Here each of the terms is connected to a particular response produced by it. Literally the text reads, "your work of faith, your labor of love and your steadfastness of hope"; the NIV translators have inserted the words "produced . . . prompted . . . inspired" to make clear the sense of the text, not to imply any difference among the three. With each of the three phrases in this context, Paul seems to refer not to some specific action which the church has taken so much as the general tenor of their lives as Christians since he left them.

"Faith," the response of assent to and trust in God and his message of salvation, stands at the head of the list because of its priority in the Christian life: all aspects of Christian living stem from our response of faith to the initiative God has taken for us in Christ. Paul sharply distinguishes "faith" from "works" as ways of salvation: he insists that no one can earn God's favor by keeping the Mosaic law (cf. Gal 2:16; Rom 3:28). But Paul always understands that genuine faith expresses itself in action. So here his thanksgiving is for the Thessalonians' "work produced by faith," that is, deeds that they have done as the natural and necessary result of their belief in the gospel of Jesus Christ.

your labor prompted by love,

"Love" is the Greek ajgavph (agapç), which in the New Testament is most frequently used to refer to the love of God for humanity despite their unworthiness and to the same kind of love which his people show to others. Here it is grounded on faith in the God who demonstrates his love to us in Christ, though as Paul indicates in 1 Cor 13:13, it shall supersede even faith as faith yields to sight while love endures. Like faith, love motivates action. The word translated "labor," kovpo" ( kopos ), is often used to refer to especially difficult or tiresome work. In this context, however, Paul probably does not intend for it to indicate something more difficult than the "work produced by faith"; the different term simply avoids repetition. So the point of both expressions is very similar: genuine love, like genuine faith, produces action.

and your endurance inspired by hope in our Lord Jesus Christ.

"Hope" characteristically comes at the end of the list because of its orientation to the future. As used in the New Testament, the Greek term ejlpiv" ( elpis ) suggests a confident expectation about the future. Such confidence is grounded in God's own faithfulness to carry out the work which he has initiated in Christ, as Paul expresses in Phil 1:6. Hence, their hope is "in our Lord Jesus Christ" not just because they look forward confidently to his return (cf. 1:9-10; 4:13-5:11) but because they are already through their relationship with Christ experiencing the blessings of God that will be fully realized in the future. What stands in the way of the full realization of those blessings in the present is the ongoing struggle with evil, a struggle made more acute by the opposition which their new faith generates. But the confident expectation that God will indeed fulfill his promises to the final degree gives believers the assurance that they need to endure the persecution and other sufferings that come their way in the present age. Thus, endurance is the practical outgrowth of their hope.

These three phrases describing the Thessalonian Christians serve several purposes in the letter. As Paul offers thanksgiving, they show that his primary cause for thanksgiving is the Christian lifestyle of the readers. Mentioning their lifestyle at the beginning of the letter also serves as encouragement and reinforcement for continuing in that lifestyle. This also provides a basis for the moral exhortation that Paul gives implicitly in 2:1-12 and explicitly in 4:1-5:22. There Paul will call the readers to ongoing faithfulness in the manner of life that they already follow. The mention of hope at the climax of the list introduces the theme of 4:13-5:11, namely, the return of Christ.

3. Their Election (1:4)

1:4 For we know, brothers loved by God,

The response of the Thessalonians to the gospel message described in v. 3 is just that - a response to God's initiative in bringing salvation to them. So Paul continues the thanksgiving by focusing on God's work. The term "brothers," Paul's favorite form of address for his readers, was used by Jews to refer to other Jews (cf. Deut 15:3, 12). As Paul applies it to Christians, it stresses the new relationship which has been created among the readers because of what God the Father has done. The barriers and divisions which otherwise would have existed among them have been broken down by the new unity created by their common life in Christ.

This brotherhood has been forged by the actions of God in making the Thessalonian believers his people. They are "loved by God": they are the objects of God's unmerited favor. Hence, they have been "chosen" by God. These two terms indicate that the readers' relationship with God is like Israel's (Deut 7:7; 14:2; Ps 33:12; Acts 13:17). As God chose Israel as his covenant people, so now he has chosen the Christians, but for even greater blessings (cf. Isa 14:1). Because Paul particularly focuses on converts from paganism in this chapter (v. 9), his use of language associated with Israel to refer to Christian believers is especially striking. They do not merely belong to a distinct group of people; they are part of the community of God's people that has received the blessings promised for the end time. In the rest of the chapter Paul will indicate that the Thessalonians' genuine faith and its consequences indicate this new relationship to God is genuine.

that he has chosen you

The idea of God's "choosing" or election has been a controversial one in Christian theology. Under the influence of Augustine and later of John Calvin, many have understood that Christians are only able to come to faith because God has first chosen them and so has irresistibly caused them to believe. In fact, Paul's use of the language of election indicates a different emphasis altogether.

By stressing that God has chosen the Christians, Paul acknowledges that God is sovereign, that he has supreme authority and determines who will belong to him. But the terminology focuses primarily on the relationship that results from God's choosing, not on the act of choosing itself. Paul emphasizes that through the initiative which God has taken in Christ, Christians are in a relationship with God which is secure both in the difficulties of this life (Rom 8:28-30) and in the final judgment (Rom 8:33) because it is based on the choice of the all-sovereign God.

Furthermore, Paul indicates that God's choice is conditional: that is, that God chooses believers on the basis of their faith, not that he first chooses them and so later causes them to believe. This is explicit in Rom 8:29 ("For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brethren"), a text similar in language to 1 Thess 1:4. It is also consistent with the fact that in Paul's letters the result of God's predestination or choice is never faith as such but the results of salvation conditioned on faith, including such things as conformity to the image of Christ (Rom 8:29), holiness and blamelessness (Eph 1:4; cf. Col 3:6), adoption into God's family (Eph 1:5), and ultimately the glorification of God himself (Eph 1:11-12).

If Paul's use of the language of election reflected a belief that God had chosen individuals before creation and so later caused them to believe, we might expect words like "chosen" to be used sometimes to refer to those who are elect but have not yet come to faith. This use, however, is nowhere in evidence in Paul or the rest of the New Testament. Instead, as I.H. Marshall has pointed out, the term always refers to those who have already responded to God's call.

Most importantly, understanding the concept of election had genuine benefit for early Christians. In Paul's letters it gave believers the assurance that they were receiving the full advantage of all of God's saving activity in history. They are at the climax of what God had done; they are the beneficiaries of the plan of God from before creation. Whatever difficulties they may face in this age, they have the assurance of their standing with God in his eternal plan.

4. The Power of the Gospel in Thessalonica (1:5)

1:5 because our gospel came to you not simply with words,

Paul will now demonstrate the reality of the Thessalonians' relationship with God by stressing the genuineness of the gospel which they received. The terms "the gospel" and "the word," meaning the word of God, occur frequently in 1 Thessalonians, along with other terms, especially "you know," which remind the readers of the message that they have already received. The frequency of these terms point to one aspect of Paul's purpose: he writes to remind the readers of the message that they have already received, encouraging them to remain firm and pointing out specifically how that message applies to the difficult circumstances they have faced.

Here Paul stresses the genuineness of the gospel by recounting how the Thessalonians first heard and received it. He knows that they are God's chosen because they have received the genuine message of salvation, and that genuineness is demonstrated first of all by the sincerity of the people who brought it. The ancient world, no less than our own, had a generous share of unscrupulous purveyors of philosophical and religious ideas. Speaking an appealing message that they themselves did not believe, such preachers did not demonstrate by their lives their own belief in their words, and neither did their message produce what they claimed. Paul, however, draws a contrast with the readers' experience of the gospel. Paul's use of the term "gospel" (eujaggevlion, euangelion ) sharpens the focus on these ideas. In Isaiah the related verb eujaggelivzw (euangelizô) is used to refer to the proclamation of the good news of God's salvation (Isa 40:9; 52:7; 60:6; 61:1). Jesus used this language to refer to his ministry (Luke 4:17-20), especially as the announcement of the imminent coming of God's kingdom (Matt 4:29; 9:35; 24:14). As used by Paul the term usually refers to the content of the message preached, though sometimes it can refer to the act of preaching itself. Here the two points of reference stand close together. The genuineness of the gospel message insures that the Thessalonian Christians are indeed God's people, but the fact that the message is genuine is demonstrated in part by the way in which it was preached.

but also with power, with the Holy Spirit, and with deep conviction.

These three characteristics distinguish the gospel from other messages which the readers may have encountered. "Power" here refers to the power of God, as implied by the focus on God's actions in the previous verse. Paul probably has in mind his demonstration of God's power through miracles (cf. Rom 15:18-19), though the expression here is perhaps not confined to miracles alone. For Paul, as for New Testament writers generally, miracles served as tokens of the greater salvation which was available through the gospel. So having seen the power of God demonstrated in miraculous actions, the Thessalonian Christians also recognized that God's power was at work in them as they put their faith in Christ.

Paul indicates the source of that power in the following phrase. The Holy Spirit both empowers the apostle to do miraculous deeds and, more importantly, empowers the new Christians to bring their lives into conformity with the gospel which they have received. Because the Old Testament views the pouring out of the Spirit of God on all flesh as a part of God's end-time work of salvation (Joel 2:28-32; Isa 44:3-5; 32:15; Ezek 36:27; 37:14), this reminder of the Spirit's connection to the gospel stresses as did v. 4 that the Thessalonian Christians have received the fulfillment of God's Old Testament promises.

The phrase "deep conviction" is emphatic in the Greek text, underscoring the absolute sincerity of the one who believes the gospel. Though it could refer to the profound belief of the readers at their conversion, the fact that the following clause refers to Paul's own manner of life suggests that the term refers to Paul's sincerity as a messenger. The profound personal commitment of Paul and his associates to the gospel stands is sharp contrast to an insincere message that comes "simply with words."

The previous phrase, "with words" may well have prompted Paul's readers to expect him to draw a contrast with his deeds, as many philosophers of the time did. Paul's contrast, however, is on the message of the gospel and God's power in Paul's preaching of it. This shift helps the readers to focus on the real significance of what they have received from Paul.

You know how we lived among you for your sake.

Paul and his associates demonstrated their own sincere belief in the gospel by the way that they lived among the Thessalonians. Paul does not offer specific characteristics which they demonstrated, at this point relying instead on the Thessalonians' own memory to supply the details. But the fact that they lived such lives "for your sake" indicates their unselfish, generous concern for others demonstrated in their actions. Later in 2:1-12 Paul will elaborate on this brief description.

