Text -- 1 Thessalonians 2:10 (NET)

2:10 You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 2:10

How holily and righteously and unblameably ( hōs hosiōs kai dikaiōs kai amemptōs ).

Paul calls the Thessalonians and God as witnesses (martures ) to his life toward you the believers (humin tois pisteuousin ) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.

Vincent: 1Th 2:10

Holily - justly - unblameably ( ὁσίως - δικαίως - ἀμέμπτως )

For δικαίως holily , see on Luk 1:75; for δικαίως justly or righteously , see on Rom 1:17; see on Rom 5:7. Ἁμέμπτως unblameably , only in these Epistles. See 1Th 3:13; 1Th 5:23. For the distinction between ὅσιος and δίκαιος see Plato, Gorg . 507.

Wesley: 1Th 2:10

In the things of God.

Wesley: 1Th 2:10

With regard to men.

Wesley: 1Th 2:10

In respect of ourselves.

Wesley: 1Th 2:10

Who were the constant observers of our behaviour.

JFB: 1Th 2:10

As to our outward conduct.

JFB: 1Th 2:10

As to our inner motives.

JFB: 1Th 2:10

Towards God.

JFB: 1Th 2:10

Towards men.

JFB: 1Th 2:10

In relation to ourselves.

JFB: 1Th 2:10

Greek, "were made to be," namely, by God.

JFB: 1Th 2:10

Rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As 1Th 2:9 refers to their outward occupation in the world; so 1Th 2:10, to their character among believers.

Clarke: 1Th 2:10

Ye are witnesses, and God also, how holily - i.e., in reference to God; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

Calvin: 1Th 2:10

10.Ye are witnesses. He again calls God and them to witness, with the view of affirming his integrity, and cites, on the one hand, God as a witness of his conscience, and them, ⁵³² on the other hand, as witnesses of what they had known by experience. How holily, says he, and justly, that is, with how sincere a fear of God, and with what fidelity and blamelessness towards men; and thirdly, unreproachably, by which he means that he had given no occasion of complaint or obloquy. For the servants of Christ cannot avoid calumnies, and unfavorable reports; for being hated by the world, they must of necessity be evil-spoken of among the wicked. Hence he restricts this to believers, who judge uprightly and sincerely, and do not revile malignantly and groundlessly.

TSK: 1Th 2:10

witnesses : 1Th 1:5; 1Sa 12:3-5; Act 20:18, Act 20:26, Act 20:33, Act 20:34; 2Co 4:2, 2Co 5:11, 2Co 11:11, 2Co 11:31

how : Num 16:15; Job 29:11-17, 31:1-39; Psa 7:3-5, Psa 18:20-24; Jer 18:20; Act 24:16; 2Co 1:12, 2Co 6:3-10, 2Co 7:2; 2Th 3:7; 1Ti 4:12; 2Ti 3:10; Tit 2:7, Tit 2:8; 1Pe 5:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 2:10

Ye are witnesses - They had a full opportunity of knowing his manner of life.

And God also - See the notes on ver 5.

How holily - Piously - observing all the duties of religion.

And justly - In our contact with people. I did them no wrong.

And unblameably - This seems to refer to his duties both to God and man. In reference to all those duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man professing religion should so live as to be able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge.

Poole: 1Th 2:10

The former verses gave account of their carriage in the ministry, this here of their Christian conversation; holily, with respect to God; justly, with respect to duties commanded towards men; and unblamably, in denying themselves in lawful liberty to avoid all occasion of blame from any of them. And for the truth of this he appeals to themselves; yea, to God himself. There is the witness of men, and the witness of conscience greater than of men, and the witness of God greatest of all, 1Jo 3:20 . He appeals to them as witnesses about their external actions, and to God about the integrity of their hearts; and he doth this not in a way of boasting, but to be an example to them, and as a further reason of the great success of his ministry. The conversation of ministers hath great influence upon the success of their labours.

Haydock: 1Th 2:10

You are witnesses. We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)

Gill: 1Th 2:10

Ye are witnesses, and God also,.... Not so much to what goes before as to what follows after, relating to their holy walk and conversation among them, the more open part of which they were witness of; and for the more secret part God is appealed to, who is acquainted with the springs of actions, as well as with actions themselves:

how holily, and justly, and unblamably we behaved ourselves among you that believe. The Syriac version joins the last clause of the preceding verse with this, and reads the whole thus, "ye are witnesses, and God also, how purely and justly we preached unto you the Gospel of God, and how unblamable we were among all that believed"; referring the former part to the purity and integrity in which they preached the Gospel, and the latter to their unblemished conduct among the saints; but the whole of it refers to their conversation, which was holy, externally holy, arising from internal principles of holiness in their hearts, and free from that impurity and filthiness with which the false teachers were polluted; and confirms what is before said, that their exhortation was not of uncleanness: and it was likewise "just", they were righteous in the sight of God through the justifying righteousness of Christ, and in consequence of this lived righteously before men, and were injurious to no man's person nor property: and their conversation was also "unblamable"; not that they were, without sin, and so without blame in themselves, or without the commission of sin by them, or that they passed without censure in the world, for they went through honour and dishonour, through good report and bad report, and had all manner of evil spoken of them falsely for Christ's name's sake; but by the grace of God, they had their conversation among them that believed so, that there was nothing material to be alleged against them, or any just cause of blame to be laid either on their persons or their ministry; and which is mentioned for imitation.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Th 2:10

^{( 8 )} Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:

^{( 8 )} To excel others in the example of a godly life.

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 2:1-20

1 In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it.

18 A reason is rendered both why Paul was so long absent from them, and also why he was so desirous to see them.

MHCC: 1Th 2:7-12

Mildness and tenderness greatly recommend religion, and are most conformable to God's gracious dealing with sinners, in and by the gospel. This is the way to win people. We should not only be faithful to our calling as Christians, but in our particular callings and relations. Our great gospel privilege is, that God has called us to his kingdom and glory. The great gospel duty is, that we walk worthy of God. We should live as becomes those called with such a high and holy calling. Our great business is to honour, serve, and please God, and to seek to be worthy of him.

Matthew Henry: 1Th 2:7-12

In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,

I. He mentions the gentleness of their behaviour: We were gentle among you, 1Th 2:7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2Ti 2:24. This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, 1Th 2:8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, 1Th 2:8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa 58:10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, etc., 1Th 2:9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also (1Th 2:10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Act 24:16.

II. He mentions their faithful discharge of the work and office of the ministry, 1Th 2:11, 1Th 2:12. Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Act 20:20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1Co 4:14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, 1Th 2:12. Observe, 1. What is our great gospel privilege - that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end. 2. What is our great gospel duty - that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.

Barclay: 1Th 2:1-12

Beneath the surface of this passage run the slanders which Paul's opponents at Thessalonica attached to him.

(i) 1Th 2:2refers to the imprisonment and abuse that he had received at Philippi (Act 16:16-40). There were, no doubt, those in Thessalonica who said that this man Paul had a police record, that he was nothing less than a criminal on the run from justice and that obviously no one should listen to a man like that. A really malignant mind will twist anything into a slander.

(ii) 1Th 2:3has behind it no fewer than three charges.

(a) It was being said that Paul's preaching came from sheer delusion. A really original man will always run the risk of being called mad. Festus thought that Paul was mad in later days (Act 26:24). There was a time when Jesus' friends came and tried to take him home because they thought that he was mad (Mar 3:21). The Christian standards can be so different from the standards of the world that he who follows them with a single mind and a burning enthusiasm can appear to other men to be off his head.

(b) It was being said that Paul's preaching sprang from impure motives. The word used for impurity (akatharsia, 167) often has to do with sexual impurity. There was one Christian custom which the heathen often and deliberately misinterpreted; that was the kiss of peace (1Th 5:26). When the Christians spoke of the Love Feast and the kiss of peace, it was not difficult for an evil mind to read into these phrases what was never there. The trouble often is that a mind itself nasty will see nastiness everywhere.

© It was being said that Paul's preaching was guilefully aimed at deluding others. The propagandists of Hitler Germany discovered that if a lie is repeated often enough and loudly enough it will in the end be accepted as the truth. That was the charge which was levelled at Paul.

(iii) 1Th 2:4indicates that Paul was accused of seeking to please men rather than to please God. No doubt that rose from the fact that he preached the liberty of the gospel and the freedom of grace as against the slavery of legalism. There are always people who do not think that they are being religious unless they are being unhappy; and any man who preaches a gospel of joy will find his slanderers, which is exactly what happened to Jesus.

(iv) 1Th 2:5and 1Th 2:9both indicate that there were those who said that Paul was in this business of preaching the gospel for what he could get out of it. The word used for flattery (kolakeia, 2850) always describes the flattery whose motive is gain. The trouble in the early Church was that there were people who did attempt to cash in on their Christianity. The first Christian book of order is called The Didache, The Teaching of the Twelve Apostles, and in it there are some illuminating instructions. "Let every apostle that cometh unto you be received as the Lord. And he shall stay one day and, if need be, the next also, but if he stay three days he is a false prophet. And when the apostle goeth forth, let him take nothing save bread, till he reach his lodging. But if he ask money, he is a false prophet." "No prophet that ordereth a table in the Spirit shall eat of it, else he is a false prophet." "If he that cometh is a passer-by, succour him as far as you can. But he shall not abide with you longer than two or three days unless there be necessity. But if he be minded to settle among you and be a craftsman, let him work and eat. But if he has no trade, according to your understanding, provide that he shall not live idle among you, being a Christian. But if he will not do this, he is a Christmonger: of such men beware." (Didache, chapters 11 and 12). The date of The Didache is about A.D. 100. Even the Early Church knew the perennial problem of those who traded on charity.

