Text -- 1 Thessalonians 3:11-13 (NET)

3:11 Now may God our Father himself and our Lord Jesus direct our way to you. 3:12 And may the Lord cause you to increase and abound in love for one another and for all, just as we do for you, 3:13 so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 3:11

Our God and Father himself ( autos ho theos kai patēr hēmōn ).

Note one article with both substantives for one person.

Robertson: 1Th 3:11

And our Lord Jesus ( kai ho Kurios hēmōn Iēsous ).

Separate article here with Iēsous . In Tit 2:13; 2Pe 1:1 only one article (not two) treating "our God and Saviour Jesus Christ"as one just like "our Lord and Saviour Jesus Christ"in 2Pe 1:11; 2Pe 2:20; 2Pe 3:18.

Robertson: 1Th 3:11

Direct our way ( kateuthunai tēn hodon hēmōn ).

First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of kateuthunō , old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1Th 3:11, 1Th 3:12; 1Th 5:23; 2Th 2:17; 2Th 3:5, 2Th 3:16; Rom 15:5, Rom 15:13.

Robertson: 1Th 3:12

The Lord ( ho Kurios ).

The Lord Jesus. Paul prays to Christ.

Robertson: 1Th 3:12

Make you to increase ( humas pleonasai ).

First aorist active optative (wish for future) of pleonazō , late verb from pleon (more), to superabound.

Robertson: 1Th 3:12

And abound ( perisseusai ).

First aorist active optative (wish for future) of perisseuō from perissos , old verb, to be over (common in N.T.). It is hard to see much difference between the two verbs.

Robertson: 1Th 3:13

To the end he may stablish ( eis to stērixai ).

Another example of eis and the articular infinitive of purpose. Same idiom in 1Th 3:2. From stērizō , from stērigx , a support.

Robertson: 1Th 3:13

Unblameable ( amemptous ).

Old compound adjective (a privative and verbal of memphomai , to blame). Rare in N.T. Predicate position here. Second coming of Christ again.

Vincent: 1Th 3:11

Direct ( κατεύθυναι )

Lit. make straight . Only in Paul and Luke. See on Luk 1:79, and comp. 2Th 3:5. Frequent in lxx.

Vincent: 1Th 3:13

With all his saints ( μετὰ πάντων τῶν ἁγίων αὐτοῦ )

Saints is often explained as angels ; but the meaning is the holy and glorified people of God . Οἱ ἅγιοι is uniformly used of these in N.T. and never of angels unless joined with ἄγγελοι. See Luk 9:26; Mar 8:38; Act 10:22. It is doubtful if οἱ ἅγιοι is used of angels in lxx. Zec 14:5, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. Ἅγιοι ἄγγελοι appears Tob. 11:14; 12:15; Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See 1Th 4:13. This does not exclude the attendance of angels on the Lord's coming (see Mar 8:38; Luk 9:26), but when Paul speaks of such attendance, as 2Th 1:7, he says, with the angels (ἀγγέλων ) of his power .

Wesley: 1Th 3:11

This prayer is addressed to Christ, as well as to the Father.

Wesley: 1Th 3:13

Both angels and men.

JFB: 1Th 3:11

Translate, "May God Himself, even our Father (there being but one article in the Greek, requires this translation, 'He who is at once God and our Father'), direct," &c. The "Himself" stands in contrast with "we" (1Th 2:18); we desired to come but could not through Satan's hindrance; but if God Himself direct our way (as we pray), none can hinder Him (2Th 2:16-17). It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in 2Th 2:16-17, the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer (1Th 5:23; 2Th 1:11; 2Th 2:16; 2Th 3:5, 2Th 3:16) [BENGEL]. Paul does not think the prosperous issue of a journey an unfit subject for prayer (Rom 1:10; Rom 15:32) [EDMUNDS]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.

JFB: 1Th 3:12

The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,' 1Th 3:10) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare 1Th 3:13), as in 2Th 3:5. So the Holy Ghost is called "the Lord" (2Co 3:17). "Love" is the fruit of the Spirit (Gal 5:22), and His office is "to stablish in holiness" (1Th 3:13; 1Pe 1:2).

JFB: 1Th 3:13

Which are naturally the spring and seat of unholiness.

JFB: 1Th 3:13

Rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.

JFB: 1Th 3:13

Greek, "presence," or "arrival."

JFB: 1Th 3:13

Including both the holy angels and the holy elect of men (1Th 4:14; Dan 7:10; Zec 14:5; Mat 25:31; 2Th 1:7). The saints are "His" (Act 9:13). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare Rev 14:5. This verse (compare 1Th 3:12) shows that "love" is the spring of true "holiness" (Mat 5:44-48; Rom 13:10; Col 3:14). God is He who really "stablishes"; Timothy and other ministers are but instruments (1Th 3:2) in "stablishing."

Clarke: 1Th 3:11

Now God himself and our Father - That is: God who is our Father, who has adopted us into the heavenly family, and called us his sons and daughters

Clarke: 1Th 3:11

Direct our way - As he was employed in God’ s work he dared not consult his own inclinations, he looked for continual directions from God, where, when, and how to do his Master’ s work.

Clarke: 1Th 3:12

Make you to increase and abound in love - They had already love to each other, so as to unite them in one Christian body; and he prays that they may have an increase and an abundance of it; that they might feel the same love to each other which he felt for them all.

Clarke: 1Th 3:13

To the end he may establish your hearts - Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love

Clarke: 1Th 3:13

At the coming of our Lord - God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee.

Calvin: 1Th 3:11

11.Now God himself. He now prays that the Lord, having removed Satan’s obstructions, may open a door for himself, and be, as it were, the leader and director of his way to the Thessalonians. By this he intimates, that we cannot move a step with success, ⁵⁶² otherwise than under God’s guidance, but that when he holds out his hand, it is to no purpose that Satan employs every effort to change the direction of our course. We must take notice that he assigns the same office to God and to Christ, as, unquestionably, the Father confers no blessing upon us except through Christ’s hand. When, however, he thus speaks of both in the same terms, he teaches that Christ has divinity and power in common with the Father.

Calvin: 1Th 3:12

12.And the Lord fill you. Here we have another prayer — that in the mean time, while his way is obstructed, the Lord, during his absence, may confirm the Thessalonians in holiness, and fill them with love. And from this again we learn in what the perfection of the Christian life consists — in love and pure holiness of heart, flowing from faith. He recommends love mutually cherished towards each other, and afterwards towards all, for as it is befitting that a commencement should be made with those that are of the household of faith, (Gal 6:10) so our love ought to go forth to the whole human race. Farther, as the nearer connection must be cherished, ⁵⁶³ so we must not overlook those who are farther removed from us, so as to prevent them from holding their proper place.

He would have the Thessalonians abound in love and be filled with it, because in so far as we make progress in acquaintance with God, the love of the brethren must at the same time increase in us, until it take possession of our whole heart, the corrupt love of self being extirpated. He prays that the love of the Thessalonians may be perfected by God, intimating that its increase, no less than its commencement, was from God alone. Hence it is evident how preposterous a part those act who measure our strength by the precepts of the Divine law. The end of the law is love, says Paul, (1Ti 1:5) yet he himself declares that it is a work of God. When, therefore, God marks out our life, ⁵⁶⁴ he does not look to what we can do, but requires from us what is above our strength, that we may learn to ask from him power to accomplish it. When he says — as we also towards you, he stimulates them by his own example.

Calvin: 1Th 3:13

13.That he may confirm your hearts. He employs the term hearts here to mean conscience, or the innermost part of the soul; for he means that a man is acceptable to God only when he brings holiness of heart; that is, not merely external, but also internal. But it is asked, whether by means of holiness we stand at God’s judgment-seat, for if so, to what purpose is remission of sins? Yet Paul’s words seem to imply this — that their consciences might be irreproveable in holiness. I answer, that Paul does not exclude remission of sins, through which it comes that our holiness, which is otherwise mixed up with many pollutions, bears God’s eye, for faith, by which God is pacified towards us, so as to pardon our faults, ⁵⁶⁵ precedes everything else, as the foundation comes before the building. Paul, however, does not teach us what or how great the holiness of believers may be, but desires that it may be increased, until it attain its perfection. On this account he says — at the coming of our Lord, meaning that the completion of those things, which the Lord now begins in us, is delayed till that time.

With all his saints. This clause may be explained in two ways, either as meaning that the Thessalonians, with all saints, may have pure hearts at Christ’s coming, or that Christ will come with all his saints. While I adopt this second meaning, in so far as concerns the construction of the words, I have at the same time no doubt that Paul employed the term saints for the purpose of admonishing us that we are called by Christ for this end—that we may be gathered with all his saints. For this consideration ought to whet our desire for holiness.

Defender: 1Th 3:12

"Increase and abound" could read, "increase in order to abound.""

Defender: 1Th 3:13

When the Lord Jesus Christ returns, He will bring with Him all His holy ones, both angels (2Th 1:7) and redeemed men (1Th 4:14)."