B. REITERATION AND FURTHER SPECIFICATION OF THE THANKSGIVING (1:6-10)

⁶ You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit. ⁷ And so you became a model to all the believers in Macedonia and Achaia. ⁸ The Lord's message rang out from you not only in Macedonia and Achaia - your faith in God has become known everywhere. Therefore we do not need to say anything about it, ⁹ for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, ¹⁰ and to wait for his Son from heaven, whom he raised from the dead - Jesus, who rescues us from the coming wrath.

1. The Readers' Imitation of Paul and His Associates (1:6a)

1:6 You became imitators of us and of the Lord;

The sincere belief of Paul, Silas and Timothy was reproduced in the readers, indicating further their genuine status as God's people. Like others who offered moral or religious instruction in the ancient world, Paul often admonished his convert to imitate him (1 Thess 2:14; 2 Thess 3:7-9; 1 Cor 4:16; 11:1; Eph 5:1; Phil 3:17). In such instructions, Paul indicates either directly or indirectly that in imitating him his readers ultimately are imitating the Lord. Paul offers a variety of specific behaviors which are or ought to be imitated in these passages; he never suggests that his converts should be like him in absolutely every respect. But in offering himself as a model, he provides a concrete example for the abstract, verbal instruction which they have received. The next statement indicates that he particularly has in mind the Thessalonians' following him in steadfast faith despite suffering (cf. 2:2, 14). By implication, as they imitate Paul's suffering, they also imitate Christ's (cf. 2:15; Phil 3:10; Col 1:24). In reminding his readers of their initial steadfastness in suffering, Paul builds a foundation to encourage them to further steadfastness (4:1-5:22).

2. Their Endurance of Suffering (1:6b)

in spite of severe suffering,

The Thessalonian Christians suffered undoubtedly because of the tension that arose with family and neighbors because of their conversion. Abandoning pagan worship (v. 9) separated them from the practices which had formerly bound them together with other members of their community (cf. Acts 19:23-41 for an example of the consequences of such dislocation). And though such conflict in their social relationships is probably sufficient to explain Paul's references to their suffering, the Thessalonians may have also suffered persecution from more official sources, such as local or imperial rulers, to whom the gospel might have appeared subversive. Leaving the old life for the gospel was for them a costly transaction. In 2:14-16 Paul will remind the readers that other Christians have shared a similar cost.

you welcomed the message with the joy given by the Holy Spirit.

But ironically, this very suffering is indicative of the power of the gospel (v. 5), since that power has its origin in Christ's self-sacrificial suffering on the cross. But because the gospel message is not just about Christ's death but also about his resurrection and exaltation, sharing in Christ's suffering is a source of joy. Joy is not what one would expect to find in suffering; it does not arise naturally in the circumstances Paul describes. So Paul reminds the readers that this joy has a supernatural source: it is the "joy of the Holy Spirit," joy present with them because God's Spirit is present with them (Gal 5:22; Rom 14:17), given by the exalted Christ, bringing to his people the blessing and power of God that will be fully realized when Christ returns (cf. 1 Thess 4:18; 5:11; Phil 3:1, 20-21). Thus, the fact that the Thessalonians had joy despite suffering shows again that they were genuine people of God (cf. Mark 4:16): they had the joy that comes from God's authentic salvation which transcends present, outward circumstances (cf. Matt 5:10-12; Acts 4:31; 5:40-42; Rom 5:3-5; 2 Cor 1:5-7; 4:7-18; Col 1:24; James 1:2; 1 Pet 1:6-8; 4:13-14).

3. Their Example to Other Churches (1:7-8a)

1:7 And so you became a model to all the believers in Macedonia and Achaia.

The idea of imitation introduced in v. 6 is now carried a step further in v. 7. By imitating Paul, and ultimately the Lord, in steadfast suffering, the Thessalonian Christians have provided a model for others who believe the same gospel. Paul indicates that the sphere of their influence includes their own region, Macedonia (the northern portion of the Greek peninsula) as well as the region to the south, Achaia (including Athens and Corinth, from which Paul writes). The word translated "model" is tuvpo" ( typos ). Originally this word referred to a mark or impression made by striking something, like the image on a coin. Figuratively it was used to refer to a model or pattern, especially for ethical conduct. This account and others like it in Paul's letters (Rom 1:8; Eph 1:15; Col 1:4-5) indicates that early Christians received and circulated reports about their brothers and sisters in other places and took encouragement from them. Not only did the first generation of Christians repeat the gospel story of Jesus' life, death and resurrection; they also regularly shared the experiences of other Christians. All this serves to make concrete what they were taught about Christian living.

1:8 The Lord's message rang out from you not only in Macedonia and Achaia -

The expression "the Lord's message" (literally "the word of the Lord") refers here not to the gospel story but to what Paul has been discussing in v. 7: the story of the Thessalonians' steadfastness. This is made clear by the fact that the latter part of the verse refers to this message as "your faith." The fact that Paul can refer to an account of response to the gospel as "the word of the Lord" indicates its supreme value. Such material was integral to God's word for his people because it recounted what God had done among his people. Thus, Luke's writing of Acts as a companion volume to his Gospel has its roots in this oral sharing of information about the churches.

your faith in God has become known everywhere.

Paul widens the Thessalonians' scope of influence from the immediate regions to "everywhere." Though this expression obviously does not mean that literally all the world - or even all the Roman empire - had heard the report, it does stress that the gospel in all its aspects was shared without borders. Paul uses similar expressions elsewhere (Rom 1:8; 1 Cor 1:2; 2 Cor 2:14; Col 1:6, 23; 1 Tim 2:8), stressing that the Christian gospel is the message of salvation for all people.

The fact that Paul refers to their faith as "faith in God" rather than "in Christ" is consistent with his stress on their conversion to Christian faith from paganism. Had Paul intended to address Jewish Christians, faith in God would not have distinguished them from other Jews (see comments on v. 9). This emphasis may indicate that pressure from the readers' pagan families and neighbors was the primary source of their persecution.

4. Reports of Their Conversion (1:8b-10)

Therefore we do not need to say anything about it, 1:9 for they themselves report what kind of reception you gave us.

The point of this statement is that the Thessalonians' faith is well known among all the churches in which Paul has been ministering. Again, we see how important such accounts were to the life of the early Christians. The focus of the report is still on the Thessalonians' initial acceptance of the gospel despite opposition. Now, though, the specific focus is on the success of the missionaries' visit to Thessalonica. A prepositional phrase periΙ hJmw'n (peri hçmôn, "concerning us") appears in v. 9 and is left untranslated by the NIV. It places stress on Paul and his associates as the subjects of the report in circulation. The word ei[sodo" ( eisodos ), translated here as "reception" in the NIV, literally means "entrance" and refers to Paul's entire visit to Thessalonica. The clause literally reads, "For concerning us they themselves report what kind of entrance we had with you." It stresses less the Thessalonians' reception of Paul, as the NIV has it, than the success of Paul's visit, though obviously one implies the other. Paul will elaborate on this idea as he repeats eisodos in 2:1 (there translated as "visit" in the NIV) and discusses his experience with the Thessalonians at length in ch. 2-3.

Forsaking Idols to Serve the Living God (1:9b)

They tell how you turned to God from idols

That the messenger and his message cannot be separated is once more clear from the fact that Paul focuses again on the response to his preaching. The NIV accurately represents the redundancy of the Greek text which stresses that it is to God that the Thessalonians have turned. Here Paul draws upon Old Testament language (cf. Jer 10:1-10) to describe their conversion from paganism. The term "idols" stresses that the Thessalonians' worship had centered on images of multiple deities. In contrast, the God of Israel is one God (Deut 6:4), supreme and transcendent over all, and can never be represented as or reduced to an image (Deut 5:8-10). Other so-called "gods" are no gods at all; they are the imaginary creations of the people who worship them. Hence, the God of Israel is "living," in contrast to the lifeless pagan deities, and "true" or "genuine," in contrast to the false pagan gods.

to serve the living and true God,

As the only true God, the God of Israel possesses absolute authority; consequently, the only right response to him is "to serve." The Greek infinitive translated "to serve," douleuvein ( douleuein ), refers to the service of a slave to a master, stressing the obligation of the relationship, and is in the present tense, emphasizing that the service is continuing. For Paul such service is what makes a person truly free, for the alternative is slavery to sin, which yields death (Rom 6:15-23). Thus, Paul can comfortably describe Christians as God's children as well as his slaves (e.g., Rom 8:16). The virtues mentioned in v. 3 are obvious examples of the new service to the one true God.

In this contrast between the true God and idols lies the heart of the gospel's universal claim. The objects of pagan worship were generally conceived to have authority over a specific, limited realm, often thought to be tied to a particular place or people. The God of Israel, on the other hand, is Creator and Lord of all. Hence, his message of salvation is a message for all people, and so Paul seeks to proclaim that message to all.

The conversion of the Gentiles to faith in the one true God is viewed by the Old Testament as a significant part of God's great act of salvation in the last days (Isa 2:2-4; 25:6-8; 42:6; 49:6; Micah 4:1-3; Zech 8:20-23). Having been called especially to preach to the Gentiles, Paul saw his own ministry as a part of this great event. In this text, he offers the Thessalonians' conversion from paganism as further evidence that the gospel is genuine, for through the gospel God's promise to bring the nations to faith in him is being fulfilled.

This factor probably best explains Paul's emphasis in this passage on Gentile converts in the Thessalonian church. Many scholars have drawn attention to the fact that in Acts 17:1-9, Luke indicates that the Thessalonian church consisted of both Jews and Gentiles. Some have speculated that Paul writes 1 Thessalonians specifically to the Gentile segment of the Thessalonian church. This idea, however, would appear to be inconsistent with Paul's stress on the unity of Jew and Gentile in the church. Others have argued that Luke has overemphasized the Jewish element of the Thessalonian church because of his own theological interests. But resorting to this conclusion is unnecessary when Paul's purpose in 1 Thessalonians 1 is recognized.

At this point Paul continues to recount the experience of the Thessalonian Christians in order to remind them of the authenticity of the message that they have received. Since conversion of the Gentiles is, according to the Old Testament prophets, a result of God's end-time act of salvation, such conversions are another indication that the Thessalonians have put their faith in the true message of God. Paul thus neither denies that there are Jewish Christians in the Thessalonian church nor ignores them in this letter. Instead, he focuses here on Gentile converts as further evidence that the gospel of Jesus Christ is much more than mere words (v. 5).

Awaiting the Return of Jesus (1:10)

1:10 and to wait for his Son from heaven, whom he raised from the dead -

This verse further specifies the object of the Thessalonians' faith. Verse 9 by itself could describe the conversion of a pagan to Judaism, and some have suggested that Paul is using language drawn from Jewish sources there. But here the content of the Thessalonians' faith is explicitly Christian: they believe not only in the true God but more specifically in Jesus Christ, who was raised from the dead by God and now reigns with him from heaven, the place of universal authority. In this specific conviction the Thessalonian Christians, both Gentiles and Jews, would be distinct from all other people. The genuine gospel message assumes that there is one true God, but it focuses on what he has done in Jesus Christ, whom he raised from the dead and who will return for his people.