(v) 1Th 2:6indicates that Paul was accused of seeking personal prestige. It is the preacher's constant danger that he should seek to display himself and not the message. In 1Th 1:5there is a suggestive thing. Paul does not say, "I came to you." He says, "Our gospel came to you." The man was lost in his message.

(vi) 1Th 2:7indicates that Paul was charged with being something of a dictator. His gentleness was that of a wise father. His was the love which knew how to be firm. To him Christian love was no easy sentimental thing; he knew that men needed discipline, not for their punishment but for the good of their souls.

Constable: 1Th 2:1-12

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

Paul proceeded to rehearse the events of his ministry among his readers summarizing his motivation and actions. He did so to strengthen their confidence in him in view of questions that may have arisen in their minds and accusations that his critics may have directed against him (cf. Gal. 1:11-2:21).

2:1-2 Paul appealed to his readers to remember that his preaching had yielded positive results. It had borne fruit in their lives. He had come to them having been persecuted for his preaching in Philippi, and he had received the same treatment in Thessalonica. Nevertheless he continued preaching boldly (Gr. parresiazomai), even though his message was not popular and might result in public abuse.⁴⁰ This is not the reaction of someone who seeks personal recognition or money. Such a person would move on quickly to a more profitable audience.

2:3-4 Paul claimed that his message was true, his motives were pure, and his methods were straightforward. He had behaved in Thessalonica as he had elsewhere, as a faithful servant of God. He did not preach for the approval of men but God who scrutinizes motives.

2:5-6 Paul abhorred the use of speech that would assure him a positive reception regardless of what he preached.

"Flattery was a well-known and much despised practice in the ancient world."⁴¹

Paul also denied any desire to get rich from his preaching. "Greed" (Gr. pleonexia) is self-seeking in all its forms. Paul's readers could testify to the truth of the first of these convictions. Since they could not do so to the second, Paul claimed God could. Itinerant philosophers and orators were common in the Roman Empire. Paul had little in common with them. He had come to Thessalonica to give, not to get. Furthermore he did not demand that the Thessalonians acquiesce to his message because of his apostolic authority.

Having explained his ministry in negative terms so far (vv. 1-6), Paul proceeded to describe it in positive terms (vv. 7-12).

2:7-9 Instead he was gentle and unselfish, more like a nursing mother than an apostle.

"A nursing child can become ill through reaction to something the mother has eaten. The Christian who is feeding others must be careful not to feed on the wrong things himself."⁴²

However, Paul gave himself, not just his message, to the Thessalonians out of love for them, not for personal gain. The measure of his love was the toil and trouble he expended as he worked constantly, probably making tents and other leather articles so he would not be a burden to them.⁴³ This is how he and his companions had heralded the gospel among them (cf. Phil. 4:16; 2 Cor. 11:7-11).

"A gospel messenger who stands detached from his audience has not yet been touched by the very gospel he proclaims."⁴⁴

2:10-12 Paul called on his readers to bear witness, as God could, how he had cared for them. He had done so as a father who has responsibility to prepare his children for the events that lie ahead of them. The figure of the nursing mother (v. 7) emphasizes tender, loving self-sacrifice and that of the father (v. 11) preparation for maturity.⁴⁵

"In one sense God's kingdom is already present (Matt 12:28; 13:1-52; Rom 14:17; 1 Cor 4:20; Col 1:13), but ultimate realization of the messianic kingdom with its future glory is in view here (cf. Acts 17:7). As frequently in the Thessalonian literature, those Paul is addressing are pointed to the bliss ahead as incentive to godly living now."⁴⁶

"The Christian minister is expected to give practical instruction to his fellow Christians, but not by way of dictation. Since he cannot rule by decree if he is to be true to the spirit of Christ, he must guide by example."⁴⁷

College: 1Th 2:1-20

1 THESSALONIANS 2

III. PAUL'S RELATIONSHIP TO THE

THESSALONIAN CHURCH (2:1-3:13)

A. PAUL'S BEHAVIOR IN THESSALONICA (2:1-12)

Still focusing on the truth of the gospel which the readers had received, Paul now shifts his discussion to the way that he and his associates brought that gospel to Thessalonica. The purity of their motives and actions is consistent with the divine message that they proclaim. So just as the Thessalonians' reception of the gospel demonstrates that it is truly God's message, so now the behavior of the missionaries does the same. Unlike many traveling religious teachers and philosophers, these missionaries were motivated by their desire to please God, not by pride or greed. And their work was characterized by an urgency and love consistent with their message.

It is difficult to know whether Paul is responding in this section to a specific problem in the church. Some have suggested that, as in Galatians or the Corinthian epistles, Paul was defending his apostleship against opponents who claimed that he did not have genuine apostolic authority. But the emphasis of this passage is less on the authority of Paul than on the significance of his behavior; he mentions his apostolic authority in a way that assumes the readers' acceptance of it (v. 6). If he has any anxiety about their attitude toward him, it would appear to be that they would mistake his absence from them as a lack of concern (cf. 2:17-20). Therefore, he focuses on his consistent love and care for them while he was in Thessalonica founding the church. This discussion then prepares for the emphasis of 2:17-3:10: Paul's absence from the Thessalonians should not be interpreted as a consequence of his indifference toward them, for he has demonstrated his deep concern in many ways.

But this section has a wider connection to the rest of 1 Thessalonians as well. By showing that his life is consistent with the message that he preaches, Paul demonstrates how one who believes the gospel is to put it into practice. With this emphasis, this discussion will provide the basis for Paul's later exhortations to please God (4:1), love others (4:9), and work for one's own support (4:11-12).

1. Paul's Motives (2:1-6)

¹ You know, brothers, that our visit to you was not a failure. ² We had previously suffered and been insulted in Philippi, as you know, but with the help of our God we dared to tell you his gospel in spite of strong opposition. ³ For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. ⁴ On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. ⁵ You know we never used flattery, nor did we put on a mask to cover up greed --God is our witness. ⁶ We were not looking for praise from men, not from you or anyone else.

As apostles of Christ we could have been a burden to you,

2:1 You know, brothers, that our visit to you

Here Paul picks up two aspects of 1:5 ("our gospel came to you not simply with words . . . . You know how we lived among you for your sake") for elaboration. For "you" he uses an emphatic Greek pronoun, aujtoiv ( autoi ), to draw attention to the fact that the Thessalonians' personal experience confirms what he is about to say. The effect might be paraphrased, "You of all people know . . . ." The term translated "visit" (ei[sodo" , eisodos ) is the same term translated "reception" in 1:9. The difference in translation reflects the different focus of each text: in the earlier case Paul was focusing especially on the response to his work in Thessalonica, while here he focuses on his own behavior. But the repetition of the Greek term helps to tie the two sections together smoothly. Furthermore, because as the context will develop, Paul will contrast his "visit" with the typical behavior of professional orators of his time, it is likely that he uses eisodos as "quasi-technical term" for his professional conduct.

was not a failure.

"Failure" translates the Greek term kenov" ( kenos ), which indicates something empty of importance or significance. The point that Paul makes is not so much that his work was a success in terms of making converts or establishing a church, though such was in fact the case. Instead, he will emphasize that his manner of life demonstrated an authentic devotion to God. Therefore, the gospel that he proclaimed was not like other, here-today-and-gone-tomorrow religious or philosophical messages; it reflected genuine approval from God, a message not with words alone but also with power (1:5). Because that approval will yield the result described in 1:10 - deliverance from God's wrath at Christ's coming - Paul's work is not vain but full of the most weighty significance for eternity (cf. 3:5). This significance is stressed with the perfect-tense verb gevgonen ( gegonen , "was"), which points to the ongoing effect of Paul's work.

2:2 We had previously suffered and been insulted in Philippi, as you know,

The experiences that Paul recounts from Philippi, the site of his preaching just before his arrival in Thessalonica, are reflected in Acts 16:11-40. The two terms propavscw (propaschô , "suffer previously") and uJbrivzw (hybrizô , "insult") summarize aptly Luke's account of those experiences, which involved not only beating and imprisonment (Acts 16:22-23) but also ethnic insults (Acts 16:20) and affronts to Paul's status as a Roman citizen (Acts 16:37).

but with the help of our God we dared to tell you his gospel in spite of strong opposition.

These experiences help to make Paul's point in two ways. Implicitly his willingness to suffer for the message that he preaches demonstrates his sincerity. Explicitly his boldness in continuing to preach in the face of similar opposition in Thessalonica (Acts 17:5-9) demonstrates God's power at work in him to proclaim God's genuine good news. Paul emphasizes that God was active in his Thessalonian ministry: the phrase "with the help of our God we dared" translates a Greek phrase that could more literally be rendered "we were made bold by God," and "his gospel" is literally "the gospel of God." Ironically, then, the opposition that Paul faced served to underline the genuinely divine power of his message all the more.

2:3 For the appeal that we make

Insincerity would not endure the kind of treatment that Paul received in Philippi and Thessalonica. The readers can therefore be reminded of what they have believed from the beginning - that Paul's message comes from pure motives. The term translated "appeal," paravklhsi" (paraklçsis ), suggests a message that will make demands on the lives of the audience; it was used in the first century to refer to both religious messages and secular ones. This term fits nicely with Paul's point: in contrast to others who might have made demands on the Thessalonians for their own gain, the demands of his message spring from the truth.

does not spring from error or impure motives, nor are we trying to trick you.