TSK: 1Th 3:11

God : 1Th 3:13; Isa 63:16; Jer 31:9; Mal 1:6; Mat 6:4, Mat 6:6, Mat 6:8, Mat 6:9, Mat 6:14, Mat 6:18, Mat 6:26, Mat 6:32; Luk 12:30,Luk 12:32; Joh 20:17; 2Co 6:18; Col 1:2; 1Jo 3:1

and our Lord : Rom 1:3; 2Th 2:16

direct : or, guide

our way : Ezr 8:21-23; Pro 3:5, Pro 3:6; Mar 1:3

TSK: 1Th 3:12

the Lord : 1Th 4:10; Psa 115:4; Luk 17:5; 2Co 9:10; Jam 1:17; 2Pe 3:18

abound : 1Th 4:9, 1Th 4:10; Phi 1:9; 2Th 1:3

love : 1Th 5:15; Mat 7:12, Mat 22:39; Rom 13:8; 1Co 13:1-13; Gal 5:6, Gal 5:13, Gal 5:14, Gal 5:22; 2Pe 1:7; 1Jo 3:11-19, 1Jo 4:7-16

even : 1Th 2:8

TSK: 1Th 3:13

he may : 1Th 5:23; Rom 14:4, Rom 16:25; 1Co 1:8; Phi 1:10; 2Th 2:16, 2Th 2:17; 1Pe 5:10; 1Jo 3:20,1Jo 3:21

unblameable : Eph 5:27; Col 1:22; 1Jo 3:20,1Jo 3:21; Jud 1:24

before : 1Th 3:11

at the : 1Th 2:19, 1Th 4:15, 1Th 5:23; 1Co 1:7, 1Co 15:23; 2Th 2:1

with : Deu 33:2; Zec 14:5; 2Th 1:10; Jud 1:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 3:11

Now God himself - This is evidently a prayer. He earnestly sought of God that he might be permitted to visit them, and that he would so prepare the way that he might do it.

And our Father - Even our Father. The reference is particularly to the "Father,"the First Person of the Trinity. It does not refer to the divine nature in general, or to God as such, but to God as the Father of the Lord Jesus. It is a distinct prayer offered to him that he would direct his way to them. It is right therefore to offer prayer to God as the First Person of the Trinity.

And our Lord Jesus Christ - This also is a prayer, as much as the former was, for it can be understood in no other way. What can be its meaning, unless the apostle believed that the Lord Jesus had power to direct his way to them, and that it was proper for him to express this wish to him; that is, to pray to him? If this be so, then it is right to pray to the Lord Jesus, or to worship him; see the Joh 20:28 note; Act 1:24 note. Would Paul have prayed to an angel to direct his way to the church at Thessalonica?

Direct our way unto you - Margin, "guide."The Greek word - κατευθύνω kateuthunō - means, to guide straight toward or upon anything. It is rendered "guide,"in Luk 1:79, and "direct"here and in 2Th 3:5. It does not elsewhere occur in the New Testament. The idea is that or conducting one straight to a place, and not by a round-about course. Here the petition is, that God would remove all obstacles so that he could come directly to them.

Barnes: 1Th 3:12

And the Lord make you to increase and abound in love - compare notes, 2Co 9:8. The word "Lord"here probably refers to the Lord Jesus, as this is the name by which he is commonly designated in the New Testament; see the notes on Act 1:24. If this be so, then this is a petition to the Lord Jesus as the fountain of all grace and goodness.

Barnes: 1Th 3:13

To the end he may stablish your hearts - That is, "may the Lord cause you to increase in love 1Th 3:12, in order that you may be established, and be without blame in the day of judgment."The idea is, that if charity were diffused through their hearts, they would abound in every virtue, and would be at length found blameless.

Unblameable - See the 1Th 1:10 note; Phi 2:15; Phi 3:6 notes; Heb 8:7 note; compare Luk 1:6; 1Th 5:23. The meaning is, so that there could be no "charge"or "accusation"against them.

In holiness - Not in outward conduct merely, or the observance of rites and forms of religion, but in purity of heart.

At the coming of our Lord Jesus Christ - To judge the world; notes, 1Th 1:10. As we are to appear before him, we should so live that our Judge will find nothing in us to be blamed.

With all his saints - With all his "holy ones"- τῶν ἁγίων tōn hagiōn . The word includes his "angels,"who will come with him Mat 25:31, and all the redeemed, who will then surround him. The idea is, that before that holy assemblage it is desirable that we should be prepared to appear blameless. We should be fitted to be welcomed to the "goodly fellowship"of the angels, and to be regarded as worthy to be numbered with the redeemed who"have washed their robes and have made them pure in the blood of the Lamb."When we come to appear amidst that vast assemblage of holy beings, the honors of the world will appear to be small things; the wealth of the earth will appear worthless, and all the pleasures of this life beneath our notice. Happy will they be who are prepared for the solemnities of that day, and who shall have led such a life of holy love - of pure devotion to the Redeemer - of deadness to the world - and of zeal in the cause of pure religion of universal justice, fidelity, honesty, and truth, as to be without reproach, and to meet with the approbation of their Lord.

Poole: 1Th 3:11

Here his prayer is expressed. The person to whom he prays is God himself, personally considered as God the Father, and relatively, when he styles him our Father: so ought believers to address themselves to God, not absolutely, but as to their Father. So Christ taught his disciples to pray: Our Father; and so the Spirit of adoption doth prompt the saints to pray: we come to God with greater freedom and confidence when we can come to him as a Father. And he prays also to Christ, whom he styles our Lord Jesus Christ Whence we may have an argument that Christ is God, else he could not be the object of Divine worship: not that we are to present our prayers distinctly to the Son without considering his union with the Father, nor to the Father distinctly from the Son, but to the Father in and by the Lord Jesus Christ; for so only we can consider him as our Father in prayer. And he speaks of Christ also in his relation to his people: our Lord Jesus Christ. And the thing he prays for is, that God would direct his way unto them; that the hinderances of Satan, whatsoever they were, might be removed, and the providence of God open him a way to come to them: the word direct signifies in the Greek to make straight, and, 2Th 3:5 , is applied to the heart: The Lord direct your hearts, & c., which is setting the heart straight towards God; answering to the Hebrew word Jashar, which signifies to be upright, and is often used in the Old Testament. The French read it, address our way. And hence we learn our duty by the apostle’ s practice to pray to have our way in all cases directed by God.

Poole: 1Th 3:12

Increase and abound these two words denote an increasing and overflowing abundance. This is another thing he prays for; the former respected himself, this respected them. He desired to come to them to perfect that which was lacking in their faith, and he prays now for the abounding and increase of their love; not only to love one another, but to increase and abound in it; to increase the habits and abound in the fruits of love. They were under sore persecutions, and their love to one another was more necessary at such a time. And not only to one another, but to extend their love towards all men Either all men in general; for love is a general duty we owe to all men: Owe no man any thing but to love one another, Rom 13:8 ; and therefore all our duty to men is comprehended under it. And the apostle requires this love to be added to brotherly kindness, 2Pe 1:7 ; yea, love is required to enemies, Mat 5:44 , though not as enemies, yet as men. Or more particularly, believers; as sometimes all men is taken under that restriction, Tit 2:11 .

Even as we do toward you: and he setteth before them his own love to them, both as a pattern and motive hereunto. Though the love of Christ is especially to be looked at, and is proposed often by the apostle Paul as the great argument of love to men, yet he mentions his own love to them here to show the constancy of his affection to them though absent from them, and to show that he persuaded no duty to them but what he practised himself.

Poole: 1Th 3:13

These words some refer only to the verse immediately preceding: by increasing and abounding in love, their hearts would be established unblamable in holiness Which is true, for that holiness is justly to be suspected, at least is to be blamed, which is without love to men. And love itself is a great part of holiness; and who will blame holiness when it shines forth in love? Yea, it will be unblamable before God and men. And when God doth cause a people to increase in love, he doth hereby establish them in holiness that is unblamable; where love is wanting the heart is not established. The hypocrite will fall off in an hour of temptation, because he wants love; and though he may for a while make a fair show before men, yet he is not unblamable before God, who searcheth the heart: neither will he be found so at the appearance of Jesus Christ; which the apostle prays for here with respect to these Thessalonians, that they might be established in holiness until the coming of Christ or that they might be found unblameable in holiness at his coming. Whereby the apostle signifies there is yet another coming of Christ, when there will a strict trial pass upon men, and therefore the saints should labour to be then found unblamable, or without spot and blemish, as 2Pe 3:14 .

At the coming of our Lord Jesus Christ with all his saints whereof he gives a particular account in the next chapter. Others carry this verse as referring also to 1Th 3:10 , where he desired to see their face to perfect their faith, that both by their faith and love they might be established unblamable in holiness.