Jesus, who rescues us from the coming wrath.

But this verse serves to do more than distinguish the Thessalonians' faith from other groups'. It also explicates further the basis for the Thessalonians' steadfastness in suffering. Regardless of what happens to them, they have the assurance that they belong to the God who raised Jesus from the dead. Thus, God's power to overcome their own difficulties, including death itself, is guaranteed. Because Christ is presently in heaven, they have the assurance of his absolute and supreme power at work in their lives, even when outward circumstances would seem to indicate otherwise. Indeed, in times of persecution it may seem that the unbelievers have the best of it. But God's wrath is about to bring punishment on those who have rebelled against God's authority. The readers' own lives as pagans (v. 9) would make them objects of that same wrath, but through Jesus they have the assurance that they have been removed from the sphere of God's wrath and are instead numbered among his beloved people (v. 4). The word translated "deliver," rJuvomai ( rhyomai ) is not as common as sw/vzw (sôzô, "save") in Paul's letters, but when it does occur it emphasizes salvation from something - here, from God's wrath. The full realization of both the wrath of God and the deliverance from that wrath will occur when God's Son comes returns from heaven. So as they experience persecution in the present, the Thessalonian Christians can focus on that full realization in the future: they "wait" with confidence that God will finish the work which he began with Christ's resurrection and continues in them. As they wait for that consummation, the power that raised Jesus from the dead is continuing at work in them.

The concept of God's wrath is sometimes difficult to hold together with his love. Some mistakenly equate the concept of God's wrath with capricious human anger prompted by selfishness and pride. The biblical concept, however, is grounded in God's holiness and the consequent necessity that he punish sin. Wrath is thus God's consistent, just and holy response in bringing punishment for sin (cf. Rom 2:5,8; 3:5-6; 2 Thess 1:5-10). It is therefore necessarily God's wrath directly and personally, not some impersonal consequence of disaster that inevitably follows evil, as some have argued. Likewise, wrath is perfectly consistent with God's supreme desire to forgive sinners. Indeed, God's desire to bring forgiveness and the holy necessity that sin be punished are what make the cross necessary (Rom 3:25-26).

Paul saves the personal name "Jesus" for a point of emphasis in the sentence. In so doing he identifies unambiguously the one of whom he speaks. The Son of God raised from the dead and coming to rescue his people is Jesus of Nazareth, a figure of history known personally by Paul's contemporaries. That the gospel message is grounded in history is assumed by Paul at every point.

The connection between the Gentiles' conversion and Jesus' return is significant here. Jesus told his disciples that God's purpose of bringing the gospel to the Gentiles would be fulfilled prior to his return (Matt 24:14; Mark 13:10). From the Old Testament perspective, this preaching is an event of the end-time; from the post-Easter perspective, the end-time climaxes with Jesus' return.

This verse also announces a theme which will occupy an important portion of the letter. In 4:13-5:11 Paul will discuss further the significance of the Lord's coming, reminding the readers of teaching which they had already received and correcting their misunderstanding of certain points. Here, as in that later elaboration, we see that Paul's teaching on Christ's return is not a matter of esoteric doctrinal details; rather, it has an immediate and profound impact on the way that a believer responds to the difficulties of the present life.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 1:2

We give thanks to God always for you all, making mention of you in our prayers ;

McGarvey: 1Th 1:3

remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father [Paul thanked God for the church at Thessalonica for its evidences of Christian life mentioned in the remainder of this section. In the words before us he sets forth their relations to the three cardinal Christian graces, or faith, hope and love (1Th 5:8 ; Col 1:4-5 ; 1Co 13:13). Their faith was not formal, barren and dead (Jam 2:20 ; Jam 2:26); but it actively worked, bringing their wills into obedience to the will of God (Rom 1:5 ; Rom 16:26); their love was not idle, but caused them to employ themselves in heartfelt toil for the welfare of others; and their hope in Christ sustained their souls, so that they endured all trials and persecutions, and were unyielding in their conflict with temptation and doubt. Thus, each in its own way, the three graces manifested themselves, and in such a way that it was evident that these graces were centered in, inspired by, and renewed of Christ, and viewed with approval by the Father];

McGarvey: 1Th 1:4

knowing, brethren beloved of God, your election ,

Introduction / Outline

Robertson: 1 Thessalonians (Book Introduction)

First Thessalonians

From Corinth a.d. 50-51

By Way of Introduction

We cannot say that this is Paul’s first letter to a church, for in 2Th_2:2 he speaks of some as palming off letters as his and in 2Th_3:17 he says that he appends his own signature to every letter after dictating it to an amanuensis (Rom_16:22). We know of one lost letter (1Co_5:11) and perhaps another (2Co_2:3). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark’s Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Th_3:6; Act_18:5). They had brought supplies from the Macedonian churches to supply Paul’s need (2Co_11:9), as the church in Philippi did once and again while Paul was in Thessalonica (Phi_4:15.). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Act_18:3) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and " Paul devoted himself to the word" ( suneicheto tōi logōi Paulos ). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul’s preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of 2Th_2:1. where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. So Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.

Vincent: 1 Thessalonians (Book Introduction)

The Thessalonian Epistles

Introduction

The First Epistle

Thessalonica was situated on the Thermaic Gulf, a fine harbor, affording anchorage for large ships directly in front of the city. The situation commanded the trade of the Macedonian waters, and was connected inland with the plain of the Axius, one of the great levels of Macedonia, and with the plain of the Strymon, by a pass across the peninsula of Chalcidice. It was the chief station on the Via Egnatia, the great Roman road which ran from Dyrrhachium through Epirus, Macedonia, and Thrace to Byzantium.

In Paul's day it was a free city, the capital of the whole province and the most populous of its towns. Its extensive trade with all parts of the world accounts in part for the rapid spread of the news of the success of the gospel (1Th 1:8). The population consisted of the original Graeco-Macedonian inhabitants, mixed with many Romans and some Jews. The same heathen deities were worshipped as in other Graeco-Roman communities, and the worship of the Cabeiri had been introduced from Samothrace.

Paul's first visit to Thessalonica is related in Acts 17; and the account must be filled out, as far as possible, by means of the references in the two letters. From the Acts it appears that he remained only three weeks; but the first Epistle indicates that a large and flourishing church had been formed, chiefly of Gentiles (1Th 1:8, 1Th 1:9); and from this, and from the facts that the Philippians, twice during his stay, sent him pecuniary aid (Phi 4:16), and that he labored for his own support, his visit would seem to have been longer.

According to the narrative in Acts, he secured some converts from among the Jews, but more from the pious Greeks or Proselytes, and many prominent women. Nothing is said of his labors among the heathen. The author of the Acts has, apparently, recorded the least important part of his work, which was evidently begun, according to his usual practice, in the synagogue. The principal part of it, however, was not done in the synagogue.

The cause of Paul's departure from Thessalonica was a persecution instigated by the Jews, who used the vulgar pagan rabble as their instruments. Most of the Christian converts were from the better classes, and the Politarchs were not disposed to interfere actively. But the riot was a serious matter. A powerful, dangerous, lasting sentiment was aroused in the class which fostered it (see 1Th 2:14). The charge against Paul was that of treason against the Emperor, and the Politarchs were forced to take active measures lest they should incur the charge of condoning treason. Their course was the mildest for which they could find precedent. The accused were bound over to keep the peace, and as security was exacted from Jason and the leading Christians of Thessalonica, it implied that they were under obligation to prevent Paul from coming to the city again.

Paul, after his departure, was distressed, lest his converts, who had been only partially instructed, might fall from their faith. He had twice made the attempt to revisit them, but in vain. He had sent Timothy to inquire into their condition and to establish and comfort them (1Th 3:2). Timothy had now rejoined him at Corinth, and the information which he brought called forth the first letter.

The letter, though official, is not stiff nor condescending. It reveals a quick, intelligent sympathy with the burdens and sufferings of the church, and a full appreciation of their patience and fidelity. They are the subject of the Apostle's thoughts, wishes, and prayers; they are his joy and his crown. The tone of the Epistle, while peculiarly affectionate, is nevertheless decided, and exacting in moral demand. It has nothing of the legal or ecclesiastical character. It is pervaded, in parts, with the tension and anxiety of the interval between Paul's departure from Thessalonica and the reception of Timothy's report. Timothy's news had been substantially good. The church had remained true to the faith against all assaults. But a degree of mistrust had arisen concerning the sincerity of Paul's interest for the church, which must have come from the outside. Accordingly in the second chapter he takes on an apologetic tone. Some lack of religious steadfastness among the members has made itself evident, and some signs of not fully appreciating the relations of their faith to Christian morality. There has arisen a tendency to assume that the second coming of Christ is close at hand, and that all old relations and duties are therefore done away. On the other hand, an opposite tendency has shown itself, a reaction against the enthusiasm evoked by the expectation of the parousia, which calls for the admonitions, " Quench not the spirit: despise not prophesyings: prove all things: hold fast that which is good." Mistakes have become current respecting the lot of such Christians as may die before the Lord's coming. There is a possible hint of strained relations with the church-superintendents (1Th 5:12-15) and of occasions given to the enemies of Christianity for malicious criticism (1Th 4:12). But the main objects of the letter are, to strengthen the bond between the writer and the church, to detach the church from the errors and abominations of heathen life, and to correct misunderstandings and give comfort as regards the dead in Christ.

The language of the letter is simple, taking on a rhetorical character only in certain isolated passages (1Th 2:19 f.; 1Th 3:8 f.). It is not without picturesqueness (1Th 1:8, 1Th 1:9; 1Th 2:1, 1Th 2:6, 1Th 2:16, 1Th 2:17, 1Th 2:19; 1Th 3:3, 1Th 3:8, 1Th 3:11; 1Th 4:1, 1Th 4:6, 1Th 4:12; 1Th 5:2, 1Th 5:3, 1Th 5:5, 1Th 5:8, 1Th 5:19). There is an occasional tendency to amplification (1Th 1:2 f., 8; 1Th 2:11, 1Th 2:13; 1Th 3:2, 1Th 3:7, 1Th 3:9, 1Th 3:10; 1Th 3:1, 1Th 3:3, 1Th 3:5, 23, etc.), and to round off the ends of sentences with adverbial phrases (1Th 1:5, 1Th 1:6; 1Th 2:2, 1Th 2:16, 1Th 2:17; 1Th 3:3, 1Th 3:9, etc.). There is to be noted the frequent introduction of expressions which recognize the knowledge and remembrance of the writer's correspondents, as καθὼς οἴδατε even as ye know : also the forms of adjuration and comparison (1Th 2:5, 1Th 2:10; 1Th 3:6). A certain ruggedness and lack of symmetry in the structure of sentences appears at times (1Th 1:2 ff., 1Th 1:8; 1Th 2:10 ff., 1Th 2:17 f., 1Th 2:19 f.; 1Th 4:1 f., 1Th 4:3 ff.). The vocabulary is relatively small. Repetitions and similarities of expression occur.

