Text -- 1 Thessalonians 4:4 (NET)

4:4 that each of you know how to possess his own body in holiness and honor,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Th 4:4

That each one of you know how ( eidenai hekaston humōn ).

Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity).

Robertson: 1Th 4:4

To possess himself of his own vessel ( to heautou skeuos ktasthai ).

Present middle infinitive of ktaomai , to acquire, not kektēsthai , to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour,"words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.

Vincent: 1Th 4:4

That every one of you should know how to possess his vessel, etc. ( εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι )

The interpretation of 1Th 4:3-6 usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1Th 4:3-5, and making 1Th 4:6 refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives . 2. Pursue your business as holy men , not with covetous greed as the heathen: do not overreach or defraud . A comma should be placed after σκεῦος vessel , and κτᾶσθαι procure or acquire , instead of being made dependent on εἰδέναι know , should begin a new clause. Render, that every one of you treat his own wife honorably . Εἰδέναι is used Hebraistically in the sense of have a care for , regard , as 1Th 5:12, " Know them that labor ," etc.: recognize their claim to respect, and hold them in due regard. Comp. Gen 39:6 : Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν " gave himself no concern about anything that he had." 1Sa 2:12 : the sons of Eli οὐκ εἰδότες τὸν κύριον " paying no respect to the Lord." Exo 1:8 : Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ " who did not recognize or regard Joseph" : did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body , for which there is no evidence in N.T. In 2Co 4:7 the sense is metaphorical. Neither in lxx nor Class. does it mean body . In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war . In N.T. occasionally, both in singular and plural, in the general sense of appliances , furniture , tackling . See Mat 12:29; Luk 17:31; Act 27:17; Heb 9:21. For the meaning vessel , see Luk 8:16; Joh 19:20; 2Co 4:7; Rev 2:27. Here, metaphorically, for wife ; comp. 1Pe 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, " as a safeguard against fornication let every one know how to procure his own wife." It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1Co 7:2, he says, very simply, " to avoid fornication let every man have (ἐχέτω ) his own wife" ; not, know how to get one . Εἰδέναι know , as usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections.

Vincent: 1Th 4:4

That he pursue his gain-getting in sanctification and honor ( κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ )

As a holy and honorable man. The exhortation now turns to business relations. Κτᾶσθαι cannot mean possess , as A.V. That would require the perfect tense. It means procure , acquire . Often buy , as Act 17:28; lxx, Gen 33:19; Gen 39:1; Gen 47:19; Gen 49:30; Jos 24:33; absolutely, Eze 7:12, Eze 7:13.

Wesley: 1Th 4:4

For this requires knowledge, as well as chastity.

Wesley: 1Th 4:4

His wife.

Wesley: 1Th 4:4

So as neither to dishonour God or himself, nor to obstruct, but further, holiness; remembering, marriage is not designed to inflame, but to conquer, natural desires.

JFB: 1Th 4:4

By moral self-control.

JFB: 1Th 4:4

Rather as Greek, "how to acquire (get for himself) his own vessel," that is, that each should have his own wife so as to avoid fornication (1Th 4:3; 1Co 7:2). The emphatical position of "his own" in the Greek, and the use of "vessel" for wife, in 1Pe 3:7, and in common Jewish phraseology, and the correct translation "acquire," all justify this rendering.

JFB: 1Th 4:4

(Rom 6:19; 1Co 6:15, 1Co 6:18). Thus, "his own" stands in opposition to dishonoring his brother by lusting after his wife (1Th 4:6).

JFB: 1Th 4:4

(Heb 13:4) contrasted with "dishonor their own bodies" (Rom 1:24).

Clarke: 1Th 4:4

How to possess his vessel - Let every man use his wife for the purpose alone for which God created her, and instituted marriage. The word σκευος answers to the Hebrew כלי keli , which, though it signifies vessel in general, has several other meanings. That the rabbins frequently express wife by it, Schoettgen largely proves; and to me it appears very probable that the apostle uses it in that sense here. St. Peter calls the wife the weaker Vessel, 1Pe 3:7. Others think that the body is meant, which is the vessel in which the soul dwells. In this sense St. Paul uses it, 2Co 4:7 : We have this treasure in earthen Vessels; and in this sense it is used by both Greek and Roman authors. There is a third sense which interpreters have put on the word, which I forbear to name. The general sense is plain; purity and continency are most obviously intended, whether the word be understood as referring to the wife or the husband, as the following verse sufficiently proves.

TSK: 1Th 4:4

should : Rom 6:19, Rom 12:1; 1Co 6:15, 1Co 6:18-20

his : 1Sa 21:5; Act 9:15; Rom 9:21-23; 2Ti 2:20,2Ti 2:21; 1Pe 3:7

honour : Phi 4:8; Heb 13:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Th 4:4

That every one of you should know how to possess his vessel - The word "vessel"here ( σκεῦος skeuos ), probably refers to the body. When it is so used, it is either because the body is frail and feeble, like an earthen vessel, easily broken 2Co 4:7, or because it is that which contains the soul, or in which the soul is lodged. Lucret. Lib. iii. 441. The word vessel also (Greek σκεῦος skeuos ) was used by the latter Hebrews to denote a wife, as the vessel of her husband. Schoettg. Hor. Heb. p. 827. Compare Wetstein in loc. Many, as Augustine, Wetstein, Schoettgen, Koppe, Robinson (Lex.), and others, have supposed that this is the reference here; compare 1Pe 3:7. The word body, however, accords more naturally with the usual signification of the word, and as the apostle was giving directions to the whole church, embracing both sexes, it is hardly probable that he confined his direction to those who had wives. It was the duty of females, and of the unmarried among the males, as well as of married men, to observe this command. The injunction then is, that we should preserve the body pure; see the notes on 1Co 6:18-20.

In sanctification and honour - Should not debase or pollute it; that is, that we should honor it as a noble work of God, to be employed for pure purposes; notes, 1Co 6:19.