Paul combines three terms to emphasize this contrast, expressing the range of falsehood which many of the readers might have experienced from others who claimed to have a message for them. "Error" translates the Greek plavnh (planç), which implies the misleading of people. Originally derived from a verb which had the literal meaning "to cause to wander from the path," the metaphor in this word was long forgotten in Paul's time, the metaphorical sense having become the ordinary sense of the word. "Impure motives" translates ajkaqarsiva ( akatharsia ), literally "uncleanness," here reflecting the unclean heart of the preacher or teacher who seeks to deceive. Though this term often refers to sexual immorality, the context here suggests a broader reference. "Trickery" renders dovlo" nicely: this term implies the deliberate use of deceptive methods. What is significant about the terms, however, is not so much their individual meanings as the fact that Paul uses all of them to indicate that his behavior was free of dishonesty of any kind. This contrast shows that Paul is different from other, less honest religious and philosophical teachers and provides an example of the kind of life which his converts should lead.

2:4 On the contrary, we speak as men approved by God to be entrusted with the gospel.

The conjunction ajllav ( alla ), here translated "on the contrary," marks a distinct contrast with what has preceded. Emphasizing that God has initiated his ministry, Paul begins the first sentence here with the statement of God's endorsement, literally, "As we have been approved by God to be entrusted with the gospel, so we speak." The dramatic appearance of the Lord Jesus to Paul on the Damascus road and the events that immediately followed it, including Paul's call as an apostle (cf. Acts 9:15; 22:15, 21; 26:16-19), are what established for him his confidence that God had indeed entrusted him with the gospel. He is therefore compelled to the highest level of integrity in his ministry.

We are not trying to please men but God, who tests our hearts.

Having been called by God, he seeks to please him alone, unlike others who may seek the approval of their human audience for their own gain. Certainly the kind of opposition that Paul faced in Thessalonica would demonstrate that he did not seek to please people! And knowing that what is hidden to other people is not hidden to God, Paul purges his heart of the kind of deception catalogued in v. 3. If he had tried to deceive others, he would show by his actions that he did not truly believe that God could really know his true, inner self.

Paul uses a word play to underline the connection between his call and his behavior, using the same verb twice in this verse. The verb dokimavzw (dokimazô) can mean either to test in order to determine whether something is genuine or to accept something as having passed the test, that is, to approve. Paul uses the second sense to say that God has "approved" of him in his apostolic ministry (dedokimavsmeqa, dedokimasmetha ), and then the first meaning to indicate that God "tests" his heart (dokimavzonti, dokimazonti ). The first instance is in the Greek perfect tense, suggesting that God's approval is an action completed with a continuing effect, clearly referring to Paul's apostolic call noted above. The second is in the present tense, indicating a continuing action - God's ongoing examination of Paul's motives. Thus, Paul's confidence that God has "approved" of him as an apostle does not place him beyond scrutiny; instead, because of his call he is deeply conscious that God continually "proves" the content of his inner being. But this is not a perspective that belongs to apostles only; in 4:1 Paul will remind the readers that every Christian's objective is to please God continually.

2:5 You know we never used flattery,

"Flattery" as a persuasive method was well established among those who were trained in Greek rhetoric and might have been expected from an itinerant preacher like Paul. But because Paul sought to please God rather than other people, he refused to use praise to appeal to others' vanity. His confidence in his integrity on this point is sufficient that he appeals directly to the readers' knowledge of his behavior.

nor did we put on a mask to cover up greed - God is our witness.

Likewise, Paul did not misrepresent himself for material gain, a point which he will underline later in the letter as he recounts his labor to support himself (2:9). "Greed" here is pleonexiva ( pleonexia ), literally a desire for more - either more than one needs or more than others have. The NIV's "put on a mask" renders the Greek provfasi" ( prophasis ), actually a less metaphorical expression meaning either or "pretext" or "motive." The latter meaning is probably more consistent with this context; in this case the sense would be "nor did we act with a motive of greed." The point in either case is clear, however: Paul's actions in Thessalonica were not a way to disguise his grasping for material gain. And so, confident in God's ability to know the heart as in v. 4, Paul appeals to God's witness to corroborate what he says.

2:6 We were not looking for praise from men, not from you or anyone else.

Though the language shifts here somewhat from v. 4, the point of that verse is largely repeated here. Seeking either to be praised by humans or to please humans both reflect the same perspective which Paul rejects. As his ministry has begun with God's call and continues under God's scrutiny, he does not seek the human praise which might motivate others. Though that praise might still come from his converts or from others who would be impressed by Paul's manner or the success of his efforts, it is not what he pursues. Paul's indifference toward human praise also lies behind his later discussion in 1 Cor 1:18-2:5, where he indicates that he refuses to follow the standards of "wisdom" expected by Greek culture so that the gospel will not be obscured. Probably because he is not at this time under the attack which he later experienced from some in Corinth, in this passage Paul's stance is less defensive than in 1 Corinthians: he appeals simply and directly to his selfless behavior as the Thessalonians will remember it.

As apostles of Christ we could have been a burden to you,

There is some difference of opinion as to whether this clause should be taken as the conclusion of the sentence beginning in v. 5 (KJV, RV, ASV, RSV, NASB, TEV, NRSV, UBSGNT ) or as the introduction to the sentence of v. 7 (NIV). In favor of linking it to the earlier material is the fact that it is a circumstantial participial phrase parallel to the one in the first part of v. 6, where the conjunction ou[te ( oute , "neither") anticipates another item in the series. In addition, the fact that the next clause ("but we were gentle with you") begins with the conjunction ajllav ( alla , "but, however") favors the rendering that begins a new sentence at that point. In this case the sense is concessive: "We were not looking for praise from men, not from you or anyone else, although as apostles of Christ we could have been a burden." The NIV has opted to see the conjunction as indicating a contrast between the main clause beginning in v. 7 and the participle in v. 6, an unusual though not entirely impossible construction. Though there is probably more to favor the rendering of the other versions, the larger point is not significantly changed with the punctuation of the NIV.

And that larger point is a further elaboration of Paul's integrity. His status as an apostle was derived from the status of the Christ who called him. The Greek ajpovstolo" ( apostolos ) indicates a messenger or spokesman who derives authority from the one who sends him with the message. On the basis of that authority, Paul could have expected a variety of benefits from those to whom he preached - the praise of those to whom he preached, as mentioned previously, but especially the right to be supported financially, as he elaborated in 1 Cor 9. Most itinerant philosophers and religious teachers in Paul's time supported themselves either through fees which they charged or through the patronage of wealthy people. This practice, however, created the appearance, if not the reality, that the teacher's obligation to those who supported him would compel him to compromise the truth.

The point that Paul makes in 1 Cor 9 is that he willingly surrenders his rights for the sake of winning converts to the gospel. Implicitly he makes the same point here: to avoid any suggestion of greed or other self-seeking, he voluntarily relinquished his rights to money or prominence in order to benefit those to whom he preached. But explicitly he stresses another aspect of this situation: he did not want his financial support to be a "burden," literally a heavy weight (bavro", baros ), to the Thessalonians (cf. 2 Cor 11:9). Perhaps reflected here is the general poverty of the Macedonian Christians which Paul recounts in 2 Cor 8:2, though Paul also refused to take money from those to whom he was preaching in other cities (cf. 2 Cor 12:14-18).

The plural "apostles" in this verse has caused some discussion as to whether Paul included Silvanus and Timothy as apostles. Clearly the plural could naturally refer to them. Could Paul have used the word apostle to refer to them? In its less restrictive sense, the term could be used to refer to someone sent out as a missionary with a divine commission; such may be the case here. Paul does occasionally use the term "apostle" to refer to persons other than "the twelve" and himself (1 Cor 15:7; 2 Cor 8:23; Rom 16:7; Phil 2:25; cf. Acts 14:4, 14). But more commonly in the New Testament "apostle" was used as a technical term to refer to the twelve apostles appointed by Jesus, perhaps to others who saw the risen Lord and were commissioned by him (including Barnabas and Silvanus?), and to Paul, the "one abnormally born" (1 Cor 15:8). Because Paul habitually uses the first person plural "we" throughout 1 Thessalonians to refer primarily to himself, it is likely that he uses the plural here for consistency, referring only to himself as an apostle. But regardless of the specific sense and reference here, the larger issue of apostolic authority and uniqueness in Paul's letters is clear. The fact that Paul goes to great lengths elsewhere to insist on his own distinct authority as an apostle, to equate his authority with that of others like Peter, and to distinguish that authority from the claims of rivals demonstrates that the term cannot be reduced to mean merely "missionary" or "church planter" when it is used in the narrow, technical sense. Significantly, Paul referred to himself as the one to whom the Lord appeared "last of all" (1 Cor 15:8). Hence, as the last to have "seen the Lord" (1 Cor 9:1), he had apostolic authority which none who came later could claim.

2. Paul's Activity (2:7-12)

⁷ but we were gentle among you, like a mother caring for her little children. ⁸ We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us. ⁹ Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.

¹⁰ You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed. ¹¹ For you know that we dealt with each of you as a father deals with his own children, ¹² encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.

2:7 but we were gentle among you,

A difficult textual variant occurs in this verse. The word translated "gentle" (h[pioi, çpioi) appears in a number of early manuscripts as "infants" (nhvpioi, nçpioi). Deciding which reading is more likely the original is difficult for several reasons. Because the preceding word ends with the Greek letter nu , a copyist with the original nçpioi could have inadvertently left out the second nu , especially since in early manuscripts no spaces were left between words. However, the nu could also have been inadvertently doubled to alter an original çpioi. Clearly, "gentle" makes for a more consistent sense in context, and because it was widely used to describe an ideal philosopher, Paul may have deliberately chosen the term here. But the jarring mixed metaphor produced by "infants" is just the kind of thing that one finds elsewhere in Paul's letters (e.g., Gal 4:19, where both Paul and the Galatians are figuratively giving birth).