There are no citations from the Old Testament, and no use of apocryphal writings can be shown. The mode of expression is thoroughly Pauline. The character of the Epistle does not lead us to expect many of the technical terms of the Pauline dogmatic; but such as we do find are Pauline, as ἐκλογή election ; καλεῖν to call ; ἅγιοι saints ; ἁγιασμός sanctification ; μὴ εἰδότες τὸν Θεόν not knowing God . There are also to be noted the characteristic play of words (1Th 2:4); paradox (1Th 1:6); mixed metaphor (1Th 5:5), and antithesis of prepositions (1Th 1:5; 1Th 4:7; 1Th 2:3, etc.). There are relatively few hapaxlegomena, some peculiar uses of words common in the New Testament; possibly a dozen words and modes of expression which appear only in the deutero-Pauline writings, and a few which are almost exclusively confined to the writings of Luke and the Epistle to the Hebrews.

The authenticity of the Epistle is generally conceded. It has been assailed by Baur, Steck, Holsten, and Loman.

The Second Epistle

The authenticity and genuineness of this Epistle have been challenged since the beginning of the present century. Its integrity has also been questioned on the assumed ground of a combination of a genuine Pauline epistle with interpolated matter (P. W. Schmidt). It has been ascribed to Timothy. Attempts have also been made to prove that it was earlier in date than the first Epistle (Ewald, Baur, Davidson); but there seems to be, on the whole, no sufficient reason for refusing it a place among the genuine Pauline Epistles. The external testimony in its favor is ancient and good, while the resemblances in manner and phraseology to the other Pauline writings cannot be evaded. The vocabulary is Pauline. The list of non-Pauline words is small and not important. As distinguished from all other Pauline letters, the two Thessalonian epistles exhibit a striking relationship, extending to sequences of thought, articulation of sentences, and peculiar expressions and usages. In not a few cases, the same subjects are treated with almost the same words. Both letters have an eschatological drift; both exhibit, without specially emphasizing it, the writer's apostolic consciousness; both treat moral questions from the religious point of view.

The second Epistle appears to have been written some months after the first, because of some later information received by Paul, who was probably still in Corinth. The circumstances of the church were substantially the same, although there appears to have been a growth in faith and charity (2Th 1:3, 2Th 1:4); but the idea of the imminent second coming of the Lord had assumed such proportions as to cause restlessness and impatience, and a measure of social disorganization and fanaticism. A spurious epistle in Paul's name, announcing the immediate advent of the Lord, appears to have been circulated (2Th 2:2). The main design of this second letter is to correct false views concerning the second advent, and to rebuke the idleness and disorder into which some of the Thessalonian Christians had fallen.

JFB: 1 Thessalonians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting 1Th 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting 1Th 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting 1Th 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].

The OBJECT OF THE EPISTLE.--Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (1Th 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with 1Th 1:1; 1Th 3:1-6; 2Th 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (1Th 1:6; 1Th 2:13) from their own countrymen and from the Jews (1Th 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (1Th 2:9; 2Th 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (1Th 1:9; and as two oldest manuscripts read, Act 17:4, "of the devout and of the Greeks a great multitude," Act 17:4), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps "the kinsman" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10; 1Th 2:12, 1Th 2:19; 1Th 3:13; 1Th 4:13-18; 1Th 5:1-11, 1Th 5:23-24; and that they should walk worthy of it (1Th 2:12; 1Th 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (1Th 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (1Th 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (1Th 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (1Th 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (1Th 3:1).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (1Th 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (1Th 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (1Th 5:5-7), as also against charity (1Th 4:3-10; 1Th 5:13, 1Th 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (1Th 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare 1Th 2:17) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (1Th 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (1Th 1:8-9), while Paul could speak of himself as only taken from them for a short season (1Th 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18; 1Th 3:5; 1Th 5:27. "We" is the true reading, 1Th 4:13. The English Version "I," in 1Th 4:9 1Th 5:1, 1Th 5:23, is not supported by the original [EDMUNDS].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

JFB: 1 Thessalonians (Outline)

• ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND. (1Th 1:1-10)
• HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN. (1Th. 2:1-20)
• PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM. (1Th 3:1-13)
• EXHORTATIONS TO CHASTITY; BROTHERLY LOVE; QUIET INDUSTRY; ABSTINENCE FROM UNDUE SORROW FOR DEPARTED FRIENDS, FOR AT CHRIST'S COMING ALL HIS SAINTS SHALL BE GLORIFIED. (1Th. 4:1-18)
• THE SUDDENNESS OF CHRIST'S COMING A MOTIVE FOR WATCHFULNESS; VARIOUS PRECEPTS: PRAYER FOR THEIR BEING FOUND BLAMELESS, BODY, SOUL, AND SPIRIT, AT CHRIST'S COMING: CONCLUSION. (1Th. 5:1-28)

TSK: 1 Thessalonians 1 (Chapter Introduction)

Overview

1Th 1:1, The Thessalonians are given to understand both how mindful of them Saint Paul was at all time in thanksgiving, and prayer; 1Th 1:5, and also how well he was persuaded of the truth and sincerity of their faith and conversion to God.

MHCC: 1 Thessalonians (Book Introduction)

This epistle is generally considered to have been the first of those written by St. Paul. The occasion seems to have been the good report of the stedfastness of the church at Thessalonica in the faith of the gospel. It is full of affection and confidence, and more consolatory and practical, and less doctrinal, than some of the other epistles.

MHCC: 1 Thessalonians 1 (Chapter Introduction)

(1Th 1:1-5) The faith, love, and patience of the Thessalonians, are evident tokens of their election which was manifested in the power with which the gospel came to them.

(1Th 1:6-10) Its powerful and exemplary effects upon their hearts and lives.

Matthew Henry: 1 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of st. Paul to the Thessalonians

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Act 16:9, Act 16:10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Act 17:1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (1Th 3:2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (1Th 3:1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Act 18:5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about a.d. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

Matthew Henry: 1 Thessalonians 1 (Chapter Introduction)

After the introduction (1Th 1:1) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them (1Th 1:2-5). And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places (1Th 1:6-10).

Barclay: 1 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Thessalonians 1 (Chapter Introduction)

Love's Introduction (1Th_1:1-10)

Constable: 1 Thessalonians (Book Introduction)

Introduction

Historical background

Thessalonica was an important city. Cassander, the Macedonian king, founded it in 315 B.C. and named it for his wife, who was a half-sister of Alexander the Great. It was the capital of the Roman province of Macedonia, and it stood on the Via Egnatia, the Roman highway to the East. It was a self-governing community with enough Jews in residence to warrant a synagogue (Acts 17:1).

Paul first visited Thessalonica during his second missionary journey with Silas and Timothy. They had just left prison in Philippi and made their way southward to Thessalonica. For at least three Sabbath days Paul reasoned in the synagogue with those present, and many believed the gospel (Acts 17:2). However, he probably ministered in Thessalonica for a longer time than just three weeks in view of what he wrote that he had done there (e.g., 1 Thess. 2:9; cf. Phil. 4:15-16).¹ Those who responded to the message of Christ's sufferings and resurrection (Acts 17:3, 7) were Jews (Acts 17:4) and God-fearing proselytes to Judaism. There were also some leading women of the city and many idol-worshipping pagans (Acts 17:4-5).

"If Macedonia produced perhaps the most competent group of men the world had yet seen, the women were in all respects the men's counterparts; they played a large part in affairs, received envoys and obtained concessions from them for their husbands, built temples, founded cities, engaged mercenaries, commanded armies, held fortresses, and acted on occasion as regents or even co-rulers."²

When the unbelieving Jews heard of the conversion of the proselytes, whom they were discipling, they stirred up a gang of roughnecks who attacked the house of Jason. Paul had been staying with him. Unable to find the missionaries the mob dragged Jason before the magistrates who simply charged him to keep the peace. Convinced of the danger for Paul and Jason the Christians sent Paul and Silas away from the city by night to Berea (Acts 17:10).

Paul and his party began their evangelistic work in Berea in the synagogue, as was their custom. However when many Jews there believed, the Thessalonian Jews came down to Berea and stirred up more trouble (Acts 17:10-13). The Berean Christians sent Paul away to Athens, but Silas and Timothy remained in Berea (Acts 17:14). Having been sent for by Paul, Silas and Timothy joined Paul in Athens, but he soon sent Silas back to Philippi and or Berea, and Timothy back to Thessalonica (1 Thess. 3:1-3; Acts 17:15). Later both men returned to Paul while he was practicing his trade in Corinth (Acts 18:3, 5) with a gift from the Christians in those Macedonian towns (2 Cor. 11:9; cf. Phil. 4:15).

Timothy's report of conditions in the Thessalonian church led Paul to write this epistle. Some of the Thessalonians apparently believed that Jesus Christ was about to return momentarily and had consequently given up their jobs and had become disorderly (cf. 1 Thess. 4:11; 5:14). Some worried about what had happened to their loved ones who had died before the Lord had returned (4:13, 18). Persecution from the Gentiles as well as the Jews still oppressed the believers (2:17-3:10) who were nevertheless holding fast to the truth and eager to see Paul again (3:6-8). Some outside the church, however, remained hostile to Paul (2:1-12). There appears to have been some misuse of spiritual gifts in the assembly as well as an unfortunate tendency on the part of some to return to their former habits involving sexual impurity (4:1-8; 5:19-21).

It seems clear that Paul wrote this epistle shortly after he arrived in Corinth (1:7-9; 2:17; 3:1, 6; Acts 18:5, 12), about 51 A.D. If one follows the early dating of Galatians, as I have suggested, this epistle would have been Paul's second inspired writing. If Paul penned Galatians after the second missionary journey, 1 Thessalonians could have been his first inspired epistle.³ However the first option seems more probable.⁴

A few scholars have suggested that Paul wrote 2 Thessalonians before he wrote 1 Thessalonians.⁵ This is not as improbable as may appear at first since the traditional sequence of Pauline letters to churches rests on length rather than date. Nonetheless this theory has not convinced most scholars.⁶

Purpose

In view of this epistle's contents, Paul had at least three purposes in mind when he wrote it. First, he wanted to encourage the Christians in Thessalonica who were making good progress in their new faith (1:2-10). Second, he desired to correct misinformation about himself and his fellow missionaries that some of his critics in Thessalonica were circulating (2:1-3:13). Third, he wrote to give additional instruction that would contribute to the Thessalonians' spiritual growth (4:1-5:24).