Haydock: 1Th 3:12

And may the Lord multiply you. That is, increase the number of Christians among you. (Witham)

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Gill: 1Th 3:11

Now God himself, and our Father,.... The Oriental versions leave out the copulative "and", and read, "God himself, our Father" the first person in the Trinity, who is God himself, truly and properly so; and who is a God that hears prayer; and who is omnipotent, and able to do more than the saints can ask or think; and omniscient, and knows their persons and cases, and what is proper for them, and how and when to help and supply them; and he is also the God of all grace, the author and giver of it, and who is able to make it abound, and increase it, and so a very proper object of prayer: and who is likewise the Father of Christ, and of all the saints, not only by creation, in which sense he is the Father of all men, but by adopting grace; and which is mentioned to encourage freedom and boldness in prayer, which children may use with a father, and to raise an expectation of succeeding and receiving an answer; for if earthly parents hear their children, and give good things to them, how much more will not our heavenly Father give his Holy Spirit, and all other good gifts, unto his children? And this shows that the apostle prayed to God in the manner Christ directed, Mat 6:9

and our Lord Jesus Christ: who is equally the object of prayer with God his Father and ours; who is sometimes distinctly prayed unto, as in Act 7:59 and often in conjunction with his Father, as in all those places in the epistles, where grace and peace are wished for from them both; see Rom 1:7, and sometimes he is set before the Father, as in 2Th 2:16 to show the entire equality between them, and that he is equally addressed as he, being truly and properly God, who knows all things, and is the Almighty, and whose grace is sufficient for us, and therefore rightly applied unto, as here: the petition put up to them both is, that they would

direct our way unto you: a journey is not to be taken without the will of God, without seeking to know it, without submission to it, and dependence on it; nor is there any prosperous one, but by it; see Jam 4:13. Men may devise their own ways, but God directs their goings; especially a good man's steps are ordered by the Lord, and particularly ministers; who, as they are often directed to subjects and matter, in a very providential way, so to places, and are ordered both where and when to go; see Act 16:6. The apostle was aware, that there were obstacles in his way of coming to Thessalonica, for he had attempted it once and again, but Satan, and his emissaries, hindered; and therefore he desires that God and Christ would remove them out of the way, and make his way straight and plain, as the word signifies, that he might once more see their faces.

Gill: 1Th 3:12

And the Lord make you to increase,.... That is, the Lord the Spirit; so that the object of prayer, addressed by the apostle, is Father, Son, and Spirit, as in Rev 1:4. The Alexandrian copy reads "God". The Spirit is God, equally with the Father and the Son, and so a fit object of prayer with them, which otherwise he would not be. The request is, that he would cause these saints to increase in number, as the first churches greatly did: and in the gifts of the Spirit, which he divides to men severally as he will; and in his graces, as in faith, in hope, in holiness, in humility, in knowledge, in spiritual joy and strength, an increase in all which is from him:

and abound in love one towards another; for though they were taught of God to love one another, and did do so, and the apostle had had good tidings of their love; yet it was not perfect, there was room for a further exercise of it, by serving each other by it, in things spiritual and temporal; and he had his request, for it did abound in everyone of them towards each other, 2Th 1:3

and towards all men; the men of the world, who were without, were not members of the church, nor professors of the Christian religion, but enemies to that, and to Christ, and to them; and yet they were to love them as men, and pray for them, and do them all the good that lay in their power:

even as we do towards you; for the love of the apostle, and those with him, abounded more and more towards these saints, and was so far from being weakened, that it was increased by their absence from them; and they were more abundantly desirous of seeing them, and were even quite impatient until they sent to them, and heard of them.

Gill: 1Th 3:13

To the end he may stablish your hearts,.... Which are very unstable and inconstant in their frames, and in the exercise of grace, and have need to be established in the love of God, against the fears of men, the frowns of the world, the temptations of Satan, and in, and with the doctrines of grace; See Gill on 1Th 3:2,

unblamable in holiness before God, even our Father. There is no holiness in men naturally; what is in them without the grace of God is only a show; true holiness is from the Spirit of God; and this is a stable thing in itself, and can never be removed or taken away; but the acts of it, through the prevalence of corruption, the force of Satan's temptations, and the snares of the world, are fickle and inconstant; and the saints need to be established in the discharge of duty, as well as in the exercise of grace: and whereas the apostle prays, that they might be "unblamable in holiness", the Alexandrian copy reads, "in righteousness" so one of Stephens's; it must be observed, that no man is perfectly holy in this life; no man is without sin in himself, or lives without the commission of it; holiness in the best is imperfect; no man, as yet, is in himself sanctified wholly; there is no unblamable holiness but in Christ; and in him the saints are without spot and blemish, who is their sanctification and their righteousness; but in themselves they are full of spots and stains; yet through the grace of God their hearts may be so established with principles of holiness, and they may be so assisted in the acts of it daily, as to give no just cause of blame to men, and so to behave as to approve themselves "before God", who sees the heart, and knows from what principles all actions flow: and this the apostle desires may be at the coming of our Lord Jesus; or unto the coming of him, as in 1Th 5:23 Either at death, when he comes into his garden, and gathers his lilies, and takes his to himself to be for ever with him; or at the day of judgment, when he comes to judge the quick and dead; and which coming of his is certain, and will be quickly and suddenly, and with great glory and power: and, as it is here added,

with all his saints; meaning either his holy angels, or rather the souls of his people, whom he will bring with him, and will raise their dead bodies, and reunite them to their souls, when they shall be for ever with him; and then shall they be unblamable in holiness, both in soul and body, and shall be presented by him, first to himself, and then to his Father, faultless, and without spot, or wrinkle, or any such thing. The Vulgate Latin, Arabic, and Ethiopic versions add, "Amen"; and so does Beza's ancient copy, and the Alexandrian manuscript.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Th 3:13

¹ tc ‡ Important and early witnesses (א* A D* 81 629 lat) have ἀμήν (amhn, “amen”) at the end of this benediction, while the majority of mss, including several excellent witnesses (א² B D² F G Ψ 0278 1739 1881 Ï it sy sa), lack the particle. A decision is difficult, but in light of Paul’s habit of adding the ἀμήν to his notes of praise, even in the middle of his letters (cf. Rom 9:5; 11:36; 15:33; Gal 1:5), one might expect scribes to emulate this practice. Although a decision is difficult, it is probably best to follow the shorter reading. NA²⁷ has the particle in brackets, indicating some doubts as to its authenticity.

Geneva Bible: 1Th 3:12

^{( 3 )} And the Lord make you to increase and abound in love one toward another, and toward all [men], even as we [do] toward you:

^{( 3 )} Another part of the epistle, in which he speaks of the duties of a Christian life. And he shows that the perfection of a Christian life consists in two things, that is, in charity toward all men, and inward purity of the heart. And the accomplishment of these things is nonetheless deferred to the next coming of Christ, who will then perfect his work by the same grace with which he began it in us.

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 3:1-13

1 Saint Paul testifies his great love to the Thessalonians, partly by sending Timothy unto them to strengthen and comfort them; partly by rejoicing in their well-doing;

10 and partly by praying for them, and desiring a safe coming unto them.

MHCC: 1Th 3:11-13

Prayer is religious worship, and all religious worship is due unto God only. Prayer is to be offered to God as our Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour. Let us acknowledge God in all our ways, and he will direct our paths. Mutual love is required of all Christians. And love is of God, and is fulfilling the gospel as well as the law. We need the Spirit's influences in order to our growth in grace; and the way to obtain them, is prayer. Holiness is required of all who would go to heaven; and we must act so that we do not contradict the profession we make of holiness. The Lord Jesus will certainly come in his glory; his saints will come with him. Then the excellence as well as the necessity of holiness will appear; and without this no hearts shall be established at that day, nor shall any avoid condemnation.

Matthew Henry: 1Th 3:11-13

In these words we have the earnest prayer of the apostle. He desired to be instrumental in the further benefit of the Thessalonians; and the only way to be so while at a distance was by prayer for them, together with his writing or sending to them. He desired that their faith might be perfected, which he could not be the proper cause or author of; for he pretended not to dominion over their faith, nor to have the donation of it, and he therefore concludes with prayer for them. Observe,

I. Whom he prays to, namely, God and Christ. Prayer is a part of religious worship, and all religious worship is due unto God only. Prayer is here made to God, even the Father and our Father; and also to Christ, even our Lord Jesus Christ. Therefore Jesus Christ our Lord is God, even as God our Father is God. Prayer is to be offered to God as our Father. So Christ taught his disciples to pray; and so the Spirit of adoption prompts them to pray, to cry, Abba Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour.

II. What he prays for, with respect to himself and his fellow-labourers, and on behalf of the Thessalonians.

1. He prays that himself and fellow-labourers might have a prosperous journey to them by the will of God, that their way might be directed to them, 1Th 3:11. The taking of a journey to this or that place, one would think, is a thing depending so much on a man's own will, and lies so much in his own power, that Paul needed not by prayer to go to God about it. But the apostle knew that in God we live, and move, and have our being, that we depend upon God in all our motions and actions, as well as for the continuance of life and being, that divine Providence orders all our affairs and that it is owing thereto if we prosper therein, that God our Father directs and orders his children whither they shall go and what they shall do, that our Lord Jesus Christ in a particular manner directs the motions of his faithful ministers, those stars which he holds in his right hand. Let us acknowledge God in all our ways, and he will direct our paths.