Since it is usually assumed that scribes corrected the text to make it easier rather than harder to understand, textual scholarship usually favors the more difficult reading, in this case "infants." And the best manuscripts tend to favor this reading also. On the other hand, many regard "infants" as simply too difficult to be likely here, noting especially that "gentle" contrasts nicely with the arrogance mentioned in v. 6. Nevertheless, since in the preceding phrase Paul has mentioned ajpovstoloi ( apostoloi , "apostles"), the contrast in sense with nçpioi may have provided the motivation for this otherwise difficult word. If this reading is indeed correct, then Paul's contrast is sharp: instead of behaving as important apostles, he and his associates were like tiny infants.

The general sense of Paul's expression is the same no matter which reading is the original. Paul's humble behavior as a missionary is a reflection of the grace that he preaches. As an apostle, Paul could demand the honor due his office. But because he has standing as an apostle only because of God's grace, humility - either like an infant's (cf. Mark 10:15) or expressed in gentleness - is the rule for him. In fact, the entire gospel message, based on Christ's love (2 Cor 5:14) and self-sacrificial humility (Phil 2:6-11), compels such behavior.

like a mother caring for her little children.

Therefore, instead of seeking his own benefit, Paul sought to nurture and protect his converts. He compares himself to a trofov" ( trophos ), a term which could be used either for a nursemaid who substituted for a mother or for the mother herself. "Caring for" translates qavlpw (thalpô), a term which literally meant "to warm" but was used as a figure of speech to indicate sustaining, watchful care (cf. Eph 5:29). Such love will later in the letter be the model for the readers' own behavior toward each other (1 Thess 3:12), motivated as it is by the same gospel.

2:8 We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us.

Because the gospel is the message of God's love, Paul is compelled to give to his hearers much more than just the message itself, for to do less would put the messenger's behavior at odds with the message. Paul begins this statement by describing his feeling toward the Thessalonians ("loved") with the verb oJmeivromai ( homeiromai ). This word is unusual, found only here in the New Testament. There is evidence that it belonged to the dialect of Cilicia, Paul's home region. If so, then it probably indicates Paul's deep feeling for the Thessalonians, feelings grounded in the relationship they shared as Christians. Another alternative is that the word is related to the cult of Dionysus in Thessalonica, in which case Paul borrows it to imply that genuine affection of this kind is found only through the gospel. The Thessalonians became "dear" or "beloved" (ajgaphtov", agapçtos) to Paul because as Christians they were "beloved" of God (1:4). Thus, the sharing of his life is not merely a necessity of the gospel but something pleasing to Paul, motivated by the bond between him and his brothers and sisters in Christ. The message of God's love in the gospel is so much a part of his life that sharing his life comes naturally.

2:9 Surely you remember, brothers, our toil and hardship;

The sharing of his life which Paul mentions in the previous verse is no mere abstraction. It took shape as he gave his time and energy. Here Paul alludes to his practice of supporting himself so that he could preach without placing financial demands on his audience. As he explained later in 1 Corinthians 9:1-18, he willingly surrendered his right to such support because receiving money for preaching had the potential to hinder the gospel. His work, of course, was making tents, evidently something that he did not only in Corinth, as Acts 18:1-3 relates, but in many other cities where he preached, including Thessalonica. Though certainly an honest occupation, as manual labor tentmaking was not socially prominent in the Hellenistic world. As a religious teacher, therefore, Paul took a voluntary step down the social ladder by engaging in such work.

The extent of Paul's labor is evident here in the terms he uses. The two terms for work, kovpo" ( kopos ) and movcqo" ( mochthos ), are paired together also in 2 Thess 3:8 and 2 Cor 11:27, in each case recounting Paul's own work in connection with the gospel. Both terms imply demanding, tiring work, and the combination emphasizes the idea.

we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you.

Both here and in 2 Thess 3:8 Paul speaks of such labor "night and day"; similarly in 2 Cor 11:27 he speaks of going without sleep. We can probably conclude that Paul worked at his trade during the day and perhaps before sunrise or after sunset as well, undoubtedly sharing the gospel with those who did business with him, and spent other daylight and evening hours preaching and teaching (cf. 1:3). As in v. 6b, Paul's motive for this exertion is his relationship to the Thessalonian Christians: he wanted to relieve them of any burden they might take on to support him.

This labor is connected directly to the preaching of the gospel, which is grammatically the most prominent idea in the verse. The verb translated "preached" here is khruvssw (kçrussô), a term borrowed from the secular sphere where it was used for the proclamation of an official message from a ruler or other person of power. Because of that association, the term implies some dignity for the person doing the proclaiming. Thus, the term stands in contrast with Paul's description of his labor, since one with so important a role as a herald of the gospel of God would probably not be expected to support himself by manual labor, especially since artisans like tentmakers often earned barely enough to survive and were regarded as little better than slaves among many in the higher social classes. However, in light of what that gospel is, Paul's self-support is perfectly logical; it embodied the humble self-sacrifice of Christ and removed an obstacle to the acceptance of the gospel. The good news of what God has done in Christ had transformed the entire network of society and its expectations for Paul.

This reminder of Paul's manner of life among the Thessalonians further reinforces his own sincerity, which in turn will strengthen the Thessalonians' confidence in the gospel which Paul preached. In addition, it serves as an example of the kind of life which they themselves will be exhorted to lead (4:11; 2 Thess 3:8). Paul is not the only one whose life is to be transformed by the gospel!

2:10 You are witnesses, and so is God,

Repeatedly since v. 1 Paul has appealed directly to the Thessalonians' knowledge of his behavior: "you know" recurs almost like a refrain in this section (vv. 1, 2, 5, 11), and in v. 9 Paul calls on the readers to "remember." Here we see the climax of that reiterated appeal, as Paul calls on the readers to serve as witnesses. The concept that two or three witnesses were needed to establish the truth of a charge (Deut 17:6; 19:15; cf. 2 Cor 13:1; 1 Tim 5:19) probably has influenced Paul's rhetoric here. He appeals to the readers and to God himself (cf. Rom 1:9) as multiple, reliable witnesses that everything he has said to this about his behavior is true. The punctuation of the NIV in this verse reflects the Greek sentence structure. First Paul declares that the readers are witnesses; then, emphasizing again that he lives as he does to please God, he adds God's testimony to theirs. This appeal brings to a rousing close Paul's description of his behavior, emphasizing that its truthfulness cannot be doubted.

of how holy, righteous and blameless we were

As he has elsewhere, Paul lists off several terms to summarize his behavior. "Holy" is o{siw" (hosiôs), which would suggest a proper respect for the deity. "Righteous" is dikaivw" (dikaiôs), indicating adherence to the requirements of the law and justice; following "holy" it probably indicates adherence to human law. "Blameless" is ajmevmptw" ( amemptôs), a word which occurs in the New Testament only twice, both in 1 Thessalonians (cf. 5:23); the related form a[mempto" ( amemptos ) occurs once in 1 Thessalonians (cf. 3:13) and four times in other books. While the term would not for Paul imply absolute moral perfection in his behavior in Thessalonica (cf. Rom 3:10, 23; 7:14-25), it does indicate a serious assertion that his conduct would cause him no shame before either human or divine witnesses. Taken together, these three terms underscore Paul's unimpeachable integrity in all aspects of his life. Such is the same integrity which Paul prays will belong to the Thessalonians through God's power (2:12; 3:13; 5:23).

among you who believed.

"You who believed" could be more awkwardly but accurately translated, "you who are believers," since the present participle pisteuvousin ( pisteuousin ) emphasizes continuing action. This expression suggests that Paul's "witnesses" are already giving their testimony about him through their continuing faith in Jesus Christ as a result of his preaching. It also provides the basis for the fatherly concern of v. 11 and for the encouragement to righteous living in v. 12 - both are consequences of genuine belief in Christ.

2:11 For you know that we dealt with each of you as a father deals with his own children,

Again Paul reminds the readers of what they "know," and again he uses the image of a nurturing parent (cf. v. 7) to evoke his relationship with the readers. And again, he uses emphatic terms to underline the concepts. As a father, Paul has not played favorites; his care has extended to "each one" of the Thessalonian Christians. The emphatic possessive eJautou' ( heautou , "his own") stresses further this precious bond between Paul and these believers, his genuine children because of their faith in Jesus Christ. In the Greek text this verse is grammatically subordinate to "how holy, righteous and blameless we were" in v. 10; thus, this verse continues and elaborates on the description there.

2:12 encouraging, comforting and urging you

Paul's fatherly actions focus particularly on the transformation of his spiritual children's conduct, described here with another series of terms, again a grammatically subordinate continuation of v. 10. In v. 3 Paul had referred to the basis of his "appeal," (paravklhsi", paraklçsis); here he uses a related verb, parakalevw (parakaleô, "encourage") with a similar meaning. This term is frequent in Paul's letters, occurring over fifty times, including ten in 1 and 2 Thessalonians. Here it indicates encouragement toward a particular objective, namely godly living. "Appealing" "exhorting" or "urging" are fitting alternate translations in this context. "Comforting" is from paramuqevomai ( paramytheomai ), a word similar in meaning to parakaleô but stressing more particularly the friendly and consoling nature of Paul's encouragement. "Urging" translates martuvromai ( martyromai ), a term which implies a strong emphasis or insistence. As a word related to "witnesses" (mavrture", martyres ) in v. 10, this term provides a fitting stylistic touch to round out a statement that began with a cognate expression.

to live lives worthy of God,

The goal of this exhortation is a life lived in consistent response to God's initiative in salvation. "To live" is from peripatevw ( peripateô), literally meaning "to walk," a common way in Greek influenced by Hebrew to express the manner of one's life or one's behavior. Paul speaks of walking "in a manner worthy" elsewhere (Eph 4:1; Phil 1:27; Col 1:10), in each case calling the readers to put into practice the reality of what Christ has done in their lives. In this way the expression for Paul never suggests an attempt to earn salvation by proving to be "good enough" for it. The stress is the opposite: the worthiness consists entirely in responding to salvation already received by practicing outwardly the blessings which one has received inwardly.

who calls you into his kingdom and glory.