"Far and away the largest theological contribution of the Epistles [1 and 2 Thessalonians] lies in what they say about eschatology."⁷

". . . over a quarter of 1 Thessalonians and nearly half of 2 Thessalonians deal with problems and issues regarding the parousia or coming of Christ from heaven."⁸

"The Thessalonian letters present the first literary evidence for the use of parousia . . . in the sense of the future Advent of Christ: it occurs in this sense six times in the two letters. The event is depicted repeatedly in language borrowed from portrayals of OT theophanies. But it is the ethical implications that are chiefly stressed: the writers look forward to the Parousia especially as the time when their service will be reviewed and rewarded by the Lord who commissioned them, and they will be content, they say, to have it assessed by the quality of their converts."⁹

Message¹⁰

In this epistle there is evidence that Paul had conflicting emotions regarding the new church in Thessalonica. On the one hand he was joyful and satisfied with what God had accomplished. On the other hand he felt concern about the perils in which the new Christians lived.

This letter differs from most of Paul's others in that it does not deal primarily with a doctrinal issue or a departure in belief or behavior. While the teaching on the Rapture of the church is definitely a doctrinal contribution, Paul did not write primarily to expound that truth or to defend it. He simply clarified the events he had previously taught them. The new revelation is in a sense secondary to Paul's argument. Nevertheless it is obvious that the Lord's return was prominent in Paul's mind from beginning to end of this letter. He referred to it in every chapter.

Paul wrote this epistle primarily to comfort and to encourage those who were suffering for their Lord. Their hope was an essential emphasis in view of this purpose (cf. 1 Pet.).

The epistle deals with the hope of the Lord's return as this relates to Christian experience.

Paul took the fact of the Lord's return for granted. He did not feel compelled to try to prove it. His belief that Jesus would return for His own is obvious to anyone who reads this letter regardless of his or her eschatology. Paul believed in a real return of the same Jesus who had lived on the earth, died, was buried, arose from the dead, and ascended into heaven (cf. 4:16). First Thessalonians deals with when the Lord will return. The larger emphasis in 1 Thessalonians, however, is that He will return.

In relation to Christian experience the return of Christ is the final argument that produces faith. When Paul preached the gospel in Thessalonica, he proclaimed that the Christ who had come would come again (1:9-10). His converts were to wait for Him. They had turned from belief in visible idols to an invisible God. Paul urged them to wait with the assurance that they would see their God visibly soon. They turned from disorder to the hope of divine rule, from spiritual anarchy to the hope of an orderly kingdom. Christians trust in Christ's first coming and wait for His return. Without the hope of Christ's vindication the message of His death is incomplete. I do not mean that the return of Christ is part of the gospel message. However without the hope of Christ's return the gospel message is harder to accept. The return of Christ is the final argument that produces faith in this sense. It is an apologetic for Christianity.

In relation to Christian experience the return of Christ is, second, the abiding confidence that inspires labor (1:9). The Thessalonians turned from idols to serve the living God. Their reward for service would come at His return. That would be their payday. Paul referred to his readers as his own reward for service at Christ's return (2:19-20). A little of our reward comes to us here and now, but the great bulk of it awaits the judgment seat of Christ (cf. 1 Cor. 15:58). When those we have led to Christ and discipled experience glorification, our reward will be full. This prospect is what so forcefully motivated Paul in his tireless missionary service.

Third, in relation to Christian experience the return of Christ is the ultimate victory that creates patience (3:13). The conviction that we will experience ultimate victory at the Rapture produces patience in the believer (cf. 5:14b). We can be patient about our own slow growth knowing that eventual glorification will take place. Furthermore we can be patient with God knowing that God will balance the scales of justice and vindicate Himself. One day Christ will return just as one day He was born. Both events are crises in history. They are high points not built up to gradually but introduced as cataclysms.

Thus the return of Christ is the final argument producing faith, the abiding confidence inspiring labor, and the ultimate victory creating patience. In the introduction to this epistle Paul said he remembered his readers' work of faith, labor of love, and patience of hope (1:3). Faith, hope, and love are the three greatest attributes of the Christian life, and they are possible because Christ will return.

This epistle also helps us understand how we should respond to the truth that Christ will return.

First, in our own life we should respond with godly behavior: personal purity, love for the brethren, and honesty in the world. Christ's return should have a purifying effect in every one of these areas of our life (ch. 4).

Second, in the face of death there is a two-fold response. There is comfort for the bereaved in particular (4:14).

Also there is comfort for all the living (4:18).

Third, in view of judgment to come our response should be confidence. We will not experience God's wrath, but He will deliver us from it in all its manifestations.

Failure to accept the truth of the Lord's return results in unbelief and a return to idols.

It results in indolence that leads to strife.

Furthermore it results in impatience that leads to sin. These are the very opposite of the work of faith, the labor of love, and the patience of hope.

The light of this great doctrine underwent an eclipse during the history of the church. It only came out into prominence again in the nineteenth century. We at Dallas Seminary follow in the train of those dispensational writers and teachers who through careful study of the whole Word of God have brought this doctrine back out into public view. Satan would like to silence this emphasis because the hope of Christ's return is one of the greatest motivations for Christian service and sacrifice. The sanctification of the whole person (spirit, soul, and body) consists in active waiting for Jesus to return (5:23). I pray that as a result of this study of 1 Thessalonians we may all live with a greater conscious awareness of Christ's return.

Outline¹¹

I. Salutation and greeting 1:1

II. Personal commendations and explanations 1:2-3:13

A. Thanksgiving for the Thessalonians 1:2-10

1. Summary statement 1:2-3

2. Specific reasons 1:4-10

B. Reminders for the Thessalonians 2:1-16

1. How the gospel was delivered 2:1-12

2. How the gospel was received 2:13-16

C. Concerns for the Thessalonians 2:17-3:13

1. Desires to see them again 2:17-3:5

2. Joy on hearing about them 3:6-13

III. Practical instructions and exhortations 4:1-5:24

A. Christian living 4:1-12

1. Continued growth 4:1-2

2. Sexual purity 4:3-8

3. Brotherly love 4:9-12

B. The Rapture 4:13-18

C. Personal watchfulness 5:1-11

D. Church life 5:12-15

1. Attitudes toward leaders 5:12-13

2. Relationships among themselves 5:14-15

E. Individual behavior 5:16-24

1. Personal actions and attitudes 5:16-18

2. Actions and attitudes in corporate living 5:19-22

3. Divine enablement 5:23-24

IV. Conclusion 5:25-28

Constable: 1 Thessalonians

1 Thessalonians

Bibliography

Askwith, E. H. "I' and We' in the Thesalonian Epistles." Expositor. Series 8:1 (1911):149-59.

Barclay, William. The Letters to the Philippians, Colossians and Thessalonians. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1963.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Best, Ernest. A Commentary on the First and Second Epistles to the Thessalonians. Harper's New Testament Commentaries series. New York: Harper and Row, 1972.

_____. A Commentary on the First and Second Epistles to the Thessalonians. Black's New Testament Commentaries series. 2nd ed. London: Black, 1977.

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_____. "The Meaning of Sleep' in 1 Thessalonians 5:10." Journal of the Evangelical Theological Society 22:4 (December 1979):345-49.

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A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

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_____. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Thessalonians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

St. Paul having preached with success at Thessalonica, the chief city of Macedonia, wrote to the this letter, to confirm them in the Christian faith and in the practice of virtue. This, in order, is the first epistle of St. Paul. He wrote it about the year fifty-two, as it is thought, from Corinth. (Witham) --- St. Paul having preached the gospel in this place, converted some Jews and a great number of Gentiles; but the unbelieving Jews, envying his success, raised such a commotion against him, that he and his companion Silvanus were obliged to quit the city. Afterwards he went to Athens, where he had heard that the converts in Thessalonica were under severe persecution ever since his departure; and lest they should lose their fortitude, he sent Timothy to strengthen and comfort them in their sufferings. In the mean time St. Paul came to Corinth, where he wrote this first epistle and also the second to the Thessalonians, both in the same year, being the nineteenth after our Lord's ascension. (Challoner) --- St. Paul preached the faith in this city, assisted by Silas and Silvanus, whose name is joined with the apostle's in this letter. See Acts xvii. Being driven away from this city by the violence of the Jews, he left Timothy and Silas in Macedonia, to confirm the new converts in their faith. But having afterwards called them to him, and hearing of their constancy and perseverance, he writes this epistle to encourage them and praise them. It is the first in time of all St. Paul's epistles, and filled with the most affectionate expressions of love and tenderness for his spiritual children in Jesus Christ. In the latter part of the epistle, he gives some short instructions concerning the state of souls after death, and the coming of the last day; as his companions had informed him that strange reports concerning these two articles were in circulation at Thessalonica, to the disturbance of the faithful. (Calmet, Estius, and others.) --- The first three chapters are to confirm and comfort the Thessalonians against the temptations of persecution; the other two are to exhort them to live up to the precepts he delivers them.

====================

Gill: 1 Thessalonians (Book Introduction)

INTRODUCTION TO 1 THESSALONIANS

Thessalonica was a very large, populous, and flourishing city, it was "liberae conditionis", as Pliny says ^a, a free city, and the metropolis of Macedonia; it was formerly called Halis ^b, and had the name of Thessalonica given it by Philip king of Macedon, on account of his conquest of Thessalia, which this name signifies; and some say he gave this name to a daughter of his on that occasion, who was afterwards the wife of Cassander; who, others say, called this place by his wife's name ^c, which before was Therme: its name with the Italians is Salonichi, and is now in the hands of the Turks, as all Greece is: here the Apostle Paul came after he had been at Philippi, and stayed about three weeks, and preached every sabbath day, and his ministry was blessed to the conversion of some Jews, a multitude of devout Greeks, and many of the chief women of the place, which laid the foundation of a Gospel church; to which the apostle wrote this epistle, and is the first of all the epistles he wrote: the occasion of it was this; the unbelieving Jews, vexed to see the apostle's success, raised a mob of the baser sort of people, and assaulted the house of Jason, where the apostle and his companions were; but Paul and Silas were sent away by night to Berea, which the rabble understanding, followed them thither; when Paul was sent as if he was going to the sea, but was conducted by the brethren to Athens, who gave orders that Silas and Timothy should come to him with all speed, as they did; and Timothy was sent back to Thessalonica to establish and comfort the young converts there; and returning with good news of their faith, and charity, to the apostle at Corinth, he sent them from thence this epistle, and not from Athens, as some have thought: the design of which is to encourage them under their afflictions and sufferings; to exhort them to stand fast in the Lord, to abide by his truths and ordinances, and to live an holy life and conversation, and to regard the several duties of religion, towards God and one another, and those that were set over them; and in it he instructs them concerning the resurrection of the dead, and the coming of Christ, articles of very great importance and concern: the writing of this epistle is placed by Dr. Lightfoot in the 51st year of Christ, and in the 11th of Claudius Caesar.