2. He prays for the prosperity of the Thessalonians. Whether he should have an opportunity of coming to them or not, yet he earnestly prayed for the prosperity of their souls. And there are two things he desired for them, which we should desire for ourselves and friends: - (1.) That they might increase and abound in love (1Th 3:12), in love to one another and in love to all men. Note, Mutual love is required of all Christians, and not only that they love one another, but that they also have a charitable disposition of mind and due concern for the welfare of all men. Love is of God, and is the fulfilling of the gospel as well as of the law. Timothy brought good tidings of their faith, yet something was lacking therein; and of their charity, yet the apostle prays that this might increase and abound. Note, We have reason to desire to grow in every grace, and have need of the Spirit's influence in order to growth in grace; and the way to obtain this is by prayer. We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also. And to our prayer we must add endeavour. To excite this in the Thessalonians the apostle again mentions his love, his abounding love, towards them. The more we are beloved, the more affectionate we should be. (2.) That they might be established unblamable in holiness, 1Th 3:13. This spiritual benefit is mentioned as an effect of increasing and abounding love: To the end that he (the Lord) may establish your hearts. Note, The more we grow and abound in grace, and particularly in the grace of love, the more we are established and confirmed in it. Note also, Holiness is required of all those who would go to heaven, and therein we must be unblamable; that is, we must act in every thing so that we may not in the least contradict the profession we make of holiness. Our desire should be to have our hearts established in holiness before God, and be preserved safe, to the coming of the Lord Jesus Christ; and that we may be unblamable before God, even the Father, now, and be presented blameless before the throne of his glory, when the Lord Jesus shall come with all his saints. Note, [1.] The Lord Jesus will certainly come, and come in his glory. [2.] When he comes, his saints will come with him: They shall appear with him in glory. [3.] Then the excellency as well as the necessity of holiness will appear, because without this no hearts shall be established at that day, nor shall any one be unblamable, or avoid everlasting condemnation.

Barclay: 1Th 3:11-13

It is in a simple passage like this that the instinctive turn of Paul's mind is best seen. For him everything was of God.

(i) He prays to God to open a way for him whereby he may come to Thessalonica. It was to God that he turned for guidance in the ordinary day to day problems of life. One of the great mistakes of life is to turn to God only in the overpowering emergencies and the shattering crises.

I remember once talking to three young men who had just completed a yachting expedition up the west coast of Scotland. One said to me, "You know, when we are at home we hardly ever listen to the weather forecasts, but when we were on that yacht we listened to them with all our ears." It is quite possible to do without the weather forecasts when life is comfortably safe; it is essential to listen when life might depend on them.

We are apt to try to do the same with God. In ordinary things we disregard him, thinking that we can manage well enough by ourselves; in the emergency we clutch at him, knowing that we cannot get through without him. It was not so with Paul. Even in an ordinary routine thing like a journey from Athens to Thessalonica it was to God that he looked for guidance. We use him to try to achieve a God-rescued life; Paul companied with him to achieve a God-directed life.

(ii) He prays to God that he will enable the Thessalonians to fulfil the law of love in their daily lives. We often wonder why the Christian life is so difficult, especially in the ordinary everyday relationships. The answer may very well be that we are trying to live it by ourselves. The man who goes out in the morning without prayer is, in effect, saying, "I can quite well tackle today on my own." The man who lays himself to rest without speaking to God, is, in effect, saying, "I can bear on my own whatever consequences today has brought." John Buchan once described an atheist as "a man who has no invisible means of support." It may well be that our failure to live the Christian life well is due to our trying to live it without the help of God--which is an impossible assignment.

(iii) Paul prays to God for the ultimate safety. At this time his mind was full of thoughts of the Second Coming of Christ when men would stand before the judgment seat of God. It was his prayer that God would so preserve his people in righteousness that on that day they would not be ashamed. The only way to prepare to meet God is to live daily with him. The shock of that day will be not for those who have so lived that they have become God's friends but for those who meet him as a terrible stranger.

Constable: 1Th 3:6-13

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

Paul rejoiced when he heard that the Thessalonians were withstanding persecution. He shared his reaction to this news with them to encourage them to persevere as their afflictions continued.

Constable: 1Th 3:11-13

Paul's prayer 3:11-13

This prayer illustrates Paul's genuine concern for the Thessalonians, and it bridges the narrative material in chapters 1-3 and the parenetic material in chapters 4-5.⁶³

3:11 Paul summarized the content of his prayer in the form of a wish to conclude this section of the epistle (1:2-3:13). He asked God his Father and Jesus his Lord to clear the way so he and his fellow missionaries could return to Thessalonica. He addressed two members of the godhead in prayer. He regarded both of these as God as is clear from his use of a singular verb ("direct") with a plural subject. "Himself" emphasizes Paul's dependence on God to grant his request.

3:12-13 He also prayed that the Lord, not man, would cause the believers' love to increase and overflow even more among themselves and toward all people. Paul's love for them did so. He prayed for this so God would strengthen them spiritually to be free from any reasonable charge whenever Christ might return.⁶⁴ Again, Paul anticipated the judgment seat of Christ (cf. 2:19; 5:23).

As mentioned earlier (cf. 2:19), "coming" (Gr. parousia) is a term that Paul used to describe a person's extended visit (cf. 1 Cor. 16:17; 2 Cor. 10:10; Phil. 2:12) as well as his or her arrival for that visit. Consequently, it may refer to the Rapture, the actual arrival of Christ for Christians, or what will follow that arrival. The context determines whether a "coming" or what will follow it is in view.⁶⁵ Here Paul's concern was that the Thessalonians would be ready to give a good account of themselves to the Lord, not just that they would be ready for His arrival.

The saints who will join the Thessalonians before the judgment seat of Christ include all other Christians (cf. 2 Cor. 5:10; 2 Thess. 1:10).

College: 1Th 3:1-13

1 THESSALONIANS 3

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

¹ So when we could stand it no longer, we thought it best to be left by ourselves in Athens. ² We sent Timothy, who is our brother and God's fellow worker ^a in spreading the gospel of Christ, to strengthen and encourage you in your faith, ³ so that no one would be unsettled by these trials. You know quite well that we were destined for them. ⁴ In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know. ⁵ For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless.

^a 2 Some manuscripts brother and fellow worker ; other manuscripts brother and God's servant

The break between chapters 2 and 3 interrupts the flow of Paul's argument. Here, as indicated by the NIV's thematic headings, Paul continues his account of his absence from the Thessalonian church during their persecution. The specific subject to which Paul returns is an explanation of Timothy's visit to the Thessalonians as a substitute for his own presence. This, he says, was intended to strengthen them to remain faithful in persecutions which they suffered as an essential part of their experience as Christians.

3:1 So when we could stand it no longer, we thought it best to be left by ourselves in Athens.

Paul's concern for the Thessalonians in his absence motivated him to take a specific and personally costly step. To be left alone in Athens would take a practical toll as Paul was left by himself to do his missionary work as well as the ordinary, day-to-day tasks which he shared with his colleagues. More important, however, is the toll of loneliness, undoubtedly a high one for a man like Paul who treasured his relationship with fellow Christians, especially as he has expressed their importance to him in this context. "Alone" is therefore emphasized in the Greek sentence structure, movnoi ( monoi ) appearing last in the clause. Only a powerful catalyst, a concern for the Thessalonians so great that Paul could no longer bear his uncertainty, brought about this decision to send his colleague to Thessalonica.

Several incidental points are worth noting here. One is the fact that in this instance, Paul's use of the plural "we" is a stylistic device referring to Paul alone. Secondly, the language here points toward what has been the traditional understanding of the place of writing of this letter. Since Paul refers to "Athens" rather than "here," we can assume that he has since moved on to another city, presumably Corinth, from which he writes. Thirdly, Paul's point here and in v. 2 appears to be that he made the decision not to return to Thessalonica but instead to leave Timothy and Silas in Macedonia, specifically sending Timothy to Thessalonica, and to go by himself to Athens, where he would remain alone. In this respect the account here is very much in accord with the description of Paul's movements in Acts 17:14-15; Luke simply focuses on Paul and is less specific about his associates' journeys.

3:2 We sent Timothy, who is our brother and God's fellow worker

A difficult textual variation occurs in manuscripts at this verse. The reading followed in the main body of the NIV includes an unusual expression for Paul, who usually refers to his associates as his own fellow workers (sunergov", synergos ; cf. Rom 16:3, 9, 21; Phil 2:25; 4:3; Col 4:11; Phlm 1, 24), not as God's (1 Cor 3:9 is an important exception). This reading is represented only in a few, relatively late manuscripts. A few other manuscripts omit "God's" (tou' qeou', tou theou ), so that Timothy is referred to as Paul's fellow worker, consistent with Paul's normal usage.

Several manuscripts, some early and important, have "servant" (diavkono", diakonos ), in place of "fellow worker," producing a phrase which is also more consistent with Paul's language elsewhere. Still others, no doubt reflecting the variations in the copies on which they relied, combine the two, referring to Timothy as "our brother and God's servant and our fellow worker," or "our brother, God's servant and fellow worker." These last two can be dismissed easily because they are clearly the result of copyists combining variants which already existed; no plausible explanation can be offered for how these longer texts would have come to be shortened.