Poole: 1Th 4:4

This is added as a means to prevent that sin. By vessel some understand the married wife, who is called the weaker vessel 1Pe 3:7 ; and her husband is to possess her in sanctification in chastity, as the Greek word may signify here.

And honour for as marriage is honourable to all men, Heb 3:4 , so to live chastely in a married estate is honourable also. For by whoredom man gets dishonour, and his reproach shall not be wiped away, Pro 6:33 . Others by vessel understand the body, which is the vessel of the soul; the soul carries it up and down, useth it in the several functions of the vegetative, sensitive, and intellectual life. And so some understand the words of David to the priest, 1Sa 21:5 : The vessels of the young men are holy, being kept from women; that is, their bodies. Fornication is said above all other sins to be a sin against the body, 1Co 6:18 , and he that keeps his body chaste possesseth his vessel, keeps it under government; whereas by fornication we give it to a harlot, and that which is a member of Christ we make it the member of a harlot, 1Co 6:15 ; and though the words are directed properly to the masculine sex, the word ekaston being masculine, yet under that the female is comprehended. And because the practice of this duty requires care, skill, and much watchfulness against temptations, therefore saith the apostle that every man may know

how to possess his vessel in sanctification To which is added,

and in honour for acts of uncleanness dishonour the body; Rom 1:24 : God gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies, & c. God hath bestowed much curious workmanship upon the body, it is part of Christ’ s purchase, and, with the soul, is a member of Christ, a temple of the Holy Ghost, in all true saints, alld therefore should be possessed with honour. Or it is to be kept to the honour and glory of God, as 1Co 6:20 , and to be offered up a holy sacrifice to him, Rom 12:1 .

Haydock: 1Th 4:4

His vessel. That is, his own body. See 1 Kings xxi. 5. (Witham)

Gill: 1Th 4:4

That everyone of you should know how to possess his vessel,.... By which may be meant, either a man's wife, or his body, and it is not very easy to determine which, for the Jews call both by this name. Sometimes they call ^p a woman גולם, which the gloss says is a "vessel" unfinished. It is reported ^q, that when R. Eleazar died, Rabbenu Hakkadosh would have married his widow, and she would not, because she was כלי של קדושה, "a vessel of holiness", greater than he. Moreover, it is said ^r, that

"he that forces (a young woman) must drink בעציצו, "in his own vessel" how drink in his own vessel? though she be lame, though she be blind, and though she is stricken with ulcers.''

The commentators ^s on the passage add,

"in the vessel which he has chosen; that is to say, whether he will or not, he must marry her;''

see Pro 5:15. And again, they sometimes call a man's wife his tent: hence that saving ^t,

"wtva ala wlha Nya "there is no tent but his wife", as it is said, Deu 5:30, go, say to them, get you into your tents again.''

And certain it is, that the woman is called the "weaker vessel" in 1Pe 3:7, between which passage and this there seems to be some agreement. The same metaphor of a "vessel" is made use of in both; and as there, honour to be given to the weaker vessel, so here, a man's vessel is to be possessed in honour; and as there, husbands are to dwell with their wives according to knowledge so here, knowledge is required to a man's possessing his vessel aright. Now for a man to possess his vessel in this sense, is to enjoy his wife, and to use that power he has over her in a becoming manner; see 1Co 7:4, and which is here directed to "in sanctification and honour"; that is, in a chaste and honourable way; for marriage is honourable when the bed is kept undefiled; and which may be defiled, not only by taking another into it, and which is not possessing the wife in sanctification and honour, it is the reverse, for it is a breaking through the rules of chastity and honour; but it may even be defiled with a man's own wife, by using her in an unnatural way, or by any unlawful copulation with her; for so to do is to use her in an unholy, unchaste, wicked, and dishonourable manner; whereas possessing of her according to the order and course of nature, is by the Jews, in agreement with the apostle, called ^u, מקדש עצמו, "a man's sanctifying himself", and is chaste, and honourable. And it may be observed, that the Jews use the same phrase concerning conjugal embraces as the apostle does here. One of their canons runs thus ^w:

"though a man's wife is free for him at all times, it is fit and proper for a disciple of a wise man to use himself בקדושה, "in", or "to sanctification".''

When these thing's are observed, this sense of the words will not appear so despicable as it is thought by some. The body is indeed called a "vessel"; see 2Co 4:7, because in it the soul is contained, and the soul makes use of it, and its members, as instruments, for the performance of various actions; and, with Jewish writers, we read of כלי גופו, "the vessel of his body" ^x; so then, for a man to possess his vessel in sanctification and honour, is to keep under his body and bring it into subjection, and preserve it in purity and chastity; as the eyes from unchaste looks, the tongue from unchaste words, and the other members from unchaste actions; and to use it in an honourable way, not in fornication, adultery, and sodomy; for, by fornication, a man sins against his own body; and by adultery he gets a wound, and a dishonour, and a reproach that will not be wiped away; and by sodomy, and such like unnatural lusts, men dishonour their own bodies between themselves: particularly by "his vessel", as Gataker thinks, may be meant the "membrum virile", or the genital parts, which, by an euphemism, may he so called; see 1Sa 21:5

Commentary -- Verse Notes / Footnotes

NET Notes: 1Th 4:4

¹ tn Grk “to gain [or possess] his own vessel.” “Vessel” is most likely used figuratively for “body” (cf. 2 Cor 4:7). Some take it to mean “wife” (thus, “to take a wife for himself” or “to live with his wife”), but this is less likely. See J. Smith, “1 Thess 4:4 – Breaking the Impasse,” BBR 10 (Fall 2000), who argues that “vessel” in this context is very likely a euphemism for the sexual organs.

Geneva Bible: 1Th 4:4

^{( 3 )} That every one of you should know how to possess his vessel in sanctification and honour;

^{( 3 )} Another reason, because it defiles the body.

Commentary -- Verse Range Notes

TSK Synopsis: 1Th 4:1-18

1 He exhorts them to go forward in all manner of godliness;

6 to live holily and justly;

9 to love one another;

11 and quietly to follow their own business;

13 and last of all, to sorrow moderately for the dead.