Normally Paul speaks of the "call" of God in the aorist tense, referring to the initial call of God issued in the preaching of the gospel. Here, however, the verb is in the present tense, implying continuing action. The most likely sense of the term here, then, is God's ongoing call of his people to their final objective at the return of Christ. So Paul's emphasis is on his exhortation that their behavior in the present is to be conformed to what they will receive in the future.

This future Paul refers to as God's "kingdom and glory." "Kingdom" is an especially important term in the theology of the New Testament. Prominent in the preaching of John the Baptist and especially of Jesus, the Kingdom of God refers to the extension of God's reign or rule over all humanity. In essence, it is the fulfillment of God's promise in the Old Testament to reverse the effects of human sin by bringing salvation and judgment and restoring the world to its original, ideal state. In Jesus' teaching the kingdom was both a present or nearly present reality (e.g., Luke 11:25) but something that was also yet to come in the future (e.g., Matt 6:10). In other words, God's promise was already fulfilled as Jesus appeared and especially as he arose from the dead, but the completion and fullness of that promise awaits Christ's return. This is precisely Paul's usage of the term as well. For Christians the kingdom of God is already a reality that affects their behavior (Rom 14:17; 1 Cor 4:20). On the other hand, it is also, as in this passage, something yet to be experienced: God is still in the process of calling believers into it (cf. 2 Thess 1:5; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Col 3:24). Likewise, glory - the manifestation of God's grandeur, majesty and power as he is active in creation and his people - is for Paul something that is already a part of the present experience of Christians as in Christ God has fulfilled the promise of the old covenant to reveal his glory to all the world (2 Cor 3:6-18; Hab 2:14). Yet that glory is also yet to be revealed in its fullness at Christ's return (cf. Col 1:27; 3:4). By using these terms as the future objectives of God's ongoing call here, Paul concludes this section, as he did in 1:10, with a reference to the return of Christ, preparing again for the crucial discussion of eschatology in 4:13-5:11.

B. THE THESSALONIANS' ENDURANCE

OF PERSECUTION (2:13-16)

Having recounted his own actions in Thessalonica, Paul returns his focus to the lives of the Thessalonian Christians themselves. The genuineness of his own life, as demonstrated by his behavior in preaching the gospel in Thessalonica, can now be seen in the lives of his converts, the readers of the epistle. Having previously offered thanksgiving for the Thessalonians' faithful labor for the Lord (1:2ff), Paul now offers specific thanksgiving for their endurance of persecution, coupled with a vigorous condemnation of the persecutors.

These verses have generated considerable controversy in critical scholarship because of what they have been taken to indicate about the relationship between Christians and Jews. Along with certain other texts in the New Testament, this text has been understood by many Christians to condemn the Jewish nation as a whole for the crucifixion of Jesus. The consequent notion that the Jewish people are a "deicide race" has been used at several points in history to justify all kinds of repression and violence against Jews living in predominantly Christian areas. Some modern scholars, finding such antisemitism to be morally repugnant, have sought to marginalize the significance of these verses for Christians. Some have gone so far as to assert that this text and others like it should be altered or excluded from modern Bibles to eliminate the offense of antisemitism.

Others have noted that this text is difficult to square with Paul's remarks about Israel in Rom 11:25-27 and that it contains certain linguistic peculiarities. Arguing that because of these factors this text could not have been composed by Paul, these scholars propose that the text is a post-Pauline scribal insertion and not an authentic part of the epistle. Thus, the antisemitism of the text is a reflection of the views of a later scribe, not of Paul himself.

Several observations about these controversial points need to be made here. The first concerns the real object of condemnation in these verses. If, as many have assumed, these verses sentence all Jews to eternal punishment for the crucifixion of Jesus, then something which can fairly be termed antisemitism is probably to be found here. But several factors, discussed in the comments below, indicate that the word "Jews" in v. 14 refers not to the Jewish people as a whole but to the specific residents of Judea who instigated the death of Jesus and the persecution of Christians in Jerusalem. What the text affirms, then, is not the condemnation of all Jews but of those who have opposed the saving actions of God by crucifying Jesus and persecuting his followers. This perspective is thus entirely consistent with Paul's statement about the salvation of "all Israel" in Rom 11:25-27, a salvation which is based on repentance and faith in Jesus.

Secondly, the flow of the context is entirely coherent when these verses are included. After discussing his previous contact with the readers (2:1-12), Paul then reflects on their recent circumstances (vv. 13-16) to explain the basis for his desire to revisit Thessalonica (vv. 17-20). Indeed, the emphatic first-person pronoun "we also" (hJmei'", hçmeis) in v. 17 is best explained if Paul is here resuming a discussion of his experiences after having shifted briefly to the experiences of the readers in vv. 13-16.

Thirdly, although the complex linguistic issues in these verses cannot be taken up in detail, some observations are in order. Careful analysis of the language of this text indicates that though the entire text is consistent with Paul's style elsewhere, vv. 15-16 nevertheless contain several features unusual for Paul. These are best explained if, as Paul appears to have done elsewhere, he has here inserted into his letter a quotation of an early Christian hymn or traditional saying (cf. Rom 1:1-4; Phil 2:6-11). The frequency with which early Christians met persecution certainly makes it likely that they composed and repeated hymns or proverbs in response to their suffering, as did the Hebrew Psalmists (e.g., Ps 137), in which they expressed their confidence in God's final punishment of their persecutors.

Formally the text constitutes a renewed thanksgiving similar to the one which begins the epistle (1:2ff). As he did earlier, Paul uses the thanksgiving section, common to letters in his era, as a means of announcing the letter's major themes. This renewal of the thanksgiving gives opportunity to expand upon earlier themes in a more specific way.

Previously (1:2-10), Paul had given thanks for the Thessalonians' genuine reception of the gospel as displayed in their behavior. The same themes are sounded here, but the focus on their behavior is narrowed to their endurance of persecution. This, Paul says, indicates the genuineness of their faith, since their experience of suffering is the same as that of the very first Christians in Jerusalem, the Old Testament prophets, Paul, and even the Lord Jesus himself. By aligning the experience of the Thessalonians with that of God's people in the present and the past, Paul counters any fears that the Thessalonians might have had concerning the meaning of their suffering. For those who mistakenly understood that becoming a Christian meant that suffering would vanish and the end-time blessings of God would be experienced immediately in their fullness, Paul insists that until the Lord's return, Christians will be persecuted for their faith. Indeed, such an experience does not indicate that the promises of the gospel are untrue or that the sufferer does not actually belong to the Lord. Rather, persecution is a sign of the genuineness of one's faith, for it is the common experience of God's people at all times, including the Lord Jesus himself. Hence, Paul can offer thanks for the Thessalonians' suffering because it is another sign that they have truly received the genuine word of God.

But Paul's point is not that the suffering of Christians will never end. This section closes with a solemn pronouncement that the persecutors will be judged for their stubborn opposition to the gospel. As he did at the close of the first thanksgiving (1:10) and of the section preceding this one (2:12), so here Paul concludes this section with a statement about the consummation of God's work at Christ's return. Having spoken before of the Christians' deliverance from God's wrath, Paul here reminds the readers that God's wrath is imminent for those who oppose his gospel and his people. For the Thessalonian Christians that statement serves as a reminder that they can look forward not only to the end of their suffering but also to their vindication before their enemies when the Lord returns.

1. Their Genuine Reception of the Word (2:13)

¹³ And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.

2:13 And we also thank God continually

The Greek text of the verse begins with the expression kaiΙ diaΙ tou'to ( kai dia touto ; "and because of this"). For the sake of clarity the NIV translators omitted this phrase, understanding it simply as a duplicate of the clause at the end of the verse ("because, when you received . . ."). But the preposition diav ( dia ) in this phrase is unlikely to have precisely the same force as the conjunction o{ti ( hoti , "because") at the end of the verse. The preposition is used to indicate not so much what Paul gave thanks for, namely the Thessalonians' genuine reception of the gospel mentioned later, but the reason or stimulus which impels Paul's giving of thanks. This reason is to be found in the preceding context, where Paul sets forth the purity of his own motives and actions in declaring the true word of God. So here Paul indicates that he offers thanks for the Thessalonians' faith in Jesus because, as he indicated earlier, to produce such faith is the focus of his life and ministry.

As in 1:2-3 Paul stresses that his thanksgiving for the Thessalonians is continual. By repeating here a statement of thanksgiving, Paul underlines his concern for the Thessalonian church despite his untimely absence. Though forced to leave and unable to return, Paul wants to assure the congregation of his ongoing commitment to their progress as Christians. Paul uses the emphatic pronoun hJmei'" (hçmeis) in the subject of this clause, which probably serves to stress this point further: we ourselves [though not with you] give thanks [for your faith]. The Thessalonians should therefore ignore any doubts about Paul, such as that his absence indicated indifference to the their welfare.

because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.

The term translated as "received," paralambavnw ( paralambanô), is one that Paul uses elsewhere in the Thessalonian epistles (1 Thess 4:1; 2 Thess 3:6) as well as in his other epistles (1 Cor 11:23; 15:1, 3; Gal 1:9; Phil 4:9; Col 2:6) for the reception of Christian oral teaching. This verb, often coupled with the complementary term paradivdwmi (paradidômi; "deliver"), was commonly used for the transmission of a stable body of oral teaching, such as the legal traditions of Jewish rabbis. Paul used this nomenclature to refer to his own preaching and teaching, thereby stressing that his message came from an authoritative source - apostles, like himself, chosen by the Lord and witnesses of his resurrection - and was consistent, the same teaching delivered in all places and by all the apostles. It is the original gospel message, without adulteration; consequently it can indeed be regarded, as he indicates here, as the word of God, not merely a message with human origin (cf. 1:5; Gal 1:12).