This leaves the choice between the readings found in the NIV's text and footnote. Here the decision depends on determining which reading, if original, would explain how the others arose. Because it is difficult to establish how a scribe would have mistakenly written the unusual expression "God's fellow worker" instead of one of the other texts, while it is much easier to account for an alteration to a more common expression, the NIV translators have with good reason followed this reading even though it is not found in what are generally regarded as the most reliable manuscripts. The principle that the more difficult reading is usually the original is decisive here.

in spreading the gospel of Christ,

The strength of this expression appears, then, to have been deliberate on Paul's part. Stressing that despite his absence he did what was best for the Thessalonians, he describes Timothy in striking terms. He is not only "our brother," and so one to whom the Thessalonians were bound in Christ, but also "God's fellow worker in spreading the gospel of Christ," one dedicated to labor in the pivotal work of God himself, working with God and through his power. In this respect, then, Timothy is as important a visitor as Paul himself. No one should mistake Timothy's visit, therefore, as a sign of Paul's neglect. And it was apparently an effective visit as well: later epistles show that Paul continued to send Timothy to churches as his representative in his absence (1 Cor 4:17; 16:10; Phil 2:19-24).

to strengthen and encourage you in your faith,

The purpose of Timothy's visit is indicated with two expressions. He comes to "strengthen" the Thessalonians; here Paul uses sthrivzw (stçrizô), an expression which implies making the believers firm or unchanging in belief despite difficulty. The second term, "to encourage," is parakalevw (parakaleô), the same expression which Paul used to describe his own work "as a father with his own children" in 2:11-12 (see comments there). Here the encouragement is particularly on behalf of the Thessalonians' faith, specifically so that instead of abandoning their faith in persecution, they will grow stronger (cf. Rom 5:3-5). Paul has already indicated that the Thessalonians have proved their faith in persecution (1:6-8), but there the focus was on their initial conversion more than their ongoing faithfulness. Acutely aware of the difficulties faced by new converts in adopting and maintaining Christian belief and behavior in a hostile environment, Paul knows that a hard-won faith can be still be lost. Therefore, this concern for strength and encouragement is always relevant, and so Paul will repeat these two verbs in 2 Thess 2:17 as his ongoing prayer for the Thessalonians.

3:3 so that no one would be unsettled by these trials.

The division of verses comes at an unfortunate point here, separating the statement of Timothy's mission from its purpose. The NIV's punctuation makes the connection clear, however. Timothy's mission was to prevent the persecution of the Thessalonian Christians from harming their faith. Such harm could come in several ways. One, of course, is the pressure to disavow one's faith and so avoid the persecution that comes because of it. More complex - and the issue which is perhaps more at hand as Paul discusses the problem - is the challenge that suffering creates for the very core of Christian faith. If one believes that Jesus Christ has established the rule of God among his people, that one is reconciled to God and receives the fullness of God's blessings in Christ, then persecution and suffering are difficult to understand. The suffering believer is tempted to conclude that God has abandoned him or her, or that the gospel was false from the start - that in fact it does nothing to change the basic human condition. Such doubts may have arisen in the Thessalonian church, prompting Paul's discussion here.

You know quite well that we were destined for them.

Paul's approach to that question here is to assert what he says the readers already know from their previous instruction: suffering is the predictable lot of Christians in this age (the second "we" clearly includes the readers). In fact, Paul uses language here that implies that God has foreordained that his people should suffer. "Destined" in v. 3 translates kei'mai ( keimai ), a verb used occasionally in the New Testament to refer to God's "placing" of something for a particular purpose (cf. Phil 1:16; Luke 2:34).

3:4 In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know.

The phrase translated "we would be persecuted" is mevllomen qlivbesqai ( mellomen thlibesthai ). The verb mevllw (mellô) is often used by Paul to indicate something that is about to happen because of God's action (cf. Gal 3:23); the present infinitive thlibesthai indicates that the persecution is a continuing action, the common experience of believers at all times. The effect of this language is to assure the readers that God is still in control of their lives when they are persecuted; in fact, the persecution is part of his larger purpose for them.

The larger reasons that "everyone who wants to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12) are multifaceted but interrelated. One is the fact that suffering has been the experience of God's people in every age. This is the implication made earlier in 2:15, where Paul compared the suffering of the Judean Christians to that of the prophets (see comments there; cf. Matt 5:10-12). If the righteous of ages past have suffered, those in the present should expect the same. In particular and most crucially, Jesus himself suffered, and so those who are "in Christ" should expect to share in his sufferings as well as in his blessings (Col 1:24; Mark 10:30; John 15:18-21; Rev 7:14). For this reason, as Paul will write later in 2 Thessalonians, suffering is a cause for rejoicing, not simply because it produces character (Rom 5:3-5), but because it is a sign that one truly belongs to the kingdom of the suffering Christ (2 Thess 1:4-5; cf. Acts 5:41).

Another reason that believers will inevitably suffer is the ongoing activity of Satan in the world. Paul has alluded to this fact in 2:18, and he will point out again in v. 5 that the Thessalonians' persecution is in one respect a temptation from Satan to depart from the faith. This perspective gives the readers a specific motivation to endure with faithfulness so that they do not succumb to the trials of the tempter.

Why, though, do Christians experience both blessing and suffering at the same time? Why is Satan still active if he has indeed been defeated by Christ? To answer this question, we must remember that the basic structure of Paul's gospel - indeed, of the theology of the entire New Testament - is that while God has by Christ's death and resurrection inaugurated the fulfillment of his promises of the end time, the climax of that fulfillment awaits Christ's return. This perspective has its roots, naturally enough, in the teaching of Jesus.

The theme is particularly clear in Jesus' warning to his disciples about the trials to come to them prior to his return. Matt 24:21 is an excellent example of this kind of teaching. There describing suffering associated with the coming destruction of Jerusalem but typical of what his followers will experience at all times after his death (cf. Matt 24:9), Jesus draws upon the imagery of Daniel 12:1-2, a text which associates great tribulation with the deliverance of God's people, the resurrection and the final judgment. The warning for the disciples is that they must expect to suffer because they will live in the age of fulfillment, when the final tribulation of the righteous and the judgment of the wicked have already begun. Paul assumes this point as well: the suffering of God's people is a sign that the final act of God's great plan of salvation is underway (cf. 1 Pet 4:17). The final separation of the righteous and wicked (Matt 13:24-30, 36-43), the final revelation and destruction of the Evil One at the root of all persecution (2 Thess 2:8; see comments below), comes only when Christ returns in glory. Therefore, because they live in the age just before the Lord's return (1 Thess 5:1-11), believers should expect tribulation at any time, not merely in some special period which has not yet arrived. For all these reasons, the Thessalonians should be assured that persecution and suffering, far from being signs of the gospel's failure, are the expected and inevitable experience of God's people until Christ returns, but one in which they can stand firm with utter confidence (cf. John 16:33; Rom 8:17, 36-39; 2 Cor 4:7-18; Col 1:24; 2 Tim 2:11-13).

Several details of these verses underline these points. The verb translated in the NIV as "be unsettled," saivnw (sainô) appears only here in the New Testament. Literally the word was used of the wagging of a dog's tail, but more commonly in the New Testament period it was used to mean "fawn upon" or "flatter." If it has that meaning here, the specific sense would be "to be deceived." However, ancient translations and Greek commentators took a different metaphorical sense from its literal meaning, the one followed in the NIV's translation, which uses the wagging action as an image of instability or wavering.

This latter interpretation, which takes the verb in a sense attested in some ancient texts, appears to be more consistent with the context, since deception by flattery does not appear likely in a setting of persecution. The Thessalonians' prior instruction about suffering is emphasized variously. In v. 3 "quite well" is the dynamic equivalent of the emphatic subject aujtoiv ( autoi ); literally the clause reads, "you yourselves know." Paul's prior instruction of the Thessalonians is expressed in v. 4 with a verb in the imperfect tense, proelevgomen ( proelegomen ), indicating a continuing or repeated part of Paul's instruction. The last sentence of v. 4 in the NIV translates a clause in which Paul emphasizes the correspondence between what has happened (egevneto, egeneto ) with what the readers know (oi[date, oidate ) with a terse comparison in which kaiv ( kai ), used adverbially, emphasizes both verbs. Overall, the very repetitiveness of these verses is a method of emphasizing that the Thessalonians have been taught since their conversion to expect suffering (cf. Acts 14:22). Having been so instructed, they should therefore be confident that God's will is at work in their lives even in times of difficulty.

3:5 For this reason, when I could stand it no longer, I sent to find out about your faith.

Paul picks up the thread of v. 1, repeating the statement, this time in the singular, that he sent Timothy only when he could no longer stand the uncertainty about the Thessalonian Christians' condition. In particular he is concerned about their faith - whether because of the persecution they have abandoned their faith in Jesus. Here, as in many cases, the complementary concepts of faith as belief and as faithfulness are inseparable.

I was afraid that in some way the tempter might have tempted you

Paul's fear is that as Satan had successfully prevented Paul from visiting the Thessalonians, he may also have succeeded through the persecution ("for this reason") in tempting them to abandon their faith. The repetitive translation "the tempter might have tempted" captures the repetition of the Greek text, which emphasizes through that repetition Satan's malignant work in temptation. peiravzw (peirazô), "to tempt," can refer to tests and trials of all kinds, but here it is used specifically in the sense of a burden or challenge to one's faithfulness. Because this is a temptation for the Thessalonians to be unfaithful, it is somewhat parallel to Jesus' own temptation (Matt 4:1-11; Luke 4:1-11), which has as its object Jesus' abandonment of his true messianic mission of self-sacrifice. Such opposition to the saving work of God through Christ and the gospel - by blinding the world, dividing the church, drawing believers into immorality, or counterfeiting the gospel - is what Paul consistently sets forth as the work of Satan (cf. 1 Cor 7:5; 2 Cor 2:10-11; 4:4; 11:13-15; 2 Thess 2:9-12).

and our efforts might have been useless.