17 And unto this last exhortation is annexed a brief description of the resurrection, and second coming of Christ to judgment.

MHCC: 1Th 4:1-8

To abide in the faith of the gospel is not enough, we must abound in the work of faith. The rule according to which all ought to walk and act, is the commandments given by the Lord Jesus Christ. Sanctification, in the renewal of their souls under the influences of the Holy Spirit, and attention to appointed duties, constituted the will of God respecting them. In aspiring after this renewal of the soul unto holiness, strict restraint must be put upon the appetites and senses of the body, and on the thoughts and inclinations of the will, which lead to wrong uses of them. The Lord calls none into his family to live unholy lives, but that they may be taught and enabled to walk before him in holiness. Some make light of the precepts of holiness, because they hear them from men; but they are God's commands, and to break them is to despise God.

Matthew Henry: 1Th 4:1-8

Here we have,

I. An exhortation to abound in holiness, to abound more and more in that which is good, 1Th 4:1, 1Th 4:2. We may observe,

1. The manner in which the exhortation is given - very affectionately. The apostle entreats them as brethren; he calls them so, and loved them as such. Because his love to them was very great, he exhorts them very earnestly: We beseech and exhort you. The apostle was unwilling to take any denial, and therefore repeats his exhortation again and again.

2. The matter of his exhortation - that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches: yet the apostle would have them yet further to excel others, and to make further progress in holiness. Note, (1.) Those who most excel others fall short of perfection. The very best of us should forget those things which are behind, and reach forth unto those things which are before. (2.) It is not enough that we abide in the faith of the gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God.

3. The arguments with which the apostle enforces his exhortation. (1.) They had been informed of their duty. They knew their Master's will, and could not plead ignorance as an excuse. Now as faith, so knowledge, is dead without practice. They had received of those who had converted them to Christianity, or been taught of them, how they ought to walk. Observe, The design of the gospel is to teach men not only what they should believe, but also how they ought to live; not so much to fill men's minds with notions as to regulate their temper and behaviour. The apostle taught them how to walk, not how to talk. To talk well without living well will never bring us to heaven: for the character of those who are in Christ Jesus is this: They walk not after the flesh, but after the Spirit. (2.) Another argument is that the apostle taught and exhorted them in the name, or by the authority, of the Lord Jesus Christ. He was Christ's minster and ambassador, declaring to them what was the will and command of the Lord Jesus. (3.) Another argument is this. Herein they would please God. Holy walking is most pleasing to the holy God, who is glorious in holiness. This ought to be the aim and ambition of every Christian, to please God and to be accepted of him. We should not be men-pleasers, nor flesh-pleasers, but should walk so as to please God. (4.) The rule according to which they ought to walk and act - the commandments they had given them by the Lord Jesus Christ, which were the commandments of the Lord Jesus Christ himself, because given by authority and direction from him and such as were agreeable to his will. The apostles of our Lord Jesus Christ were only commissioned by him to teach men to observe all things whatsoever he had commanded them, Mat 28:20. Though they had great authority from Christ, yet that was to teach men what Christ had commanded, not to give forth commandments of their own. They did not act as lords over God's heritage (1Pe 5:3), nor should any do so that pretend to be their successors. The apostle could appeal to the Thessalonians, who knew what commandments he gave them, that they were no other than what he had received from the Lord Jesus.

II. A caution against uncleanness, this being a sin directly contrary to sanctification, or that holy walking to which he so earnestly exhorts them. This caution is expressed, and also enforced by many arguments,

1. It is expressed in these words: That you should abstain from fornication (1Th 4:3), by which we are to understand all uncleanness whatsoever, either in a married or unmarried state. Adultery is of course included, though fornication is particularly mentioned. And other sorts of uncleanness are also forbidden, of which it is a shame even to speak, though they are done by too many in secret. All that is contrary to chastity in heart, speech, and behaviour, is contrary to the command of God in the decalogue, and contrary to that holiness which the gospel requires.

2. There are several arguments to enforce this caution. As, (1.) This branch of sanctification in particular is the will of God, 1Th 4:3. It is the will of God in general that we should be holy, because he that called us is holy, and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should cleanse ourselves from all filthiness both of flesh and spirit, 2Co 7:1. Whenever the body is, as it ought to be, devoted to God, and dedicated and set apart for him, it should be kept clean and pure for his service; and, as chastity is one branch of our sanctification, so this is one thing which God commands in his law, and what his grace effects in all true believers. (2.) This will be greatly for our honour: so much is plainly implied, 1Th 4:4. Whereas the contrary will be a great dishonour. And his reproach shall not be wiped away, Pro 6:33. The body is here called the vessel of the soul, which dwells therein (so 1Sa 21:5), and it must be kept pure from defiling lusts. Every one should be careful in this matter, as he values his own honour and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendant, tyrannizing over his reason and conscience, and enslaving the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites? (3.) To indulge the lust of concupiscence is to live and act like heathens? Even as the Gentiles who know not God, 1Th 4:5. The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians know, and should know, this his will, namely our sanctification in this branch of it. It is not so much to be wondered at, therefore, if the Gentiles indulge their fleshly appetites and lusts; but Christians should not walk as unconverted Gentiles, in lasciviousness, lusts, excess of wine, revellings, banquetings, etc. (1Pe 4:3), because those who are in Christ have crucified the flesh with its affections and lusts. (4.) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of; so we may understand those words, That no man go beyond or defraud his brother (1Th 4:6), in any matter - en tō pragmati , in this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly criminal, and contrary to the gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised by some and lie long undiscovered, and so go unpunished among men, yet the righteous God will render a recompence. But the meaning may rather be to show the injustice and wrong that in many cases are done by the sin of uncleanness. Not only are fornication and other acts of uncleanness sins against his own body who commits them (1Co 6:18), not only are they very injurious to the sinner himself both in soul and body, but sometimes they are very injurious, and no less than defrauding, acts of injustice to others, particularly to those who are joined together in the marriage covenant and to their posterity. And, as this sin is of such a heinous nature, so it follows that God will be the avenger of it. Whoremongers and adulterers God will judge, Heb 13:4. This the apostle had forewarned and testified by his gospel, which, as it contained exceedingly great and precious promises, so also it revealed from heaven the wrath of God against all ungodliness and unrighteousness among men, Rom 1:18. (5.) The sin of uncleanness is contrary to the nature and design of our Christian calling: For God hath called us not unto uncleanness, but unto holiness, 1Th 4:7. The law of God forbids all impurity, and the gospel requires the greatest purity; it calls us from uncleanness unto holiness. (6.) The contempt therefore of God's law and gospel is the contempt of God himself: He that despises despises God, not man only. Some might possibly make light of the precepts of purity and holiness, because they heard them from men like themselves; but the apostle lets them know that they were God's commands, and to violate them was no less than to despise God. He adds, God hath given Christians his Spirit, intimating that all sorts of uncleanness do in an especial manner grieve the Holy Spirit, and will provoke him to withdraw from us; and also the Holy Spirit is given unto us to arm us against these sins, and to help us to mortify these deeds of the body, that we may live, Rom 8:13.