The Thessalonian Christians were not mistaken, then, in accepting (devcomai [ dechomai ], signifying beyond paralambanô their receiving of the gospel with faith) the gospel as God's word, for, Paul asserts, that is what it actually is. Paul emphasizes this point by repetition: the two occurrences of the phrase "the word of God" in the NIV represent a repeated phrase in the Greek text. That it is the divine word is further indicated by what it does: it is continually at work in those who are believing, producing the qualities and behaviors which Paul mentioned in the first thanksgiving section (1:3), especially the "endurance inspired by hope" in the face of the persecution described in the following verse.

In Galatians Paul deals at length with those who argued that his message was merely his own and not God's (Gal 1:10-2:21), and similar issues arise in the Corinthian epistles as well (1 Cor 1:18-2:16; 2 Cor 11:1-12:21). Here his insistence on his faithful transmission of the gospel and on its divine origin seem not so much to answer the objections of critics as to reassure the readers whose suffering has caused them to doubt the truth of their belief. Lest they conclude that their suffering means that their faith is false, Paul reminds them of their initial response of faith to the gospel and of what the gospel has produced in their lives since. This provides the basis for his reflection on their persecution in the verses following.

2. Their Imitation of the Judean Christians (2:14)

¹⁴ For you, brothers, became imitators of God's churches in Judea, which are in Christ Jesus: You suffered from your own countrymen the same things those churches suffered from the Jews,

2:14 For you, brothers, became imitators of God's churches in Judea, which are in Christ Jesus:

Once again Paul uses the emphatic personal pronoun, this time to refer to the Thessalonians (uJmei'", humeis , "you"). Here the emphasis serves to shift the focus from Paul to the Thessalonian Christians. The effect of the gospel can be seen in their endurance of persecution, an experience which they share with the original churches in Judea. The reference to the Thessalonians as "imitators" of the Judean churches parallels the earlier remark in 1:6, where Paul himself was the one imitated. There the imitation was direct: in receiving the gospel the Thessalonians did indeed follow the example they saw in Paul. Here the expression may be used more loosely, simply indicating the common experience of both groups of Christians. However, the fact that Paul refers so briefly to the persecution of Christians in Judea could indicate that the Thessalonians had heard accounts of the Judean churches from Paul and his associates and so could be said to "imitate" consciously their example in suffering. Apparently something much like the early chapters of Acts formed part of Paul's instruction of his converts - and may have provided source material for Luke's later composition of those chapters.

The basis of the Thessalonians' "imitation" of their Judean brothers and sisters is their common identity "in Christ Jesus." This common and important Pauline phrase is the last in the string of words which identifies the "churches" and so has a position of importance for what follows. It is the fact that both the Judean and the Thessalonian Christians are "in Christ" that explains their persecution. Their unity in Christ means that they will suffer as did the Lord to whom they belong (v. 15). Consequently, far from causing them to doubt the gospel, persecution should affirm for the readers that they truly belong to the Lord.

You suffered from your own countrymen the same things those churches suffered from the Jews,

It has been widely assumed that Paul compares the Thessalonians' persecution to the earlier Judean persecution because in both cases the Christians were persecuted by Jews. However, the phrase "in Judea," a geographical expression rather than an ethnic one, indicates that the point of comparison is not that both are persecuted by Jews but that both are persecuted by the people in their own regions. Thus, "countrymen" refers to others living in Thessalonica, whether Jews or Gentiles; in fact, the term would be most unusual if in fact it referred to Jews alone as "countrymen" of a church that included many Gentiles (see comments on 1:9 above). The expression is therefore consistent with the portrayal in Acts of one phase of the Thessalonian persecution, where Jewish opponents enlist a mob of rabble from the marketplace to riot against the Christians (Acts 17:5). The same observation applies to the word translated "the Jews" (=Iouda'ioi, Ioudaioi ). Though "Jews" in a modern context refers most commonly to the people of a particular religious and ethnic group, the Greek term in the first century indicated first of all the people from a particular place, namely Judeans. Since that geographical orientation is primary in the context, it should be understood as Paul's intention for the term here. Thus, it signifies not all "Jews" everywhere but those in Judea in particular who are said to have persecuted Christians.

Furthermore, it is important to note that both the persecutors and those persecuted in Judea were ethnic Jews. Paul in no way ignores that point; instead, he uses the general expression "the Jews/Judeans" as such terms were commonly used by Greek writers to refer to a specific group of such people understood from the context. Josephus, for example, employs the word to designate specifically those Jews who fought against Rome in the rebellion of AD 66-70, even in contexts where they are distinguished from other Jews who had no part in the uprising (e.g., Jewish Wars 2.466; 5.109-10; 6.71-79, 251-53). The implication of all this is that in these verses Paul does not condemn Jews generally but those who have opposed the saving work of God by rejecting Jesus and the prophets, persecuting Christians, and hindering the gospel. For Paul, as for the other New Testament writers, salvation for the Jew as well as for the Gentile is based on the response of faith to the gospel of Jesus (Rom 1:16).

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

¹⁵ who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to all men ¹⁶ in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last. ^a

^a 16 Or them fully

2:15 who killed the Lord Jesus and the prophets and also drove us out.

The series of statements in vv. 15-16 contain a number of unusual features: the language is rhythmic, the structure is parallel, certain expressions are similar to ones found in the synoptic Gospels (Matt 23:29-38; 24:2b; Luke 11:49-50), and other expressions are not typical of Paul ("killed the Lord Jesus," "drove out"). Taken together, these may indicate that Paul has here incorporated a well known Christian hymn or some other poetic tradition in circulation among the churches. If this is indeed the case, then the quotation would serve to remind the readers that the proper perspective on their persecution could be found in teachings which they had already "received" (v. 13).

The ascription here of responsibility for Jesus' death to Jews reflects the same perspective as the Gospels, all of which indicate that Jesus was crucified at the instigation of the Sanhedrin leadership and at the demand of a Jewish crowd before Pilate. It is nevertheless significant that none of the Gospels suggest that all Jews should be held responsible for Jesus' death. In Acts, the accusation is made directly ("this Jesus, whom you crucified," Acts 2:36; cf. 2:23; 3:13-15, 17; 4:10, 27; 5:30; 7:52; 10:39), but only to or about those Jews actually associated with Jerusalem at the time of Jesus' death (cf. Acts 13:27-29). Furthermore, just as Acts shows that the Sanhedrin leadership followed their actions against Jesus with persecution of Christians in Jerusalem, so here Paul equates the persecutors of the Judean churches with those "who killed the Lord Jesus."

But in this context the historical connection between Jesus' death and the Christians' persecution is less accented than the theological one. Because Christians belong to Christ, in their service for Christ they will suffer as he did, according to Paul (cf. Phil 1:29-30; Col 1:24). In the present age the blessings of being "in Christ" are always accompanied by the hardships.

A similar theological connection makes possible the link to the killing of the prophets, who lived generations before. Here Paul draws upon a well known Jewish motif to express the similarity between the present persecutors of the church and the enemies of God's spokesmen in the past. The Old Testament alludes occasionally to the killing of the prophets (e.g., 1 Kgs 18:4; 19:10-14), but the experience of persecution among the Jews in the centuries between the testaments led to an intense interest in the persecution of earlier generations. Thus, a variety of works were composed in that period which purported to narrate the execution of biblical prophets. By Jesus' time, the killing of the prophets had become a watchword for the persecution of the faithful of Israel by the unfaithful. It is an idea that appears often in Jesus' teaching (Matt 5:12; 23:29-34, 37; Luke 4:24; 6:23; 11:47-50; 13:33-34), and Paul draws upon it here as well. The note serves to indicate that the persecution of Christians in the present is the common experience of God's people in every generation, affirming the truth that "all who want to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12).

The fourth link in this chain is Paul himself. The kind of people who killed Jesus and persecuted the prophets also have persecuted Paul. The verb ejkdiwvkw (ekdiôkô, a word not found elsewhere in Paul's letters), translated "drove out" in the NIV, could have the more general sense of "persecuted," or it could refer more specifically to compelling someone to flee or even to pursuing someone from place to place. If it has this latter sense, it corresponds closely to the description of Paul's experience in Thessalonica in Acts, where he is forced from Thessalonica by Jewish opponents who then followed him to Berea (Acts 17:5-9, 13-14). But Paul was familiar with such persecution from the other side as well, for it was he who intended to pursue Christians as far as Damascus to bring them back for arrest. Indeed, if this text is based on a tradition which circulated prior to Paul's writing of 1 Thessalonians, then it could have referred in its pre-Pauline context to something like the persecution which Paul himself inflicted on Judean Christians before his own conversion.

They displease God and are hostile to all men

The obvious consequence of the preceding list of offenses is that the actions of the persecutors are not pleasing to God. But Paul does not merely point out the obvious with this note. The Jewish persecutors of Christianity offered religious justification for their actions; like Paul prior to his conversion, they believed that Christians blasphemed God and his law and so must be punished. Paul's point is ironic: the action by which the persecutors seek to please God is the very action which will bring God's wrath.

Coupled to the statement that the persecutors do not please God is the assertion that they "are hostile to all men." Again, Paul's expression offers an ironic twist. In the Greco-Roman world misunderstanding and resentment against Jews was not uncommon. Observant Jews refused to participate in the religious practices of their pagan neighbors or to eat foods regarded as unclean in the Mosaic law. Because shared religious observances and common meals were often important events in community life, the refusal of Jews to share in such activities was often misunderstood as anti-social. Consequently, statements like this one are found at several points in Hellenistic literature where Jews are discussed (e.g., Josephus, Against Apion 2.121; Tacitus, Histories 5.5.2). Paul's point, however, is not that Jews are anti-social because of their devotion to the one true God: Christians were similarly slandered for their refusal to engage in casual pagan worship (cf. Tacitus, Annals 15.44.5). Instead he locates the hostility in the particular opposition of non-Christian Jews to the gospel, which is the message of salvation for all people. As in other matters, for Paul the crucial issue here is faith in Jesus; the refusal of such faith, not a person's ethnicity, is what causes his heated response in this text.