If such a temptation were successful, Paul's efforts would be kevno" ( kenos ), "useless" or "a failure" as in 2:1 (see comments there). Here the parallel to Paul's remarks in 1 Cor 3:10-15 and Phil 2:14-16 is clear. In all these cases Paul's implicit challenge is for the readers to remain faithful to the gospel so that they do not lose what they have received in Christ and so leave Paul's labors without results.

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

⁶ But Timothy has just now come to us from you and has brought good news about your faith and love. He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you. ⁷ Therefore, brothers, in all our distress and persecution we were encouraged about you because of your faith. ⁸ For now we really live, since you are standing firm in the Lord. ⁹ How can we thank God enough for you in return for all the joy we have in the presence of our God because of you? ¹⁰ Night and day we pray most earnestly that we may see you again and supply what is lacking in your faith.

Paul indicates in this section that his hopes rather than his fears for the Thessalonians were met when Timothy returned to recount their steadfastness. The language here is based on Paul's earlier statements: it focuses on the Thessalonians as his source of joy before the Lord because they represent the fulfillment of his divine commission. Implicitly Paul continues to drive home how important it is that they remain firm in their faith. This section also begins the transition to the later section of the letter. Up to this point, Paul has focused primarily on the past, but with the prayer of v. 10, the focus shifts to the future, where it will remain for the rest of the letter.

3:6 But Timothy has just now come to us from you and has brought good news about your faith and love. He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you.

In the Greek text this verse is an extended genitive absolute, grammatically subordinate to the statement "we were encouraged" in v. 7. The structure makes Paul's statement in v. 7 the climax of the sentence, though the length and complexity of v. 6 give it a particular emphasis as well. "Just now" represents a[rti ( arti ), which, when used as it is here to refer to an event of the past, indicates the immediate past. "Brought good news" translates the verb eujaggelivzomai ( euangelizomai ), which Paul normally uses of the preaching of the gospel (Rom 1:15; 10:15; 15:20; 1 Cor 1:17; 9:16, 18; 15:1, 2; 2 Cor 10:16; 11:7; Gal 1:8, 9, 11, 16, 23; 4:13; Eph 2:17; 3:8). If the use of the verb here, the only one in the Thessalonian letters (the corresponding noun occurs in 1 Thess 1:5; 2:2, 4, 8, 9; 3:2; 2 Thess 1:8; 2:14), is a deliberate play on words on Paul's part, it implies that the reports about the faith of Christians constitute a part of the "gospel," a consequence of God's great act of salvation in Christ. In this case, Timothy's report amounts to a reciprocation of Paul's bringing the good news to the Thessalonians; in effect, news of their steadfast faith is an announcement of God's good news to Paul just as his preaching Jesus to them was the same. That reports of the faith of young churches were commonly circulated among early Christians is clear from this remark, as it is in 1:8 (see comments there).

The specific content of this good news is essentially twofold as the sentence is constructed. First is the Thessalonians' faith and love. These cardinal virtues are here repeated from 1:3 (see comments there), but the fact that they are so central to all Christian identity probably explains their presence here more than a deliberate allusion to that earlier statement. The second element is the Thessalonians' attitude toward Paul. They reciprocate his positive memories and desire to be reunited. This idea is emphasized not only by the fact that the statement parallels what Paul has said about himself in the preceding context but also by an emphatic statement of comparison, "just as we also . . . you." To "have pleasant memories" here implies more than mere nostalgia: because Paul has been their teacher in the gospel, remembering him well means that the Thessalonians follow his teaching. Paul's concerns about them - whether prompted by his hasty departure, their persecution or his enforced absence - have be assuaged.

3:7 Therefore, brothers, in all our distress and persecution we were encouraged about you because of your faith.

Though this verse in Greek constitutes the main clause for which v. 6 prepared, the length of the preliminary clauses led Paul to introduce diaÉ tou'to ( dia touto , "therefore"), a grammatically redundant element, to make clear that the report of the Thessalonians' faithfulness (the emphasis of pivsti" [ pistis ], "faith," here) is his source of encouragement. Throughout this verse, as with the preceding one, Paul uses language which reverses the flow of the preceding discussion. Now he emphasizes that he himself has been "encouraged," repeating parakalevw (parakaleô) from v. 2. Likewise, he suffers as do all Christians (cf. vv. 3-4). In addition to qlivyi" ( thlipsis , "persecution"), which Paul used in v. 3, he refers to his experience as ajnavgkh (anankç, "distress"), a general term for trouble. So, as the Thessalonians needed the visit of Timothy for their encouragement in suffering, so now Paul receives the same encouragement in suffering as Timothy returns from them with a favorable report. Whether the suffering consisted of external factors or Paul's "concern for all the churches" (2 Cor 11:28) is a moot point, since all flows from his commitment to the gospel. Timothy's report, then, shows that Paul's labors, the source of his difficulties, have certainly not been "useless" (v. 5).

3:8 For now we really live, since you are standing firm in the Lord.

Introduced by o{ti ( hoti , "for" in the NIV), this verse further elaborates the cause of Paul's encouragement in v. 7. The expression "we really live" may seem extreme unless we understand the concept of life and death from which Paul makes it. For Paul, to suffer in this present age means to be under the sentence of death, especially as the Christian suffers on behalf of the gospel.

All such suffering is ultimately a consequence of the universal presence of sin in the world (cf. Rom 5:12-19). But because of the resurrection, death is never the only tale to tell for the Christian; the life of the Lord is at work in the believer at the same time (2 Cor 1:9; 4:10-12, cf. vv. 13-18). And so it is here. The burden Paul felt for the Thessalonians is an aspect of the "death" principle at work, but the Lord has overcome this burden with "life" through the Thessalonians' steadfastness. In this respect the joy that Paul feels because of Timothy's report is a glimpse of the joy of eternity, when "life" in Christ reaches its fulfillment (cf. 2 Cor 4:17).

Thus, Paul writes often of the strength which he received from the steadfastness and growth of his converts (Rom 15:32; 1 Cor 16:18; 2 Cor 7:3, 13; Phlm 7, 20). Here Paul receives life because the Thessalonians "are standing firm"; the present-tense verb indicates their continuing action. The statement that their firmness is "in the Lord" appears to be deliberate, since "Lord" evokes Christ's authority over every aspect of their lives. The Greek particle ejavn ( ean ), here translated "since," does not in this case indicate anything less than full certainty about the clause which it introduces, as it could if the verb in its clause were in the subjunctive mood. But while it does not cast doubt on the steadfastness of the readers, with the verb's emphasis on continuing action it probably does imply an exhortation that they be sure to remain firm.

3:9 How can we thank God enough for you in return for all the joy we have

Here Paul launches a lengthy rhetorical question, expressing in characteristic Pauline fashion his inability to respond with any measure of adequacy to the blessings of God's grace. "In return" reflects ajntapodivdwmi (antapodidômi), literally "to pay back," the same verb that appears in Paul's quotation of Job 41:11 in Rom 11:35, an elaborate rhetorical question expressing the same concept as this text. For Paul all human effort is inadequate as a response to any of God's initiatives to save and bless his people, and so his joy over the Thessalonians' faith, though it might seem to others to be relatively insignificant, is for him another example of the overwhelming grace of the Almighty.

in the presence of our God because of you?

This joy is a species of the eschatological joy (cf. 2:20 and comments above). This idea is stressed here with the phrase emphasized at the end of the clause, "in the presence of our God," language that suggests the present reality of the end-time appearance of God's people before him. Though in one sense absent from the Lord in this age (2 Cor 5:6), Paul could nevertheless speak as he does here of being already in his presence as the blessings of the future are already a reality in part, particularly through the ministry of the Holy Spirit (Rom 8:1-27, especially vv. 15-17, 26-27). The intensity of this joy is emphasized not only with the adjective "all" but also with the use of the cognates carav ( chara , "joy") and caivrw (chairô, "rejoice"), literally, "all the joy with which I rejoiced."

3:10 Night and day we pray most earnestly

This sentence in the NIV translates what is actually another genitive absolute in the Greek text, an element grammatically subordinate to the rhetorical question of v. 9. This syntactical connection helps the reader see a crucial connection between these two verses. Though Paul has been blessed by the Thessalonians' steadfastness with joy that belongs to eternity, the final fulfillment of God's purpose for the Thessalonians has yet to be realized. Therefore, their growth and faithfulness must continue until God's work reaches its climax at Christ's return (v. 13).

"Night and day" connects this statement to Paul's earlier one about his labor while he was with the Thessalonians (2:9). Both statements speak of actions taken on their behalf, in effect of time used for the sake of eternity. The terms in Greek are in the genitive, indicating prayer during both night and day, though not necessarily constantly. "Pray" translates devomai ( deomai ), a term which particularly emphasizes requests or petitions made with urgency on behalf of oneself or someone else. Intensifying this term further, Paul uses the adverb uJperekperissou' ( hyperekperissou , "exceedingly"), a word whose length matches its sense; "most earnestly" is the NIV's contextually appropriate rendering.

that we may see you again and supply what is lacking in your faith.