Gill: 1 Thessalonians 1 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 1

This chapter contains the inscription of the epistle; the apostle's salutation of the persons it is written to; his thanksgiving for blessings received by them; an account of the manner in which the Gospel came to them, how they behaved when it was preached to them, and of the success of it in their conversion. The inscription which expresses the names of the persons concerned in the epistle, and describes those to whom it is written, and also the salutation, which is the same as in other epistles, are in 1Th 1:1 and then follows a thanksgiving to God made in prayer to him for the special graces of the Spirit bestowed on them, as faith, hope, and love, and the lively exercise of them in which they were; the source and spring of which was the electing love of God, 1Th 1:2 and the evidence of their election of God to the apostle, was the manner in which the Gospel came to them; not merely in the external ministry of it, but in the internal efficacy of it, through the power of the Holy Ghost, 1Th 1:5 and the effects of it upon them; it found an hearty reception among them, in much affliction, and with joy of the Holy Ghost; so that they not only professed it, and became the followers of Christ and his apostles, but were examples unto others, 1Th 1:6 for the fame of the Gospel being preached unto them, and of their faith, were spread everywhere, so that the apostle had no need to say anything about it, 1Th 1:8 the manner of their entrance among them, and the issue of it, their conversion, were so manifest to all; which is described by what they were turned from, idols; and by what they were turned to, the living God; and by the ends of it, which were to serve God, and wait for Jesus Christ; the arguments engaging to which are, his relation to God as his Son, his being raised from the dead by him; his being in heaven, exalted at his right hand there, from whence he is expected; and his having, by his sufferings and death, delivered his people from wrath to come, 1Th 1:9.

College: 1 Thessalonians (Book Introduction)

FOREWORD

This commentary has been produced through a full schedule of college and seminary teaching and church-based ministry. In the current climate of biblical studies, that schedule has necessitated some compromises. Journal articles, scholarly monographs and commentaries are today so numerous that the person who wants to keep current in the study of a biblical book must have the leisure to devote almost full time to the task. Therefore, I have not been able to consider all the issues as thoroughly as I might have liked. For most readers, however, this is probably a relief. I have tried to discuss only those matters which significantly affect our understanding of the text and have sufficient supporting evidence to warrant a hearing. So to those who find that an issue has been ignored, too briefly summarized, or too fully discussed, I offer my apologies. It is my hope that the setting in which I have written the book, having taught and preached on it in churches and a church-based college and seminary, will ensure a greater degree of relevance than might be found in some scholarly works and a greater degree of accuracy than in some popular ones.

Thanks for assistance with this project go to several people. I am grateful to the publishers and editors of the series for their invaluable help in bringing this work to publication. To my former professor and present colleague Dr. Jack Cottrell, who first offered the invitation, and to Mr. John Hunter of College Press, who graciously worked with me for its completion, I give special thanks. Another former professor and present colleague, Mr. Tom Friskney, first stimulated my study of the Thessalonian letters. His influence is felt on every page, but he should not be blamed for my mistakes. In particular I thank my family - my wife, Tammie, and our children, Cale and Allison - for their patience with me as I spent too many evenings, weekends and vacation times working on this project.

My parents, Chet and Millie Weatherly, more than anyone have provided the example for me of the integrity, love, discipline, hard work, generosity, endurance and expectancy which these letters teach. I dedicate this book to them with heartfelt gratitude.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

Though it is a relatively brief letter, 1 Thessalonians provides the modern Christian with a challenging glimpse into the life and thought of the first generation of Christianity. Its presentation of the ministry of Paul, the trials of the persecuted church, the ethical demands of the new life in Christ, and especially of the vivid expectation of Christ's return provides some of the foundational elements for genuine Christian experience in every era.

Major critical problems with 1 Thessalonians are fewer than with some other Pauline letters; the bulk of modern scholarship is largely agreed about the general circumstances under which the letter was written. But knowing those circumstances provides a necessary touchstone for the interpretation of the letter, so they will be briefly summarized below.

THE CITY OF THESSALONICA

Founded by Cassander, a general of Alexander the Great, around 315 B.C., Thessalonica was a city of size and influence. Located at the head of the Thermatic Gulf, now called the Gulf of Salonika, a natural harbor on the Aegean coast of Macedonia, the northern part of the Greece, it was an important port city, providing a gateway to the Macedonian interior. Its prominence as a transportation center was augmented when the Romans constructed the Via Egnatia or Egnatian Way, a highway crossing the Greek peninsula from east to west and ultimately connecting Asia in the east with Italy and Rome in the west. Inland from Thessalonica lay a fertile plain, which provided abundant agricultural resources for the city and the region.

It is little wonder, then, that in 146 B.C. the Romans designated Thessalonica as the capital of the province of Macedonia. The city itself had an independent government with magistrates known as "politarchs" (Acts 17:6, 8), providing a degree of autonomy from the imperial government and its taxes. The religious climate was dominated by paganism; the cults of Dionysus and the Cabirus appear to have been especially prominent. According to Acts 17:1 there was also a colony of Jews large enough to constitute at least one synagogue.

Altogether, then, Thessalonica appears to us as a busy, prosperous, cosmopolitan city, a place where the gospel could readily take root but also meet significant resistance. That image is confirmed to us by the description of Paul's mission in Acts and the corresponding elements of 1 Thessalonians.

PAUL'S MINISTRY IN THESSALONICA

AND THE WRITING OF 1 THESSALONIANS

According to Acts, Paul visited Thessalonica with Timothy and Silas on what we call his second missionary journey (17:1). Having left Philippi after being jailed overnight, Paul traveled to the neighboring city on the Egnatian Way, perhaps pursuing a strategy of planting churches in cities on major transportation arteries so that the gospel could spread out from those centers. There, as was his custom, Paul preached in the synagogue as long as he was able (17:2-3). Acts indicates that his converts included Jews, God-fearers (Gentiles who acknowledged the God of Israel but had not converted fully to Judaism), and some of the principal women (17:4). According to Acts these conversions prompted a jealous response from non-Christian Jews, presumably synagogue leaders, who incited a mob against the Christians (17:5-7). The magistrates appear to have recognized that the mob's anger was not prompted by any offense against the civil order and required only that Jason, apparently a prominent Christian convert, post a bond pledging no further trouble (17:8-9). The violence did, however, prompt Paul to leave the city, perhaps sooner than he had planned (17:10).

From Thessalonica Paul went to Berea. But the fervor of his Thessalonian opponents was intense, for they followed him there and incited similar opposition (17:13). Paul then went on alone to Athens, leaving Silas and Timothy behind (17:14-15). After Paul had preached in Athens with mixed results (17:16-34), he went on to Corinth (18:1). There Silas and Timothy rejoined him (18:5).

The text of 1 Thessalonians confirms and supplements this outline. Though Paul focuses on the conversion of Gentiles in 1:9 (see comments below), says little about the conversion of Jews, and does not quote the Old Testament, themes from the Jewish Scriptures and Judaism appear throughout the letter (cf. 1:4, 6, 10; 2:4, 10, 12, 15-16, 18; 3:3, 5; 4:3, 5-8, 16; 5:3, 5, 8-9, 23-24), implying an audience familiar with them. The letter acknowledges the opposition to Paul (2:2) and the ongoing problem of persecution in Thessalonica (1:6; 2:14; 3:3-4), elements entirely consistent with the anti-Christian violence which Acts depicts. It indicates that Paul left the city prematurely and under duress (2:17) and was prevented from returning (2:18). In particular it makes clear that from Athens Paul sent Timothy back to Thessalonica as a substitute for his own presence (3:1-3; see comments below) to strengthen the church and report about its progress to Paul. Timothy's return and report are recounted also (3:6).

It appears, then, that Timothy's report prompts the writing of this first letter. We can infer from the letter's contents that the report was mostly positive but did note some areas of serious concern. The letter serves to reassure the readers about their status as Christians (1:3-10; 3:11-13) and about Paul's concern for them despite his absence (2:1-12; 2:17-3:10), to strengthen them in the persecution which they endure (2:13-16; 3:4-5), and to reiterate instruction which they had already received about the standards by which they are to live as people in Christ surrounded by an immoral pagan culture (4:1-12). In particular Paul is concerned about their misunderstanding of the significance of Christ's return, especially regarding the status of those who have died as Christians (4:13-18), but also more generally (5:1-11). He also expresses specific concern about the need for Christians to support themselves responsibly (4:11-12; 5:14; cf. 2:6b-9), and to have proper respect for leaders (5:12) and for the spiritual gift of prophecy (5:19-22). In essence, then, this letter is a substitute for Paul's actual presence, containing the teaching which he would have delivered had it been possible for him to return to Thessalonica immediately. While a couple of specific problems had arisen, Paul's primary concern is to strengthen the young church in its commitment and the consistency of its practice.

DATE

If the reconstruction above is correct, then 1 Thessalonians was written during Paul's stay in Corinth on his second missionary journey. It is conceivable that Paul could have written this letter on his third journey after his second visit to Thessalonica, but since the letter itself refers to only one visit, the obvious explanation is that Paul had made only one. Some have denied the accuracy of the sequence of events in Acts altogether, but the numerous points of confirmation between 1 Thessalonians and Acts as noted above make such a denial highly questionable.

Paul's stay in Corinth can be dated with an exceptional degree of precision. According to Acts 18:12-17, Gallio served as proconsul of Achaia during Paul's Corinthian mission. An inscription at Delphi puts Gallio as proconsul during the twelfth year of Claudius' imperial power, after the Roman senate's twenty-sixth proclamation of Claudius as emperor. Since the twenty-seventh proclamation was made in August of A.D. 52 and proconsuls took office usually in midsummer, Gallio can be assumed to have taken office in the summer of A.D. 50 or 51. The Acts account makes it appear that Paul was brought before Gallio not long after he took office and near the end of Paul's eighteen-month sojourn in the city. Therefore, a date of 50-51 is likely for this letter.

Relative to Paul's other letters, 1 Thessalonians is very early. Unless Galatians was written earlier, as is plausible, between the first and second missionary journeys, or 2 Thessalonians was written first (see the introduction to 2 Thessalonians below), this letter is Paul's earliest. If so, it is also likely to be the earliest book of the New Testament, unless, as we have no way to confirm, one of the Gospels or the letter of James was penned sometime in the forties of the first century. For students of Paul and of early Christianity generally, then, this letter has special import.