2:16 in their effort to keep us from speaking to the Gentiles so that they may be saved.

The reference to efforts to prevent Paul's preaching to Gentiles certainly reflects the actions of his opponents in forcing him to flee from cities in Macedonia. Indeed, several times in Acts Paul's Jewish persecutors are motivated by his offer of salvation to Gentiles (Acts 13:45-50; 14:2, 19; 17:5-9, 13; 18:12; cf. 2 Cor 11:24). A similar problem arose for Paul from within Christian circles when certain Jewish Christians objected to the admission of Gentiles to the church without circumcision. The issue is addressed in Acts 15 and in Galatians, but difficulties over this matter continued in Paul's later ministry (Acts 21:20-21).

It has been plausibly suggested that the rising forces of Jewish nationalism in Palestine lay behind both species of opposition: as Jewish nationalists pressured Jewish Christians to separate from Gentiles, some Jewish Christians capitulated to the point of demanding circumcision of Gentile converts (cf. Gal 6:12-13). Those like Paul who were known not just to associate with Gentiles but to preach salvation to them would have been the particular objects of scorn. Paul presents this issue as a matter of urgency, for he sees that the requirement of circumcision not only distorts the message of salvation but also makes it less easily received by Gentiles. His opponents are thus seeking to thwart the salvation of "all men," and thereby the evil of their actions is manifested fully.

In this way they always heap up their sins to the limit.

The expression "heap up . . . to the limit" translates the Greek verb ajnaplhrovw (anaplçroô), which when used literally indicates the filling a vessel to its rim so that the contents are about to spill out. The same verb is used in the LXX at Gen 15:16, where the sins of the Amorites are said to be not yet full. The image of filling a measure of sin is found in Matt 23:32, where Jesus uses it in reference to his opponents among the Pharisees, who likewise are linked to those who killed the prophets ( v. 31). In each of these cases the filling up of a vessel or measure of sins indicates that the time is ripe for judgment; the same is true here also. Paul adds that these opponents "always" heap up their sins, probably expressing again that this opposition to God's messengers stretches back continuously through biblical history. As in generations past the unfaithful heaped up their sins by opposing the prophets, so they do so now by opposing Christians and the gospel.

The wrath of God has come upon them at last.

The final sentence of this section serves as a solemn announcement of judgment. But whether that judgment is already realized or lies in the future is a matter of some dispute. The verb translated "has come," e[fqasen ( ephthasen ), is in the aorist tense, which normally indicates a past action. If this is the meaning here, then Paul asserts that the judgment due for the sins of these Jewish opponents has already come. Paul could perhaps have understood this judgment as having come in some event of recent history. Suggestions have included the expulsion of Jews from Rome by Claudius or a great massacre of Jews in Jerusalem, both of which occurred around AD 49. However, though Paul undoubtedly saw certain events of history as manifestations of God's wrath (e.g., Rom 1:17ff), it is unlikely that Paul would regard such an event as manifesting God's wrath finally ("at last," NIV) or "fully" (NIV margin). Particularly in light of the previous statement of 1:10 which referred to God's wrath as something yet to come, it is more likely that the verb ephthasen should be taken in the idiomatic sense attested in modern Greek, so that it signifies something on the verge of arrival. Hence, Paul's meaning appears to be "The wrath of God is about to come upon them at last." This understanding is also consistent with the image of the filling up of sins as it is found elsewhere, indicating as it normally does the imminence of judgment. The statement thus serves to reassure the readers that God is ready to vindicate his people and punish their oppressors at the imminent final judgment (cf. 5:1-11).

The difficult question as to whether the Greek expression eij" tevlo" ( eis telos ) should be rendered "at last" (i.e., "at the end" as a part of God's final judgment) or "fully" (i.e., "completely" as a part of God's ultimate judgment) is reflected in the NIV's footnote. However, since both senses would almost certainly refer to the climax of God's judgment at Christ's return, it is probably unnecessary to make the distinction. Marshall's rendering, "fully and finally," probably captures Paul's sense here.

Paul's words in this passage are obviously harsh. Compared to his sympathetic discussion of Jewish rejection of the gospel in Romans 9-11, his severity here has appeared to some to be contradictory. But in both cases Paul expresses his conviction that the gospel of Jesus Christ is the one and only message of salvation for all humanity, both Jews and Gentiles (cf. Rom 1:16). The condemnation here stems from the opponents' stubborn rejection of the salvation offered in Christ, and the hope Paul has in Romans 11 for the salvation of Israel in the future depends explicitly on the conversion of non-Christian Jews to faith in Jesus (Rom 11:23). Response to the gospel, not ethnicity, is what determines the outcome of divine judgment for all people according to Paul.

It can be fairly said that Paul's language here involves an element of hyperbole. The stringent and absolute language in part reflects the rhetorical practices of Paul's time, in which opponents were often condemned in exaggerated terms. We would be wrong to conclude from this text that Paul regarded every action of non-Christian Jews to be deliberately hostile to all people, for example. But the use of hyperbole does not make the statement any less a direct and sincere statement of Paul's perspective. Because Paul understood that God's purpose for all humanity was fulfilled only through Christ, opposition to the gospel was for him fairly and appropriately described as displeasing to God, hostile to all people, and so deserving of full and final condemnation. Such language, even if expressed here with an element of exaggeration, referred to genuine realities for Paul; it cannot be dismissed as merely an angry outburst.

The unfortunate fact remains, however, that in too many instances Christians have used this text and others like it in the New Testament as pretexts for the oppression of Jewish people. The fact that the Holocaust was perpetrated by a so-called Christian nation is a solemn reminder of the degree to which New Testament teaching can be misappropriated. Christians today would do well to remind themselves that Paul condemned not Jews but unbelievers, that he instructed Christians to live at peace with all people, and that he reserved the exercise of judgment to God himself (Rom 12:17-21). Christians can and must hold to their faith in Jesus as the only way of salvation without bigotry or vindictiveness. To do otherwise betrays the very gospel that they seek to uphold.

C. PAUL'S CONTINUING CONCERN

FOR THE CHURCH (2:17-3:10)

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

¹⁷ But, brothers, when we were torn away from you for a short time (in person, not in thought), out of our intense longing we made every effort to see you. ¹⁸ For we wanted to come to you - certainly I, Paul, did, again and again - but Satan stopped us. ¹⁹ For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? ²⁰ Indeed, you are our glory and joy.

Having recounted at length his conduct among the Thessalonians and having alluded to their recent experiences of persecution, Paul now brings his discussion to a crucial point. Apparently some in Thessalonica had misinterpreted Paul's absence during their persecution as an indication that he had no real devotion to them. So here Paul will stress that his love for the readers is no less real in his absence than it was while he was present. This he demonstrates by making several points about his behavior: he had made a sincere effort to visit them, he was prevented from visiting not by lack of desire but by Satan, he sent Timothy to the church both to strengthen them and to report to him, and he has rejoiced to hear that they stand firm in their faith. Here especially we see that the apostle Paul was a man for whom the gospel was no mere abstraction but a matter of the deepest passion, producing human relationships of profound emotional intensity and commitment. The church for which Christ died was the church for which Paul lived.

In the course of these personal notes, Paul also emphasizes two crucial concepts: the focus of his labors as an apostle and his source of joy before the Lord are steadfast, faithful, mature converts; and persecution, though it can be a dangerous test, is the common and inevitable experience of every Christian. These ideas will come into play later in the letter as Paul discusses Christ's return (4:16-5:11). That event will bring an end to the suffering characteristic of this present age, for then even the effects of death itself will be reversed as the dead in Christ arise to be reunited with the living. But in the meantime the believers must maintain their steadfast watchfulness through their trials.

2:17 But, brothers, when we were torn away from you for a short time (in person, not in thought),

Because vv. 13-16 represent a shift in subject matter from Paul's conduct to the Thessalonians' persecution, Paul resumes the earlier focus with an emphatic pronoun, hjmei'" (hçmeis). The rest of the sentence is similarly emphatic, stressing repeatedly the depth of feeling which Paul has for the Thessalonians despite his absence. Again Paul turns to metaphors of family relationships (cf. 2:7, 11): "Torn away" translates ajporfanivzw (aporphanizô), which in its literal sense refers either to a parent's loss of a child or a child's being orphaned. This anguished separation is qualified in several ways, however. Temporally it is short, a prospect which Paul can only anticipate at this point, since, as the subsequent discussion shows, he has not yet been reunited with the readers. "A short time" translates proΙ" kairoΙn w{ra" (pros kairon hôras), literally "for a time of an hour," a metaphor for a relatively short period. For Paul that period may be short not simply because he expects at some point to return to Thessalonica but because he is confident of eternal reunion at the Lord's return, as 4:13-18 will make clear (cf. 2 Cor 4:17). The enforced separation implies no lessening of the spiritual and emotional bond between Paul and his converts; though absent "in person" (literally, "in presence," or "in face"), they remain very much present "in thought" (literally, "in heart"; cf. 1 Cor 5:3; Col 2:5). But that ongoing, intangible bond is not enough for Paul: he seeks to see, literally, "your face" (untranslated in the NIV) repeating the Greek expression provswpon (prosôpon) earlier translated "in person."

out of our intense longing we made every effort to see you.