The objects of Paul's prayer are a resumption of his earlier concerns. He wants to see the Thessalonians again personally (provswpon, prosôpon, is untranslated in the NIV but carries this force as it did in 2:17), clearly not only for himself but also for their encouragement (cf. vv. 1-5). That encouragement is aimed at the second object of the prayer, provision for what is lacking in their faith. Having just spoken of the strength of their faith (v. 6), Paul apparently does not imply here that their faith is somehow defective. But strong as it has proved to be, it has not yet achieved the dimensions which God intends for them; in fact, faith cannot achieve its full dimensions in this present age (cf. 1 Cor 13:8-13).

To supply what is lacking in it, then, implies God's furnishing them with the ongoing instruction and encouragement that they need to endure to the end. The verb translated as "supply" in the NIV, katartivzw (katartizô), particularly indicates completion, suggesting that the development of their faith is a process with a particular objective. This very process has been the purpose of Timothy's visit and of Paul's letter, especially of the direct ethical instruction of ch. 4-5; it is the object of Paul's prayers for them (vv. 12-13); and it will also be the purpose of Paul's planned return to Thessalonica (v. 11).

D. PAUL'S PRAYER FOR THE THESSALONIANS (3:11-13)

¹¹ Now may our God and Father himself and our Lord Jesus clear the way for us to come to you. ¹² May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you. ¹³ May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones.

Closing this major section of the epistle is a summary of Paul's prayer for himself and the readers. Formally this section has been classified as a wish-prayer, in which God is referred to in the third person and the verbs appear in the Greek optative mood (as here) or the future indicative (cf. 1 Thess 5:23-24; 2 Thess 2:16-17; 3:5, 15; Gal 6:16; Rom 15:5-6, 13, 33; 16:20, 22; 1 Cor 1:8-9; 2 Cor 13:14; Phil 4:19; 2 Tim 1:16, 18; 2:25; 4:16b). In terms of content Paul reiterates several themes of the preceding discussion, implying that the work of God in the lives of the Thessalonians will continue to its completion. This theme prepares for the ethical instruction that will follow in 4:1-12. Also, as with other major sections of the letter, this one closes with the mention of Christ's return (cf. 1:10; 5:23), preparing for the extended discussion of that subject in 4:13-5:11.

1. That He Might Return to Them (3:11)

3:11 Now may our God and Father himself and our Lord Jesus clear the way for us to come to you.

This first part of the prayer brings to a satisfactory close Paul's earlier remarks about his inability to return to Thessalonica (2:17-18). There Paul said that Satan prevented him, but here he offers a confident solution to that problem, for God's power is greater than the adversary's. For this reason Paul emphasizes the role of God in bringing him successfully to Thessalonica: "himself" translates the emphatic personal pronoun aujtov" ( autos ). The implication is that no less powerful a being than God himself will ensure Paul's return. God's role as Father is also appropriate here (cf. 1:1), since God's care for his children is the basis for Paul's confidence that God will enable Paul to visit Thessalonica again. The fact that Paul easily and naturally refers to God the Father and the Lord Jesus in the context of prayer, ascribing the same actions to both, is indicative of Paul's clear concept of Christ's divinity. Bruce clarifies the impact of this statement:

The unobtrusive spontaneity with which such language is applied to Jesus by more NT writers than one is more eloquent than any formal creedal statement could be. We cannot miss the startling implications of the use of such language by one with Paul's Pharisaic upbringing. His reassessment of Christ, by contrast with his former estimate of him before the Damascus road confrontation, had been revolutionary indeed.

The verb translated "clear," kateuquvnw ( kateuthynô), may mean "straighten" or "direct," but in either case the concept is the same - that God will reunite Paul with the readers. Acts 19:21; 20:1-2, consistent with Paul's letters (1 Cor 16:5; 2 Cor 2:13), indicates that Paul did return to Thessalonica, but only after spending considerable time in Ephesus on his third missionary journey.

2. That They Might Abound in Love, and

Be Blameless at the Lord's Return (3:12-13)

3:12 May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.

The mention of "you" at the end of v. 11 prepares for the shift in subject matter in v. 12; Paul makes the shift by placing uJma'" ( hymas , "you") in the emphatic position at the beginning of this sentence. The Thessalonians have already been commended for their "labor prompted by love" (1:3), so we can assume that the prayer here is for greater abundance in that love. Two verbs with similar meaning, pleonavzw (pleonazô, "increase") and perisseuvw (perisseuô, "overflow") are put to use here to stress the scale which their love should take (cf. 4:9).

That Christians can indeed have such an abundance of love is made clear by the statement that the Lord causes the abundance (cf. Eph 3:16-19). Grounded in the grace-full love of God which climaxes in the cross (cf. Rom 5:6-8; 2 Cor 5:14-15) and empowered by the work of the Holy Spirit (Gal 5:22; Rom 5:5), the Christians' love for one another is in all respects a response to and consequence of God's work. Here also Paul brings home the implicit point in the preceding discussion of his relationship to the Thessalonians: his love for them is to provide the model for their love for one another. It may well be that Paul's concern for their mutual love is in part prompted by the persecution faced by the church, an experience which had the potential to strain their commitment to each other (cf. Phil 1:27-2:4).

3:13 May he strengthen your hearts so that you will be blameless and holy

Though in the NIV it appears as a separate sentence, this verse is in fact subordinate to the prayer of v. 12, indicating that the result of their abounding love will be the status indicated here. The strengthening (sthrivzw, stçrizô) of the Thessalonians was the purpose of Timothy's trip in 3:2; that strengthening will continue through God's work augmenting their love for one another. Paul's wish for the Thessalonians' strengthening is clearly important to him, as seen by its repetition in 2 Thess 2:17 and 3:3; the threat of persecution may prompt this emphasis. The object of the strengthening is the heart (cf. 2:4, 17), signifying here as it does commonly in the New Testament the inner person, including such attributes as understanding and will. Strengthening the heart will therefore not necessarily imply escape from the difficulties of the outer person, but more significantly it does ensure the ability to withstand whatever pressures one experiences.

The strengthening is for the specific outcome of blamelessness (a[mempto", amemptos ). Again, Paul's example comes into play here, for he referred to his own life as having this quality in 2:10 (see comments there); in 5:23 he will once more pray for it for the Thessalonians. Here the standard of blamelessness is established by God alone: the NIV's "and holy" is literally "in holiness," indicating either the means by which the strengthening occurs (as the NRSV translates it) or, as the order of the Greek text implies, the standard by which their blamelessness will be determined. If this latter sense is correct, the emphasis of holiness here is conformity to the character of the holy God himself, who is distinguished from all others in his absolute purity (cf. Lev 11:44-45; 19:2; 20:7, 26).

in the presence of our God and Father when our Lord Jesus comes

Such a focus is appropriate for the close of the verse: the objective of the strengthening is the believers' appearance before God in judgment at the return of Jesus. In Paul's letters two concepts about judgment are held together. One is that for believers justification by faith means that they have already received through Christ the verdict of innocence (Rom 3:21-26; 5:1; 8:1). That confidence is implicit here as Paul again refers to God as "Father." The other concept is that because a genuine relationship with God through faith always bears fruit, believers will stand before the Lord in judgment, where the reality of their faith will be demonstrated (Rom 14:10; 2 Cor 5:10). Together these perspectives create a powerful sense of responsibility for Christians, free from the fear of condemnation, to put their faith into practice so that in judgment they will prove pleasing to the God who has saved them by his grace.

The reference to the parousiva ( parousia , see comments on 2:19) of Jesus rounds out the section, as it does in 1:10, and again focuses the readers on the central subject matter of 4:13-5:11. That believers should stand before God the Father at the return of the Lord Jesus is not surprising, since for Paul the final judgment of God (Rom 14:10) is also the final judgment of Christ (2 Cor 5:10).

with all his holy ones.

The expression "with all his holy ones" is somewhat ambiguous in this context, since it can refer either to angels or to Christians. In favor of the former is the fact that a{gioi ( hagioi ), "holy ones," is used often in the Old Testament and Jewish apocalyptic literature to refer to angels (Job 5:1; 15:15; Ps. 89:7-8; Dan 4:34; 7:18; 8:13; Zech 14:5; Tob 11:14; 12:15; 1 Enoch 1:6-9). Likewise, the Lord's return is commonly associated with angels elsewhere in the New Testament (e.g., Matt 24:31; 25:31). Against it is the fact that hagioi is normally used by Paul to refer to Christians (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Phil 1:1; Col 3:12). In fact, in 2 Thess 1:10, a passage markedly similar to this one, Christians are the clear referent of "holy ones."

Besides this point, the reference to Christians is supported by the fact that 4:13-18 emphasizes the Lord's association with his people at his return, though they rise to meet him rather than coming "with" him. However, the difference between accompanying and meeting should probably not be pressed for at least two reasons. One is that parousia , translated as "comes" in the NIV, signifies presence or visitation more than the action of coming; consequently, the image is probably more of Christ's being immediately present with his "holy ones" rather than their accompanying him from heaven to earth. Secondly, all language referring to the Lord's return, though intended to refer to an actual event yet to come, is by nature figurative; therefore, an image of the Lord meeting his people (4:16-17) can be compatible with an image of coming with them.