Barclay: 1Th 4:1-8

It may seem strange that Paul should go to such lengths to inculcate sexual purity in a Christian congregation; but two things have to be remembered. First, the Thessalonians had only newly come into the Christian faith and they had come from a society in which chastity was an unknown virtue; they were still in the midst of such a society and the infection of it was playing upon them all the time. It would be exceedingly difficult for them to unlearn what they had for all their lives accepted as natural. Second, there never was an age in history when marriage vows were so disregarded and divorce so disastrously easy. The phrase which we have translated "that each of you should possess his own body in consecration and in honour" could be translated, "that each of you may possess his own wife in consecration and in honour."

Amongst the Jews marriage was theoretically held in the highest esteem. It was said that a Jew must die rather than commit murder, idolatry or adultery. But, in fact, divorce was tragically easy. The Deuteronomic law laid it down that a man could divorce his wife if he found "some uncleanness" or "some matter of shame" in her. The difficulty was in defining what was a "matter of shame." The stricter Rabbis confined that to adultery alone; but there was a laxer teaching which widened its scope to include matters like spoiling the dinner by putting too much salt in the food; going about in public with her head uncovered; talking with men in the streets; speaking disrespectfully of her husband's parents in his presence; being a brawling woman (which was defined as a woman whose voice could be heard in the next house). It was only to be expected that the laxer view prevailed.

In Rome for the first five hundred and twenty years of the Republic there had not been a single divorce; but now under the Empire, as it has been put, divorce was a matter of caprice. As Seneca said, "Women were married to be divorced and divorced to be married." In Rome the years were identified by the names of the consuls; but it was said that fashionable ladies identified the years by the names of their husbands. Juvenal quotes an instance of a woman who had eight husbands in five years. Morality was dead.

In Greece immorality had always been quite blatant. Long ago Demosthenes had written: "We keep prostitutes for pleasure; we keep mistresses for the day-to-day needs of the body; we keep wives for the begetting of children and for the faithful guardianship of our homes." So long as a man supported his wife and family there was no shame whatsoever in extra-marital relationships.

It was to men and women who had come out of a society like that that Paul wrote this paragraph. What may seem to many the merest commonplace of Christian living was to them startlingly new. One thing Christianity did was to lay down a completely new code in regard to the relationship of men and women; it is the champion of purity and the guardian of the home. This can not be affirmed too plainly in our own day which again has seen a pronounced shift in standards of sexual behaviour.

In a book entitled What I Believe, a symposium of the basic beliefs of a selection of well-known men and women, Kingsley Martin writes: "Once women are emancipated and begin to earn their own living and are able to decide for themselves whether or not they have children, marriage customs are inevitably revised. 'Contraception,' a well-known economist once said to me, 'is the most important event since the discovery of fire.' Basically he was right, for it fundamentally alters the relations of the sexes, on which family life is built. The result in our day is a new sexual code; the old 'morality' which winked at male promiscuity but punished female infidelity with a life-time of disgrace, or even, in some puritanical cultures, with a cruel death, has disappeared. The new code tends to make it the accepted thing that men and women can live together as they will, but to demand marriage of them if they decide to have children."

The new morality is only the old immorality brought up-to-date. There is a clamant necessity in Britain, as there was in Thessalonica, to place before men and women the uncompromising demands of Christian morality, "for God did not call us to impurity but to consecration."

Constable: 1Th 4:1-12

A. Christian living 4:1-12

Paul used the opportunity this epistle afforded him to give his readers basic instruction concerning Christian living. He did this to promote their maturation in Christ and to guard them from error (cf. 3:10).

Constable: 1Th 4:3-8

2. Sexual purity 4:3-8

This section opens and closes with explicit references to the will of God.

4:3-5 The will of God for the Christian is clear. Positively it is sanctification, namely a life set apart from sin unto God. Negatively it involves abstinence (self-denial) from all kinds of sexual behavior that is outside the prescribed will of God including adultery, premarital sex, homosexuality, etc. Rather than participating in these acts the believer should learn how to control his or her body and its passions in sanctification and with honor. We should not behave lustfully as Gentiles who do not have special revelation of God and His will. The Greeks practiced sexual immorality commonly and even incorporated it into their religious practices.

"Chastity is not the whole of sanctification, but it is an important element in it . . ."⁶⁶

Another less probable interpretation of "possess his own vessel" (v. 4) sees the vessel as the wife of the addressee.⁶⁷ This view takes ktasthai ("possess") as "acquire," its normal meaning, and skeuos ("vessel") as "wife."⁶⁸ Loosely interpreted Paul then meant that men were to live with their wives in a way that would not strain their marital relationship (cf. 1 Pet. 3:7). However, Paul used skeuos of one's own body elsewhere (Rom. 9:22-23; 2 Cor. 4:7; cf. 1 Sam. 21:5), and ktasthai can refer to one's treatment of himself or herself as well as one's wife.