AUTHORSHIP

Few critical scholars have doubted that Paul composed this letter himself. The internal claim of the letter is clear and unequivocal, including not only the salutation (1:1), but the repeated personal references in the middle section of the letter (2:1-3:10). Likewise, the external evidence is clear. The letter was quoted in some of the earliest Christian literature outside the New Testament (Ign. Eph. 10:1; Ign. Rom. 2:1; Did. 16:6-7), attributed to Paul as early as Marcion (c. A.D. 140), and never questioned in the early centuries of Christianity.

Those who have contended that 1 Thessalonians is not an authentic letter of Paul have largely based their arguments on alleged discrepancies with Acts. As implied above, it has been argued that this letter indicates that Paul's Thessalonian converts were pagans (1:9; 4:1-5) while Acts asserts that they were Jews and God-fearers (17:4). However, as noted in the comments below, Paul may have a particular reason for emphasizing converts from paganism, and Acts certainly emphasizes Jewish converts in Thessalonica as a part of a larger theme in Paul's ministry. Neither book, however, should be understood to be deliberately specifying the precise composition of the Thessalonian church.

Likewise, it has been argued that the movements of Timothy and Silas in 1 Thessalonians do not match those in Acts. In particular, Acts 18:5 shows them rejoining Paul in Corinth, whereas 1 Thessalonians 3:1-6 may show Timothy rejoining Paul in Athens. Several reconstructions of their specific movements can be offered which account for the material in both books. Paul may have initially left Timothy and Silas behind in Macedonia, and they may have returned to him briefly in Athens only to be sent back to Macedonia a second time. Alternately, Paul may have sent his associates back to Thessalonica after arriving in Athens, and Acts may simply condense their movements, giving the result that they were "left behind" while focusing attention on Paul. But most important is the observation that the use of "Athens" instead of "here" in 1 Thess 3:1 indicates that Paul probably wrote from a place other than Athens and so was reunited with Timothy at that place. Corinth clearly fits the details here, precisely in accord with the description in Acts.

A third argument based on alleged tensions with Acts concerns the length of Paul's stay. It is argued that Acts 17:2 indicates a stay of three weeks, whereas this letter presumes a longer stay with its discussion of Paul's self-support and preaching. However, all that Acts 17:2 asserts is that Paul preached in the synagogue for three sabbaths, not that those three weeks comprised his entire stay. And if only three weeks were involved, Paul still could have preached, taught and worked with his hands.

Another challenge to authorship is found in hypotheses which argue that the letter is a compilation of several authentic or pseudepigraphical letters, edited together by a later follower of Paul. Elaborate arguments for compilation are entirely conjectural and have found little support. Some have argued that 5:1-11 is a later, non-Pauline interpolation based on its vocabulary and content. The differences with the rest of Paul's letters are in fact few, however, and so this hypothesis has little support either. More prominent has been the hypothesis that 2:13-16 are a later interpolation of non-Pauline material. Specific discussion of this issue can be found in the comments on the passage below.

ORGANIZATION

Most of Paul's letters follow a rather set pattern of salutation, thanksgiving, letter body, and closing greetings. This pattern is apparent in a wide variety of letters from the Greco-Roman world, indicating that Paul adapted the standard letter form for his own purposes.

1 Thessalonians follows this pattern approximately, as the outline below indicates. One variation comes at 2:13-16, where Paul appears to offer a second thanksgiving. Such formal irregularities are not surprising, however, if Paul felt free to adapt standard forms as the occasion demanded.

Recently Paul's letters have been analyzed according to the patterns of Greek rhetoric. Several recent works have employed this approach in understanding 1 Thessalonians, with the beneficial result of stressing that the letter is a unified composition with a specific purpose of communication. Opinions vary, however, on where the precise rhetorical divisions lie, probably because Paul did not compose his letters strictly according to the canons of rhetoric, though he was probably influenced by them. In this commentary, therefore, no direct attention will be given to specifying the precise rhetorical contours of the letter.

THEOLOGICAL VALUE

As a small, young church in big, pagan city, the Thessalonian Christians faced challenges to their faith at every turn. Persecution, social pressure, temptations of the old lifestyle, conflict with new brothers and sisters in Christ, and surrender to despair were constant threats. Whatever the confidence with which they began their Christian pilgrimage, these believers were now faced with the daily ordeals of life in Christ in hostile surroundings.

Paul's answers to these problems are varied and significant. He confirms the truth of the gospel in the face of the doubts and struggles which they face, reminding them of the change which the gospel has brought to their lives and of the warnings which they had already received about the difficulties to come. He reminds them of his own manner of life with them, itself a confirmation of the truth of his message and an example of the self-sacrificial love and Christ-glorifying integrity which comprise the core of the Christian lifestyle. That love expressed to one another will in turn draw the church together to stand up to the pressure of the hostile culture which surrounds it. Perhaps most importantly, Paul reminds the readers repeatedly that the work of God begun in them in Christ will not be complete until Christ returns. They can therefore look forward to his return with great expectancy, remembering that even death itself will then be utterly defeated, and living each moment in faithfulness as they await the fulfillment of their relationship with Christ.

The situation for Christians near the beginning of the third millennium is not much different from the one that Paul addressed. And so his reminders remain timely. The truth and power of the gospel, the love and integrity which characterize Christ's people, and the living hope of Christ's return are especially relevant to a people confronted with the contemporary diseases of relativism, hatred, selfishness, and despair. The conviction that this universe will end with God's eternal triumph is as foreign to modern thinking as is the idea that it began by God's command. But apart from such a conviction, which stands at the center of 1 Thessalonians, can humanity find meaning in what seems to be chaos? Without it, can humanity find a basis for moral decisions? Faced with such questions, today's reader will not have to read far in 1 Thessalonians to find both blessing and challenge.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

1 & 2 THESSALONIANS

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

COMMENTARIES

Commentaries are cited in the notes by author's last name alone.

Bruce, F.F. 1 & 2 Thessalonians . WBC 45. Waco, TX: Word, 1982.

Best, Ernest. The First and Second Epistles to the Thessalonians . BNTC. 1972. Reprint, Peabody, MA: Hendrickson, 1986.

Frame, James Everett. A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians . ICC. Edinburgh: T. & T. Clark, 1979 (reprint).

Marshall, I. Howard. 1 and 2 Thessalonians . NCB. Grand Rapids: Eerdmans, 1983.

Morris, Leon. The First and Second Epistles to the Thessalonians . NICNT. Rev. ed. Grand Rapids: Eerdmans, 1991.

Wanamaker, Charles A. The Epistles to the Thessalonians . NIGTC. Grand Rapids: Eerdmans, 1990.

OTHER WORKS

Allison, Dale C. "The Pauline Epistles and the Synoptic Gospels: the Pattern of the Parallels," NTS 28 (1982)1-31.

Aus, Roger D. "God's Plan and God's Power: Isaiah 66 and the Restraining Factors of 2 Thess 2:6-7," JBL 96 (1977) 537-553.

. "The Liturgical Background of the Necessity and Propriety of Giving Thanks According to 2 Thes 1:3," JBL 92 (1973) 432-438.

Bammel, Ernst. "Preparation for the Perils of the Last Days: 1 Thessalonians 3:3." In Suffering and Martyrdom in the New Testament: Studies Presented to G. M. Styler by the Cambridge New Testament Seminar . Ed. William Horbury and Brian McNeil. New York: Cambridge University Press, 1981.

Bassler, Jouette M. "The Enigmatic Sign: 2 Thessalonians 1:5," CBQ 46 (1984) 498-510.

Boers, Hendrikus. "The Form Critical Study of Paul's Letters. I Thessalonians as a Case Study," NTS 22 (1976) 140-158.

Collins, R.F. Studies on the First Letter to the Thessalonians . BETL 66. Leuven: Leuven University Press, 1984.

Cottrell, Jack. What the Bible Says About God the Ruler . Joplin, MO: College Press, 1984.

Donfried, Karl P. The Theology of the Shorter Pauline Letters . New York: Cambridge University Press, 1993.

Ellis, E. Earle. Prophecy and Hermeneutic in Early Christianity . Grand Rapids: Eerdmans, 1978.

Ferguson, Everett. Backgrounds of Early Christianity . 2nd ed. Grand Rapids: Eerdmans, 1993.

Friskney, Tom. Thirteen Lessons on First and Second Thessalonians . Joplin, MO: College Press, 1982.

Funk, Robert W. Parables and Presence: Forms of the New Testament Tradition . Philadelphia: Fortress, 1982.

Guthrie, Donald. New Testament Introduction . 4th ed. Downers Grove, IL: InterVarsity, 1990.

Harris, Murray J. Raised Immortal: Resurrection and Immortality in the New Testament . Grand Rapids: Eerdmans, 1983.

Hengel, Martin. The Pre-Christian Paul . Philadelphia: Trinity Press International, 1991.

Hewett, James A. "1 Thessalonians 3:11," ExpTim 87 (1975-76) 54-55.

Hock, Ronald F. The Social Context of Paul's Ministry: Tentmaking and Apostleship . Minneapolis: Fortress, 1980.

Holland, Glenn S. The Tradition that You Received from Us: 2 Thessalonians in the Pauline Tradition . HUT 24. Tübingen: Mohr, 1988.

Jewett, Robert. The Thessalonian Correspondence: Pauline Rhetoric and Millenarian Piety . FFNT. Philadelphia: Fortress, 1986.

Johnson, Luke T. "The New Testament's Anti-Jewish Slander and the Conventions of Ancient Polemic," JBL 108 (1989) 419-441.

Klijn, A.F.J. "1 Thessalonians 4.13-18 and Its Background in Apocalyptic Literature." In Paul and Paulinism: Essays in Honour of C. K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 67-73.

Ladd, G.E. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lightfoot, J.B. Notes on Epistles of St. Paul . 1885. Reprint, Grand Rapids: Baker, 1980.

Malherbe, Abraham J. "Exhortations in First Thessalonians," NovT 25 (1983) 238-256.

. "'Gentle as a Nurse': The Stoic Background to 1 Thess. II," NovT 12 (1970) 203-217.

. Moral Exhortation, A Greco-Roman Sourcebook . Library of Early Christianity. Philadelphia: Westminster, 1986.

. Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care . Philadelphia: Fortress, 1987.

Marshall, I. Howard. "Pauline Theology in the Thessalonian Correspondence." In Paul and Paulinism: Essays in Honour of C.K. Barrett . Ed. M.D. Hooker and S.G. Wilson. London: SPCK, 1982, pp. 173-183.

Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul . New Haven, CT: Yale University Press, 1983.

Morris, Leon. The Apostolic Preaching of the Cross . 3rd ed. Grand Rapids: Eerdmans, 1965.

Moule, C.F.D. The Origin of Christology . New York: Cambridge University Press, 1977.