The final decision about the meaning of "holy ones" must therefore be made on the basis of the larger context of the statement. Though angels are perfectly intelligible in this setting, and though the term could refer to both angels and Christians together, a specific reference to Christians is closely coherent with the larger discussion in several ways. It would look forward, of course, to 4:13-18, where the reunion of the living and dead in Christ at his coming is emphasized. In the immediate context of judgment, the statement that "all" of these will be with the Lord is consistent with Paul's teaching that all Christians have the responsibility which comes with appearing before the Lord at the end of history (Rom 14:10; 2 Cor 5:10).

Referring to the Lord's people as hagioi also would stress that they have been set apart to belong to him and that by implication they live in imitation of their Lord's holiness (cf. 4:3-4). That they should prove "blameless in holiness" then is part and parcel with their identity as the Lord's holy people. Finally, the image of Jesus being present with all of his people points to the notion of shared triumph, signaling the Lord's final deliverance of those whom he has strengthened though every manifestation of hostility experienced in this age (cf. 2 Thess 1:10).

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 3:11

Now may our God and Father himself, and our Lord Jesus, direct our way unto you :

McGarvey: 1Th 3:12

and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you ;

McGarvey: 1Th 3:13

to the end he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints . [The "you" of verse 12 is emphatic, and stands in contrast with "our" of verse 11, as though Paul said "the Lord direct our way to you, but whether he does so or not, may he prosper you, causing your love to grow and abound, even as we grow in love toward you, that by love (though ye may lack somewhat of instruction) ye may be so established that no one can lay anything to your charge when the Lord Jesus comes." The Epistles to the Thessalonians have many such brief prayers (1Th 3:11 ; 1Th 5:23 ; 2Th 1:11 ; 2Th 2:16 ; 2Th 3:5-16). In verse 11, and also at 2 Thess 2:16-17; while we have God and Jesus for nominatives, yet the accompanying verb is in the singular, thus showing the oneness or unity of God. The love which Paul here asks for is Christian love. "This," says Theophylact, "is the character of divine love to comprehend all; whereas human love hath respect to one man, and not to another." Since the word "saints" (literally, holy ones) is used in the Old Testament to include angels, it is likely that they are included here, for Paul's words are, no doubt, an indirect quotation of Zec 14:5]

Commentary -- Other

Evidence: 1Th 3:13

In proportion as a church is holy, in that proportion will its testimony for Christ be powerful. CHARLES SPURGEON

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 3 (Chapter Introduction)

Overview

1Th 3:1, Saint Paul testifies his great love to the Thessalonians, partly by sending Timothy unto them to strengthen and comfort them; partly by rejoicing in their well-doing; 1Th 3:10, and partly by praying for them, and desiring a safe coming unto them.

Poole: 1 Thessalonians 3 (Chapter Introduction)

THESSALONIANS CHAPTER 3

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 3 (Chapter Introduction)

(1Th 3:1-5) The apostle sent Timothy to establish and comfort the Thessalonian.

(1Th 3:6-10) He rejoiced at the good tidings of their faith and love.

(1Th 3:11-13) And for their increase in grace.

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 3 (Chapter Introduction)

In this chapter the apostle gives further evidence of his love to the Thessalonians, reminding them of his sending Timothy to them, with the mention of his design therein and his inducements so to do (1Th 3:1-5). He acquaints them also with his great satisfaction at the return of Timothy, with good tidings concerning them (1Th 3:6-10). And concludes with fervent prayer for them (1Th 3:11 to the end).

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 3 (Chapter Introduction)

The Pastor And His Flock (1Th_3:1-10)

All Is Of God (1Th_3:11-13)

Constable: 1 Thessalonians (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

Purpose

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

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

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

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

Message¹⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It results in indolence that leads to strife.

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

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

Outline¹¹

I. Salutation and greeting 1:1

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

A. Thanksgiving for the Thessalonians 1:2-10

1. Summary statement 1:2-3

2. Specific reasons 1:4-10

B. Reminders for the Thessalonians 2:1-16

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

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

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

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

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

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

A. Christian living 4:1-12

1. Continued growth 4:1-2

2. Sexual purity 4:3-8

3. Brotherly love 4:9-12

B. The Rapture 4:13-18

C. Personal watchfulness 5:1-11

D. Church life 5:12-15

1. Attitudes toward leaders 5:12-13

2. Relationships among themselves 5:14-15

E. Individual behavior 5:16-24

1. Personal actions and attitudes 5:16-18

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

3. Divine enablement 5:23-24

IV. Conclusion 5:25-28

Constable: 1 Thessalonians

1 Thessalonians

Bibliography

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

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Thessalonians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

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

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

Gill: 1 Thessalonians (Book Introduction)

INTRODUCTION TO 1 THESSALONIANS

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

Gill: 1 Thessalonians 3 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 3

In this chapter the apostle expresses his great love to the Thessalonians, by sending Timothy to then, to establish and comfort them; and declares his satisfaction with the things he brought of them, and concludes the chapter with fervent prayers for them: such was his affection for them, that he chose rather to be left alone at Athens, and send Timothy to them, though so very dear and useful to him, as his characters show, to the end that they might be established and comforted, 1Th 3:2 and not be shaken with the afflictions the apostles met with, seeing these were no other than what God had appointed them to; and besides, they had been apprized of them before hand by the apostle, 1Th 3:3 but however, lest Satan should get an advantage of them, the apostle could not be easy without sending to know how things stood with them, 1Th 3:5 next he proceeds to give an account of the success of this mission, and the satisfaction it gave him and his fellow ministers to hear of their faith and charity, their remembrance of them, and desire to see them, 1Th 3:6 which comforted them under their afflictions, made them lively and cheerful, filled them with joy and thankfulness, and put them upon praying to God to see their face, and perfect what was lacking in their faith, 1Th 3:7 and then follow the petitions themselves, which are made both to God the Father, and our Lord Jesus Christ, that their way might be directed to them, that they might increase and abound in love to one another, and to all men, as they did to them, and that God would establish them in holiness in his sight, at the coming of Christ, 1Th 3:11.

College: 1 Thessalonians (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

INTRODUCTION

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

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

THE CITY OF THESSALONICA

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

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

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

PAUL'S MINISTRY IN THESSALONICA

AND THE WRITING OF 1 THESSALONIANS

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

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

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

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

DATE

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

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

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

AUTHORSHIP

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

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

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

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

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

ORGANIZATION

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

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

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

THEOLOGICAL VALUE

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

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

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

1 & 2 THESSALONIANS

COMMENTARIES

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

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

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

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

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

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

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

OTHER WORKS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

COMMENTARIES

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

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

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

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

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

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

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

OTHER WORKS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary, ed. by David Noel Freedman

ASNU Acta seminarii neotestamentici upsaliensis

ASV American Standard Version

AV Authorized (King James) Version

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

BDF Blass-Debrunner-Funk Greek Grammar

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BNTC Black's New Testament Commentary

CBQ Catholic Biblical Quarterly

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

Hawthorne, Ralph P. Martin and Daniel G. Reid

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

Balz and Gerhard Schneider

ET English Translation

ExpTim Expository Times

FFNT Foundations and Facets: New Testament

GELNTBSD Greek-English Lexicon of the New Testament Based on

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

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

HCNT Hellenistic Commentary to the New Testament, ed. by

M. Eugene Boring, Klaus Berger and Carsten Colpe

HTR Harvard Theological Review

HUT Hermeneutische Untersuchungen zur Theologie

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

JSNTSup Journal for the Study of the New Testament

Supplement Series

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

MHT Moulton-Howard-Turner Grammar of

New Testament Greek

MM Moulton-Milligan Vocabulary of the Greek Testament

NASB New American Standard Bible

NCB New Century Bible Commentary

NIDNTT New International Dictionary of New Testament

Theology, ed. by Colin Brown

NICNT New International Commentary on the New Testament

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TynBul Tyndale Bulletin

UBS United Bible Societies

UBSGNT United Bible Societies Greek New Testament

WBC Word Biblical Commentary

ZPEB Zondervan Pictorial Encyclopedia of the Bible, ed. by

Merrill Tenney

ZTK Zeitschrift für Theologie und Kirche

-College Press New Testament Commentary: with the NIV

College: 1 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1

II. THANKSGIVING - 1:2-10

A. The Initial Thanksgiving - 1:2-5

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

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

3. Their Election - 1:4

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

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

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

2. Their Endurance of Suffering - 1:6b

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

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

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

b. Awaiting the Return of Jesus - 1:10

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IV. EXHORTATION - 4:1-5:22

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

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

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

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

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

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

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

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

C. General Exhortations - 5:12-22

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

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

b. Service and Forgiveness - 5:14-15

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

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

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

b. Testing Prophecy - 5:21-22

V. CONCLUSION - 5:23-28

A. Benediction - 5:23-24

B. Final Words - 5:25-28

-College Press New Testament Commentary: with the NIV