4:6 Sexual immorality is wrong not only because it transgresses the will of God, but because it injures the partner in sex. It brings God's judgment down on two people, not just one, and it defrauds the partner of God's blessing. Paul probably had the Lord's future judgement of believers in view rather than His present discipline (cf. 2:19; 3:13; 1 Cor. 3:10-17).

4:7 The general principle the Thessalonians were to keep in mind was that God's purpose for all Christians is not impurity but purity. It is a life set apart from sin unto holiness.

4:8 To reject these exhortations amounted to rejecting God, not just the Apostle Paul. Lest someone think that this standard is impossibly high, Paul reminded his readers that God has given His Holy Spirit to all believers to enable us to do God's will (cf. Gal. 5:22-23).

"While Paul deals with sexual immorality in other letters, most notably 1 Cor. 6:12-20, nowhere does he employ such coercive language to enforce proper Christian conduct. The serious and even threatening tone of vv. 6-8 suggests very strongly that Paul was dealing with a problem that had actually emerged in the community at Thessalonica and that he viewed with considerable concern."⁶⁹

College: 1Th 4:1-18

1 THESSALONIANS 4

IV. EXHORTATION (4:1-5:22)

A. EXHORTATION CONCERNING CHRISTIAN LIVING (4:1-12)

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

¹ Finally, brothers, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more. ² For you know what instructions we gave you by the authority of the Lord Jesus.

Paul's explanation of his absence and the visit of Silas and Timothy, woven together as it was with many deliberate words of reminder and example, reaches its climax with the thanksgiving of 3:11-13. The subject matter then shifts to what might be seen as the more explicitly instructional or hortatory section of the letter. Up to this point the demands of Paul's message have been largely indirect: reminders of who the readers are and what they have received as Christians, explanations of Paul's behavior emphasizing his faithfulness as a Christian messenger and implying that his example be followed, interpretation of the readers' persecution in light of the gospel and God's judgment, and so forth. From here, though, Paul will address the readers directly, urging them to think and behave according to the gospel which they have already received.

In a very real sense, every point which Paul makes in this section is a reiteration or elaboration of some aspect of Christian teaching which the Thessalonians already know. And so Paul begins the section by making this very point. His words of exhortation are a reminder to live according to the instruction which they have already received, to grow according to the pattern of life that is already theirs. Such growth is exactly what he has prayed for in 3:11-13.

The need for such reminders is clear to anyone who has tried to live as a Christian, but it seems to be especially acute for the Thessalonian believers. Much of what Paul offers in this section counters directly the influences of the Thessalonians' pagan neighbors and habits of their own former lifestyle. Paul's concern apparently stems from the very real possibility that, few in number and subject to persecution, these believers would succumb to the pressure to return to their old way of life. Combined with this danger is the threat of despair or complacency that can come through a failure to appreciate the promise of the Lord's return.

The fact that Paul's letter was written after Timothy had delivered a firsthand report about the Thessalonians' positive progress in the gospel (3:6) may suggest that while the church as a whole had remained faithful, some specific problems in these areas had arisen. That impression is reinforced by the language of 4:13 and more particularly by the fact that in 2 Thessalonians Paul will repeat in much stronger terms the earlier warnings about idleness (4:11-12; 2 Thess 3:6-15). Whatever the situation as he writes, however, Paul provides a vital admonition: in thinking and behavior the readers must resist the pressure of their culture in order to flourish in the truth that they have embraced in the gospel.

4:1 Finally, brothers, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more.

As in Phil 3:1, "finally" (loipovn, loipon ) signals not so much the end of the letter as a shift in discussion. Here Paul announces the basic subject matter to follow: faithfulness and growth according to Christian teaching under divine authority. To this end he will both "ask" (ejrwtavw, erôtaô) and "urge" (parakalevw, parakaleô, cf. 2:3, 12; 3:2, 7). The two verbs are found together in other Greek literature and may represent a commonly used phrase; together they suggest an earnest, vigorous exhortation.

Several terms come together here to emphasize this concept. The Greek text joins v. 1 to the preceding discussion with the particle ou ( oun ), normally translated as "therefore" but omitted by the NIV. The particle suggests that the instruction to follow is a consequence of the preceding discussion, a concept that is underlined in the verse by the repetition of several key phrases and concepts from ch. 1-3.

One of the most obvious of these is the address "brothers," occurring for the seventh time in 1 Thessalonians (1:4; 2:1, 9, 14, 17; 3:7; cf. 3:2), which stresses the relationship which the Thessalonians have to each other (cf. 4:9-10) and to Paul and the other missionaries through Christ. The foundation of that relationship and its implications are emphasized with the phrase "in the Lord Jesus." Though this could be taken in an instrumental sense ("we ask and urge you by [the authority of] the Lord Jesus"), it is more consistent with Paul's use of similar phrases elsewhere to understand it as referring to the union between Christ and his people. Because Christians are in solidarity with Christ as those who have died and been raised with him (Rom 6:1-14), living according to that union is their natural obligation. In particular Paul offers the exhortation "in the Lord Jesus," stressing the divine authority to which those united with him must submit.

Likewise, the goal of their lives is "to please God," a concept which Paul has introduced previously (2:4, 15). Understanding their new, harmonious relationship with God (cf. 1:4, 9-10), the Thessalonians now seek to fulfill his will in their behavior, just as Paul has set the example for them. "To live in order to please God" is therefore not merely the performance of an occasional duty but a transformation of lifestyle: both the infinitives "to live" and "to please" are in the Greek present tense, indicating a continuing action. And both depend on the verb dei' ( dei ), which expresses obligation, literally, "how it is necessary for you to live in order to please God."

For the readers this lifestyle has already taken root. Paul has already written that they have turned "to serve the living and true God" (1:9) and have "received the word of God" (2:13). The NIV's "we instructed you" is literally "you received from us" (the verb paralambavnw [paralambanô] is the same one found in 2:13; see comments there), indicating particularly their hearing and taking to heart the oral teaching about Christian behavior which Paul and his associates had delivered when the church was first established in Thessalonica. Such teaching was probably based largely on the teaching of Jesus (see comments on v. 2 below), so the fact that Paul exhorts "in the Lord Jesus" may be doubly fitting here. Consistent with that teaching, the readers already live in a way that pleases God as the word of God is "at work" in them (2:13). What remains is for their lives to come into closer conformity with what they have received, literally that they would "abound more" (perisseuvw, perisseuô; cf. 3:12) in the way that they live in the Lord.