Pauline Theology, Volume I: Thessalonians, Philippians, Galatians, Philemon . Ed. Jouette M. Bassler. Minneapolis: Fortress, 1991.

Pate, C. Marvin. The End of the Age Has Come: The Theology of Paul . Grand Rapids: Zondervan, 1995.

Pearson, Birger A. "I Thessalonians 2:13-16: A Deutero-Pauline Interpolation," HTR 64 (1971) 79-94.

Plevnik, Joseph. "1 Thess 5,1-11: Its Authenticity, Intention and Message," Bib 60 (1979) 71-90.

. "The Taking Up of the Faithful and the Resurrection of the Dead in 1 Thessalonians 4:13-18," CBQ 46 (1984) 274-283.

Poythress, Vern S. "2 Thessalonians 1 Supports Amillennialism," JETS 37 (1994) 529-538.

Russell, R. "The Idle in 2 Thess 3.6-12: An Eschatological or a Social Problem," NTS 34 (1988) 105-119.

Schlueter, Carol J. Filling Up the Measure: Polemical Hyperbole in 1 Thessalonians 2.14-16 . JSNTSup 98. Sheffield: Sheffield Academic Press, 1994.

Schmidt, Daryl. "1 Thess 2:13-16: Linguistic Evidence for an Interpolation," JBL 102 (1983) 269-279.

Schmithals, Walter. Paul and the Gnostics . Trans. J.E. Steely. Nashville: Abingdon, 1972.

Stowers, Stanley K. "Social Status, Public Speaking and Private Teaching: The Circumstances of Paul's Preaching Activity," NovT 26 (1984) 68-82.

The Thessalonian Correspondence . Raymond F. Collins, ed. BETL 87. Leuven: Leuven University Press, 1990.

Walton, Steve "What Has Aristotle to Do with Paul? Rhetorical Criticism and 1 Thessalonians," TynBul 46 (1995) 229-249.

Warfield, B.B. "The Prophecies of St. Paul." In Biblical and Theological Studies . 1886. Ed. Samuel G. Craig. Reprint, Philadelphia: Presbyterian & Reformed, 1952, pp. 463-475.

Weatherly, Jon A. "The Authenticity of 1 Thessalonians 2.13-16: Additional Evidence," JSNT 42 (1991) 79-98.

. Jewish Responsibility for the Death of Jesus in Luke-Acts . JSNTSup 106. Sheffield: Sheffield Academic Press, 1994.

Wenham, David. Gospel Perspectives 4: The Rediscovery of Jesus' Eschatological Discourse . Sheffield: JSOT, 1984.

. Paul: Follower of Jesus or Founder of Christianity? Grand Rapids: Eerdmans, 1995.

Winter, Bruce W. "The Entries and Ethics of Orators and Paul (1 Thessalonians 2:1-12)," TynBul 44 (1993) 55-74.

Witton, J. "A Neglected Meaning for Skeuos in 1 Thessalonians 4.4," NTS 28 (1982) 142-143.

Wright, N.T. The Climax of the Covenant . Minneapolis: Fortress, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary, ed. by David Noel Freedman

ASNU Acta seminarii neotestamentici upsaliensis

ASV American Standard Version

AV Authorized (King James) Version

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon, 1979

BDF Blass-Debrunner-Funk Greek Grammar

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BNTC Black's New Testament Commentary

CBQ Catholic Biblical Quarterly

DPL Dictionary of Paul and His Letters, ed. by Gerald F.

Hawthorne, Ralph P. Martin and Daniel G. Reid

EDNT Exegetical Dictionary of the New Testament, ed. by Horst

Balz and Gerhard Schneider

ET English Translation

ExpTim Expository Times

FFNT Foundations and Facets: New Testament

GELNTBSD Greek-English Lexicon of the New Testament Based on

Semantic Domains (2nd ed.), ed. by Johannes P. Louw,

Eugene A. Nida, Rondal B. Smith and Karen A. Munson

HCNT Hellenistic Commentary to the New Testament, ed. by

M. Eugene Boring, Klaus Berger and Carsten Colpe

HTR Harvard Theological Review

HUT Hermeneutische Untersuchungen zur Theologie

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

JSNTSup Journal for the Study of the New Testament

Supplement Series

LSJ Liddell-Scott-Jones-McKenzie Greek Lexicon (9th ed.)

MHT Moulton-Howard-Turner Grammar of

New Testament Greek

MM Moulton-Milligan Vocabulary of the Greek Testament

NASB New American Standard Bible

NCB New Century Bible Commentary

NIDNTT New International Dictionary of New Testament

Theology, ed. by Colin Brown

NICNT New International Commentary on the New Testament

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TynBul Tyndale Bulletin

UBS United Bible Societies

UBSGNT United Bible Societies Greek New Testament

WBC Word Biblical Commentary

ZPEB Zondervan Pictorial Encyclopedia of the Bible, ed. by

Merrill Tenney

ZTK Zeitschrift für Theologie und Kirche

-College Press New Testament Commentary: with the NIV

College: 1 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1

II. THANKSGIVING - 1:2-10

A. The Initial Thanksgiving - 1:2-5

1. Paul's Constant Prayers for the Readers - 1:2

2. Their Exercise of Faith, Love and Hope - 1:3

3. Their Election - 1:4

4. The Power of the Gospel in Thessalonica - 1:5

B. Reiteration and Further Specification - 1:6-10

1. The Readers' Imitation of Paul and His Associates - 1:6a

2. Their Endurance of Suffering - 1:6b

3. Their Example to Other Churches - 1:7-8

4. Reports of Their Conversion - 1:9-10

a. Forsaking Idols to Serve the Living God - 1:9

b. Awaiting the Return of Jesus - 1:10

III. PAUL'S RELATIONSHIP TO THE THESSALONIAN CHURCH - 2:1-3:13

A. Paul's Behavior in Thessalonica - 2:1-12

1. Paul's Motives - 2:1-6a

2. Paul's Activity - 2:6b-12

B. The Thessalonians' Endurance of Persecution - 2:13-16

1. Their Genuine Reception of the Word - 2:13

2. Their Imitation of the Judean Christians - 2:14

3. The Continuity of Persecution Age to Age - 2:15-16

C. Paul's Continuing Concern for the Church - 2:17-3:10

1. His Desire to See the Thessalonians - 2:17-20

2. Timothy's Visit on Paul's Behalf - 3:1-5

3. Timothy's Report and Paul's Response - 3:6-10

D. Paul's Prayer for the Thessalonians - 3:11-13

1. That He Might Return to Them - 3:11

2. That They Might Abound in Love, and Be Blameless at the Lord's Return - 3:12-13

IV. EXHORTATION - 4:1-5:22

A. Exhortation Concerning Christian Living - 4:1-12

1. To Continue in Current Behavior - 4:1-2

2. To Remain Sexually Pure - 4:3-8

3. To Exercise Brotherly Love - 4:9-10

4. To Lead a Quiet, Honest Life - 4:11-12

B. Exhortation Concerning the Lord's Return - 4:13-5:11

1. The Dead in Christ and the Lord's Return - 4:13-18

2. The Suddenness of the Lord's Return - 5:1-11

C. General Exhortations - 5:12-22

1. Behavior in the Christian Community - 5:12-15

a. Respect for Christian Leaders - 5:12-13

b. Service and Forgiveness - 5:14-15

2. Constants of Christian Behavior - 5:16-18

3. Responding to Christian Prophecy - 5:19-22

a. Yielding to the Spirit's Work - 5:19-20

b. Testing Prophecy - 5:21-22

V. CONCLUSION - 5:23-28

A. Benediction - 5:23-24

B. Final Words - 5:25-28

-College Press New Testament Commentary: with the NIV

McGarvey: 1 Thessalonians (Book Introduction)

INTRODUCTION TO THE EPISTLE

On his second missionary journey Paul founded the first European church at Philippi. Continuing his journey one hundred miles farther, he came to Thessalonica, which was the capital of the second Roman district of the province of Macedonia. It was a large and important commercial city, containing much wealth and learning. To this day it is the second city in European Turkey, ranking next to Constantinople, and has between 75,000 and 100,000 inhabitants. It is now called Saloniki. When Paul entered it, A. D. 52, the Greek element preponderated, and Roman colonists were next in number. The Jews also were there, and had at least one synagogue. In this synagogue Paul and Silas and Timothy began their work, but after three Sabbaths they were apparently ejected from that place of worship. Then an uproar was raised by the Jews, and Paul and Silas were led out of the city by night, and conducted by brethren to Beroea. It is not unlikely that Paul was in Thessalonica longer than three weeks, for he succeeded in founding a church there before persecution compelled him to retire. Immediately south of Thessalonica were the snowclad slopes of Mount Olympus, the supposed seat of the mythical gods of Greece. The infant church was therefore not only endangered by the opposition of the Jews, but was also liable to assault on the part of the pagans, being so near one of their geographical centers. As might be expected, Paul felt keenly the perils of this small band of raw, half-instructed Christians, and (probably while in Beroea) he twice tried to return to them, but was hindered by Satan. Then trouble broke out in Beroea, and Paul was hurried off alone to Athens. Timothy, either after his arrival in Athens, or probably before he left Beroea, was ordered by Paul to go and visit the church at Thessalonica, and bring him word as to its condition. From Athens Paul came to Corinth, and here was joined by Silas and Timothy, the latter bringing the apostle a fairly good report of the church at Thessalonica. Timothy, however, seems to have reported that the Thessalonians had not wholly forsaken the sensuality and covetousness which had characterized them as pagans, and Paul exhorts them to forsake these sins. Then, too, the Thessalonians had a wrong view of the second coming of the Lord. They expected it to take place in the near future, and had gotten the notion that only those who were alive at the Lord's coming would participate in the glories and joys of that hour. Paul corrects this idea also by showing that the resurrection of Jesus guarantees the resurrection of those who believe in him. The doctrines of the Epistle are simple and practical, for the Judaizing questions discussed in Galatians and Romans. and the Gnostic errors handled in Colossians and Ephesians, had not yet been raised. As a whole, the Epistle may be taken as an argument tending to confirm the faith of the Thessalonians in the divine origin of the gospel. That the gospel is of God is shown in four ways: 1. It had been attested by miracles. 2. It had been preached to the disadvantage of its ministers and despite bitter opposition. 3. It set forth precepts the sanctity of which were worthy of heaven. 4. Its author was divine, having risen from the dead and become the author of the resurrection. On his third journey Paul must have visited Thessalonica frequently, and these visits, together with his Epistles, were not without their fruits, for Thessalonica was for centuries the bulwark of Christian faith in the East, and long resisted the invading forces of the Mohammedans. When word went forth in A. D. 1430 that Thessalonica had fallen, all Christendom was dismayed.