"Made every effort" translates spoudavzw (spoudazô), a term used to indicate intense, focused exertion. It is modified by a comparative adverb, perissotevrw" (perissoterôs), used for emphasis; it may suggest that because Paul's absence from the Thessalonians was forced by persecution (Acts 17:5-10), he was all the more eager to be reunited with them. At the end of the Greek sentence, a position of emphasis, another phrase appears to underline this idea, transposed and translated by the NIV as "out of our intense desire." The combined rhetorical force of these expressions drives home Paul's point with the greatest vigor. Only a power beyond his control could have prevented Paul from visiting the Thessalonians.

2:18 For we wanted to come to you - certainly I, Paul, did, again and again -

That great power is now named explicitly and at the end of the sentence, again a position of emphasis. First, though, Paul adds additional words to emphasize further his longing to see the Thessalonians. In keeping with the earlier style of the letter, Paul at first uses the first person plural. However, because Timothy, who might be construed as one of the "we" in Paul's statement, had in fact visited the Thessalonians recently, Paul shifts emphatically to the singular to make clear that he speaks particularly of himself. "Again and again" translates the Greek a{pax kaiΙ div" ( hapax kai dis ), literally "once or twice," an idiom emphasizing repeated action.

but Satan stopped us.

Satan's power has certainly prevented Paul from visiting his Thessalonian converts, though we can only guess exactly how Paul was prevented. But in the verses that follow, Paul will show that Satan has not had the last word. Though somehow obstructed from returning to Thessalonica, Paul has been able to send his representative, Timothy, to the church - and to send this letter as well. Furthermore, the ultimate design of the devil, to turn the Thessalonian Christians from following Christ, has been frustrated by their ongoing faithfulness (3:5). In this way God has shown his power in Christ to be greater than that of the adversary, even though outwardly it may appear that the adversary has had the best of it. By noting this ironic twist of events, Paul implicitly calls on the readers to look beyond outward appearances to understand the reality of God's triumph already at work in the life of the church. Such instruction will become explicit in 5:4-11, where the exhortation to alertness and self-control in light of the Lord's imminent coming expresses this perspective in a different way.

2:19 For what is our hope, our joy, or the crown in which we will glory

Paul's earlier description of his labors for the Thessalonians and of his desire to see them again now receives their full explanation. Because of his call as an apostle (2:4), the focus of Paul's ministry is to present to the Lord a people who belong to him through the gospel. From this outlook Paul can use a series of terms which focus on the future to describe the Thessalonian converts. "Hope" (cf. 1:3 and the comments there) has this focus unambiguously: part of Paul's confident expectation is that through him God will in part fulfill his eternal purpose to reconcile to himself a people from all nations (cf. Eph 1:1-14; 3:2-13; Phil 2:16). The other two terms, "joy" (cf. Phil 4:1) and "crown," take on this same eschatological perspective as they appear in this context, especially because of the specific reference to the Lord's return at the end of the sentence. Paul's converts are his joy not simply because of their relationship in the present but more particularly because their reconciliation to God will mean rejoicing at the end of the age. Likewise, they are Paul's crown - stevfano" ( stephanos ) here referring to the crown given to signify victory, honor or high office - because when the Lord returns they will represent the triumphant fulfillment of both Paul's divine commission and the larger purpose of God. In these Paul says he will "glory"; literally these are things "of boasting" (kauvchsi", kauchçsis), a term which Paul uses often, always with the acknowledgement that proper boasting, whether in this age or in the age to come, is not in oneself but in what Christ has done for and through the person (cf. Rom 3:21-27; 5:11; 1 Cor 1:31; 2 Cor 1:14; 7:4, 14; 8:24; 9:2).

in the presence of our Lord Jesus when he comes?

The occasion of that reward is the Lord's "presence," the Greek parousiva ( parousia ), a term which occurs six times in the Thessalonian epistles referring to Christ's return (1 Thess 2:19; 3:13; 4:15; 5:23; 2Thess 2 Thess 2:1, 8; cf. v. 9), but only once with that reference elsewhere in Paul's letters (1 Cor 15:23; cf. Matt 24:3, 27, 37, 39; Jas 5:7, 8; 2 Pet 1:16; 3:4; 1 John 2:28). The primary meaning of the term is "presence" as translated in the NIV. But the use of the term in the New Testament to refer to Christ's second coming probably is related both to its use for official visits by the emperor or other high government officials and to its use for the manifestation of God to Israel at key points in biblical history. It is therefore a fitting term to use when the giving of final rewards and punishments is emphasized in the discussion, as it is here. Furthermore, as Wanamaker notes, the idea that the Lord's "presence" would specifically mean reward for Christian believers and punishment for those who oppress them, would be a source of strength and encouragement for a small band of believers whose opponents seemed to have the upper hand.

Is it not you? 2:20 Indeed, you are our glory and joy.

Paul emphatically states that the Thessalonian Christians are all these things, interrupting what began as a simple question with one which anticipates a positive answer: the Greek clause translated, "Is it not you?" actually comes in the middle of the sentence which precedes it in the NIV, and "you" is emphasized with the adverbial kaiv ( kai ) which precedes it. The statement of v. 20 then serves as yet another emphatic statement to this effect. Paul here answers the question of v. 19, the answer to which is already obvious, using an emphatic personal pronoun, uJmei'" ( humeis ) and again using terms of triumph and reward.

The statement as a whole explains Paul's desire to be reunited with the Thessalonians. Because they represent the fulfillment of his divine commission for eternity, Paul longs to be with them, not only to strengthen them so that the remain faithful (3:2-5) but also because he yearns even now to be with those with whom he shares this eternal relationship. By implication he also exhorts them to remain faithful so that they will indeed prove to be all that he has described (cf. 3:5, 9-10, 13). Again Paul rounds out a section of his discussion by mentioning the Lord's coming, anticipating his focus on the collected and reunited people of God in 4:13-18.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 2:10

Ye are witnesses, and God also, how holily [toward God] and righteously [toward man] and unblamably [either toward God or man] we behaved ourselves toward you that believe [Paul here claims not perfection, but consistency of life]:

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.

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 2 (Chapter Introduction)

Overview

1Th 2:1, In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it; 1Th 2:18, A reason is rendered both why Paul was so long absent from them, and also why he was so desirous to see them.

Poole: 1 Thessalonians 2 (Chapter Introduction)

THESSALONIANS CHAPTER 2

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 2 (Chapter Introduction)

(1Th 2:1-12) The apostle reminds the Thessalonians of his preaching and behaviour.

(1Th 2:13-16) And of their receiving the gospel as the word of God.

(1Th 2:17-20) His joy on their account.

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 2 (Chapter Introduction)

In this chapter the apostle puts the Thessalonians in mind of the manner of his preaching among them (1Th 2:1-6). Then of the manner of his conversation among them (1Th 2:7-12). Afterwards of the success of his ministry, with the effects both on himself and on them (1Th 2:13-16), and then apologizes for his absence (1Th 2:17-20).

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 2 (Chapter Introduction)

Paul On His Defense (1Th_2:1-12)

The Sins Of The Jews (1Th_2:13-16)

Our Glory And Our Joy (1Th_2:17-20)

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

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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.

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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 2 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 2

The apostle in this chapter gives a further account of his ministry among the Thessalonians, of the nature, manner, and success of it, and of his regard to them, and conduct and conversation when with them; and commends their readiness in receiving the Gospel, and excuses his present absence from them. He appeals to them themselves for the truth of it, that his entrance to them, or preaching among them, was not in vain and without success, 1Th 2:1 that it was with all boldness and intrepidity of mind, notwithstanding what he had suffered before for it, 1Th 2:2 and with all integrity and faithfulness to the trust reposed in him by the Lord, without deceit and guile, or seeking to please men, but God the searcher of hearts, who had committed this trust unto him, 1Th 2:3 and that neither then, nor at any other time, he had used flattery, or showed covetousness; which he calls God to witness, 1Th 2:5 nor of them or others sought glory and honour, even that which was due unto him by virtue of his office, 1Th 2:6 but had showed all gentleness, humanity, and, affection; which he illustrates by the simile of a nurse cherishing her children 1Th 2:7 and by the willingness he showed not only to preach the Gospel to them, but to lay down his life for them, had it been necessary; so great was his affection for them, 1Th 2:8 and, as a proof of this, he puts them in mind of his labours, both in preaching the word, and in working with his own hands; because he would not be burdensome and chargeable to them, 1Th 2:9 and as for his conversation among them, he appeals both to God and them, how holy, just, and unblemished it was, 1Th 2:10 and reminds them of his tenderness, diligence, and faithfulness, in exhorting, comforting, and charging them, particularly to walk worthy of God; since he had called them to his kingdom and glory, 1Th 2:11 and then he expresses his thankfulness to God for their reception of the worth of the Gospel; not as an human invention, but as of God, which wrought effectually in them, 1Th 2:13 the evidence of which were partly their imitation of the churches of Christ in Judea, in doctrine and practice; and partly their suffering the same things they did, of the Jews, 1Th 2:14 who are described by their ill usage of, and cruelty to, Christ, their own prophets, and his apostles, by their not pleasing God, and by their opposition to men; an instance of which is given in prohibiting the apostles to preach to the Gentiles, whose end in so doing with respect to the Gentiles, was that they might not be saved; but God's end in suffering them so to do, was with respect to them that they might fill up their iniquity, and so entire wrath and ruin come upon them, as had been foretold, 1Th 2:15 and then the apostle concludes the chapter, by expressing his affectionate concern in parting with them, which was not in heart but in body; by declaring his earnest desire and endeavour to see them again; and by observing to them the reason he had not and could not come unto them, because Satan hindered him, 1Th 2:17 the cause of his being so desirous to see them, was their being his hope, joy, glory, and crown of rejoicing, both now and hereafter, 1Th 2:19.

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.

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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