4:2 For you know what instructions we gave you by the authority of the Lord Jesus.

For emphasis Paul now reiterates the passing remark of v. 1 that the Thessalonians had already received these instructions when Paul was with them. The repetition will serve to encourage them in their struggle and, particularly in 4:13-5:11, to clarify previous teaching. Also repeated for emphasis are the concepts of obligation and authority. "Instructions" translates paraggeliva ( parangelia ), a word which indicates more specifically commands or orders. "By the authority of the Lord Jesus" is literally "through the Lord Jesus," probably referring to teachings delivered by Jesus to the apostles, material which probably constituted the core of instruction for new converts in the early church even before the gospels were written. The teaching of this section can largely be paralleled with material in the gospels, suggesting that here, as in some other contexts (e.g., Rom 12:14; 13:8-10; 14:14; 15:3; 1 Cor 7:10; 9:14; 11:23-24; 1 Cor 13:2; Phil 2:6-11), Paul consciously alluded to the life and teaching of Jesus in such a way that presumed his readers' familiarity with it. The name "Jesus" here and in v. 1 may well point in this direction also, since it belongs to the Lord in his incarnation as a person of history. The NIV's rendering, "by the authority of the Lord Jesus," takes some liberties which may obscure the connection to Jesus' ministry, but it legitimately stresses another aspect of Paul's expression: as in v. 1, "Lord" is an appropriate title, indicating Jesus' divine sovereignty from which these obligations come.

This repeated emphasis on Christ's authority brings an important focus to Paul's exhortation. In v. 1 Paul uses terms for his own actions which suggest the urgent persuasion of people free to make a choice: he "ask[s] and urge[s]." Such language recognizes the responsibility of the readers to exercise their own will as they respond to Paul's words. But the ultimate source of Paul's instruction is the sovereign Lord; he has supreme authority and so commands obedience from all. In effect Paul offers an urgent appeal for the readers to continue to do what is finally an absolute moral obligation.

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

³ It is God's will that you should be sanctified: that you should avoid sexual immorality; ⁴ that each of you should learn to control his own body ^a in a way that is holy and honorable, ⁵ not in passionate lust like the heathen, who do not know God; ⁶ and that in this matter no one should wrong his brother or take advantage of him. The Lord will punish men for all such sins, as we have already told you and warned you. ⁷ For God did not call us to be impure, but to live a holy life. ⁸ Therefore, he who rejects this instruction does not reject man but God, who gives you his Holy Spirit.

^a 4 Or learn to live with his own wife ; or learn to acquire a wife

Sexual morality in the Greco-Roman world was markedly lax. While marriage was widely upheld as a cultural ideal, sexual fidelity within marriage was not necessarily expected. Husbands might with impunity seek the company of a mistress, concubine or prostitute; the role of the wife was to manage the household and provide legitimate children. The situation was intensified by the presence in various places of religious cults which encouraged the engaging of temple prostitutes as an act of worship. The cults of Dionysus and the Cabirus, both well established in Thessalonica, made use of phallic images and often involved drunken sexual carousing. Judaism, on the other hand, unequivocally regarded sexual activity as belonging only in the context of faithful marriage. While in practice the ideal was undoubtedly violated, among Jews strong social strictures stood against premarital or extramarital sex.

Paul's discussion of this issue reflects the Gentile cultural setting assumed from 1:9-10. He bases his discussion of sexuality directly on the concept of knowing God truly. Discipline in sexual matters is not for Paul merely a matter of doing what is best for oneself but of recognizing God's will and his power to enforce it. Immorality therefore represents deliberate ignorance of God and the nature of his call, leaving one subject to God's judgment. As a secondary but still vital point, Paul also stresses that sexual immorality amounts to a deception of one's brothers and sisters in Christ and so violates the bond which unites the church. Altogether, Paul's words are a powerful warning against a powerful temptation.

Paul's teaching in this section has a remarkably foreign accent for modern or postmodern civilization. The individualistic and relativistic worldviews which permeate our time argue that sexual behavior is private and cannot be restricted by any standard other than the individual's desires and those of the "partner." But Paul begins with the idea that Christians belong to the God who created and redeemed them with a particular purpose and who will judge them accordingly, and that through that relationship they also are bound to one another for mutual love and self-sacrificial service. Paul puts this basis for his specific behavioral instructions at the forefront of this entire section, for it was just as foreign to the Greco-Roman culture as it is to our own.

4:3 It is God's will that you should be sanctified:

This verse is the beginning of a long sentence, ending in v. 6, in which Paul sets forth both the boundaries for the Christian's sexual behavior and the reasons for those boundaries. The sentence begins by stressing that these instructions are God's will. The syntax highlights this idea: literally the sentence begins, "This is the will of God: your sanctification." Simply stated, the concept of sanctification (aJgiasmov", hagiasmos ) is to be made holy or treated as holy. In the biblical setting the concept of holiness begins with the holiness of God. God is holy because he is "other," transcendent and distinct from his creation (Isa 6:3). But in the Old Testament the people of God are also referred to as "holy" (Deut 7:6; 14:2, 21; Ps 31:23; 37:28; 50:5).

This implies first that they belong to God and so are distinct and separate from others who are not his. But it also carries with it an obligation that they live in a way that is distinct from their surroundings and expresses their status as God's distinct and beloved possession (Lev 11:44-45; 19:2; 20:7). It is here that the specific concept of sanctification, being made holy, belongs. With this term Paul reminds the readers that because they belong to God, their lives are to reflect that fact as they resist the sexual temptations of the pagan culture that surrounds them, expressing by their discipline and faithfulness the purpose which God had for human sexuality (cf. Gen 2:24).

that you should avoid sexual immorality;

Paul expresses that purpose with two infinitive phrases in vv. 3-4. The first expresses in negative terms what sanctified sexual behavior is, namely avoiding sexual immorality entirely. Paul uses here the broadest and most common term in the New Testament for sexual sin, porneiva ( porneia ). In contexts like this one which imply no specific focus, this term refers to any sexual activity before or outside of marriage, including premarital or extramarital sex and homosexual activity. "Avoid" translates ajpevcomai ( apechomai ), which when used in this sense in the New Testament indicates abstaining entirely from something one used to engage in (1 Thess 5:22; Acts 15:20, 29; 1 Tim 4:3; 1 Pet 2:11).

4:4 that each of you should learn to control his own body in a way that is holy and honorable,

The second infinitive of purpose appears here, expressing the positive aspect of Christian teaching on sexuality. This Paul sums up with the two descriptive terms at the end of the verse.

"Holy" translates hagiasmos , rendered "sanctification" in v. 3. Paul's implication is that Christian sexual behavior should express that the Christian belongs to God. His concept is probably stated most clearly in 1 Cor 6:15-20, where he asserts that in sexual intercourse one is joined to one's partner in a way that transcends the physical. Sexual contact outside marriage, therefore, violates the union that the Christian has with the Lord (1 Cor 6:17). Consequently, chastity and fidelity are vivid and necessary expressions of the reality that believers are "in Christ," that the Holy Spirit lives in them, and that they are God's distinct and eternal possession, his "holy" people.

The second term, "honorable," indicates that in the context of marriage sexual relations are to be treated as something profoundly valuable, as one's spouse is treated with the deepest respect and sensitivity. Both terms express Paul's reverence for the foundational concept of Gen 2:24 that marriage, including its sexual component, is an integral part of God's intention for humanity in creation (cf. 1 Cor 6:16). Hence, to behave in any other way is a denial of true knowledge of God, as Paul will state explicitly in the next verse.

Because of the central importance of the two modifiers at the end of the verse, the difficulty in determining the specific sense of the first part of the verse has less impact than it might otherwise. But one interpretation does appear to be more likely, clarifying Paul's point further. As reflected in the NIV's marginal translations, the difficulty comes in understanding what Paul means by toÉ eJautou' skeu'o" ktavsqai ( to heautou skeuos ktasthai ), literally, "to possess his own vessel."

One possibility is that "vessel" here is used as a figure of speech for a wife. It appears that in some Jewish literature wives were sometimes referred to figuratively as vessels, particularly in their roles as sexual partners. 1 Pet 3:7 may reflect this usage. In this case "to possess" may mean "to acquire," a specific sense in which this verb is commonly used, so that Paul would refer to the taking of a wife in marriage. This specific sense appears unlikely in the context, however, since sanctification and honor in marrying a wife would address only one aspect of the broader issue of sexual morality that Paul discusses.

Another alternative is to take "to possess" as a figurative expression for sexual relations in marriage or more broadly for married life generally. This interpretation has the advantage of fitting the context's comprehensive discussion of sexual morality. But both of these possibilities necessitate taking "vessel" in a sense which is clearly attested only in Jewish documents, while this text appears specifically to address Gentile Christians, who are not likely to be familiar with a distinctly Jewish expression.

It is more likely, therefore, that "vessel" should be taken in another sense, as a euphemism for the male sexual organ. This use of skeu'o" ( skeuos ) is attested in both Jewish and pagan Greek literature. "To possess" in this case would have the specific sense of "to have power over," a meaning attested elsewhere for this verb. This interpretation yields a sense that is consistent with the larger context: it states in concrete terms that Christians should govern all their sexual behavior in keeping with their standing as God's people. Furthermore, as Karl Donfried has pointed out, this sense would directly counter the Dionysian cult's use of phallic images, familiar to the Thessalonians. The effect is to express vividly the replacement of the culturally established behavior based on selfish indulgence and power with a new kind of behavior based on holiness and honor. Because this last interpretation is most consistent with the language, culture and context, it appears to be most likely. The NIV text follows this interpretation, using "body" as a euphemism in English dynamically equivalent to "vessel."

4:5 not in passionate lust like the heathen, who do not know God;

Further defining the holiness and honor that characterize Christian sexual behavior and driving home the sharp distinction between the old life and the new, Paul here contrasts the pagan attitude toward sexuality with the Christian approach just described. "Passionate lust" translates a Greek expression which literally reads "passion of lust." The combination of expressions suggests a powerful desire focused on the gratification of the self. Such a mindset, Paul says, is contrary to the true knowledge of God characteristic of his people. "Heathen" here translates the Greek e[qnh (ethnç), more commonly translated "nations" or "Gentiles." But here the term is used not to signal any national or ethnic status but to indicate those who do not know God because they have not entered into a relationship with him through his covenant. It appears, as has been noted above, that Paul addresses mostly Gentile Christians in this section. So the implicit contrast is important. As Christians, these Gentiles have ceased to be "Gentiles" in the sense of being outside of God's covenant (cf. Gal 3:26-29; Eph 2:11-13). They are now members of his covenant people, the Israel of fulfillment, those "in Christ," namely, the church.

"Passionate lust" is symptomatic of ignorance of God in at least two important ways. As discussed above, it first of all betrays ignorance of God's intention for human sexuality as expressed in creation. Paul makes clear elsewhere that sexual immorality, like idolatry, reflects the repression of divine revelation available through creation even apart from the Scriptures (Rom 1:18-32, especially vv. 26-27). Secondly, and more broadly, merely to seek self-gratification in sex is to deny the imperative of self-sacrificial service for others which lies at the very core of the gospel. As the one who did not come to be served but to serve to the point of giving his life for others, Jesus reveals God as seeking always to benefit his people, not himself (Phil 2:5-11; Mark 10:45). Pursuing "holiness and honor" and avoiding "passionate lust" are therefore expressed not only by confining sexual relations to marriage but also by acting within marriage for the service of one's spouse rather than oneself.

Notably, Jesus himself indicated that the desire to gratify the self by exercising power over others in any sphere is characteristic of "Gentiles" (Mark 10:42). The mention of "Gentiles" here may, therefore, indicate a deliberate echo of Jesus' teaching as the Thessalonians had learned it from Paul (cf. vv. 1-2, 6).

4:6 and that in this matter no one should wrong his brother or take advantage of him.

Though some commentators have concluded that Paul shifts subjects from sexual to business ethics or general behavior in this verse, there is little to indicate such a shift. The NIV's translation, which indicates a continuation of the previous discussion, is almost certainly correct; tw/' pravgmati (tô pragmati) most naturally signifies the "matter" under discussion, not "business" or "any matter" (AV). As the previous verse views the basis for Christian sexual ethics from a vertical perspective, so here Paul addresses the horizontal aspect. Sexual immorality not only violates the Christian's bond with the Lord but also with fellow believers.

Paul uses two verbs with similar meanings to emphasize this point. "Wrong" translates uJperbaivnw ( hyperbainô), which specifically indicates going beyond the prescribed boundaries and, as used here, causing injury to another. "Take advantage" represents pleonektevw (pleonekteô), suggesting the attempt to gain something for oneself at the expense of another, "to cheat," in other words. Both verbs are in the Greek present tense, indicating continuing action; they therefore point to a continual doing of harm through sexual immorality.

"Brother" here almost certainly points to other Christians, reflecting Paul's particular concern for the effect of immorality on the unity and integrity of the church. But it is probably used generically to refer to either men or women (hence the NRSV's "brother or sister"). In light of the statement of v. 5, Paul's point probably includes the idea that by engaging in sexual immorality, motivated by the self-centered desire for gratification, one violates the sacred boundaries of the partner's integrity and wrongfully takes from the partner something for selfish gain. Also cheated are the present or future spouses of both persons engaged in immorality because by the immoral act the exclusive bond of marriage is violated.

The Lord will punish men for all such sins, as we have already told you and warned you.

If immorality indeed involves the offenses noted in vv. 5-6a, then its wrong must be declared in divine judgment. To that subject Paul now turns. Literally he writes here, "because God is the one who brings justice concerning all these things." Though immorality committed in secret may escape the notice of all but its participants, God brings to light that which is secret (Eph 5:8-14) in a judgment that is sure and final. The idea that sexual behavior is entirely a private matter, that it can be treated casually or that immorality has no victims or consequences is entirely incompatible with the existence of a just and almighty God who both establishes the standards of morality and brings retribution when the standards are disobeyed.

Again Paul draws attention to the fact that the Thessalonians had already received this moral teaching as a part of their initial instruction as Christian converts. Two verbs are used together to emphasize this point: proei'pon ( proeipon ), meaning simply "to say beforehand," and diamartuvromai ( diamartyromai ), emphasizing a solemn, serious warning. The fact that Paul has repeated this already-received injunction at the length and with the firm rhetoric found here is indicative of the seriousness of the issue.

4:7 For God did not call us to be impure, but to live a holy life.

The reality of God's judgment set forth in v. 6 should not be taken so much as a threat to the readers as a reminder of how they are to live as God's people. God has "call[ed]" them, a concept which in Paul's use indicates not only that God has brought to them the message of salvation but also that they have responded to it with faith (cf. 1:4-6, 9-10). Holiness is therefore one part of that faithful response. But the great significance of their call is in the one who issues it, namely God himself. To have been called by God obliges the readers to live "worthy" of the call (cf. 2:12), to put into practice the will of the one who issued the call.

The call was not for ajkaqarsiva ( akatharsia ), "impurity," a term commonly used in the New Testament for sexual sin, suggesting especially that it defiles its participants, making them unusable for sacred purposes. "A holy life" is again hagiasmos , "sanctification," repeated from vv. 3-4. Here is the objective of God's call: that his people would reflect his own holiness and so be fitting and suitable as his servants and people. They are ultimately motivated, then, not so much by a fear of judgment as by the implications of judgment. The reality that God judges sexual sin reminds them that their identity as God's possession compels an entirely different kind of behavior. Having been saved from sin and judgment by God's grace, they no longer want to have anything to do with anything associated with God's wrath (cf. 1:10).

4:8 Therefore, he who rejects this instruction does not reject man but God,

A strong inferential particle, toigarou'n, ( toigaroun , "therefore") introduces this verse, firmly indicating that this conclusion follows necessarily and inevitably from the preceding discussion. The standards of sexual purity are not merely matters of individual interpretation, coming from Paul's human judgment (ajnqrwpon [anthrôpon, "man"] indicates "human" generically here rather than males specifically), or of cultural differences, coming from Jewish culture in contrast to Greek. These instructions are indeed delivered by a human agent, but he is an agent of God, and apostle who represents the one who sends him and speaks with the sender's authority. The nature of God himself, his intention expressed in creation and special revelation, and his relationship to his people demand the sexual purity that Paul has described. Rejection of this teaching therefore cannot be taken lightly; there is no room for opinion in such matters. Paul uses the present tense for the verbs translated "reject," indicating the continuing rejection of the teaching through a sinful lifestyle and the consequent continuing rejection of God. In essence, then, the one who lives immorally lives in a state of hostility to God.

who gives you his Holy Spirit.

To drive home this point further, Paul again appeals to one of the blessings received by the Thessalonians. The Spirit of God given them in their conversion is the Holy Spirit, the one who sets them apart from others and enables them to grow in holiness of life. To continue in immorality is therefore to treat God's inestimable gift with contempt, denying the very purpose for which God gives the gift. Again, the verb "gives" is in the Greek present tense, probably pointing to the fact that God gives the Holy Spirit continually to abide in the lives of believers and so continually to produce holy living.

The language of this statement is similar to several statements of Jesus in the Gospels (Mark 9:37 and parallels; Matt 10:40; Luke 10:16; John 12:44; 13:20). This similarity may indicate that Paul is deliberately echoing these statements to remind the Thessalonians of the teaching which they had already received (see comments on v. 2 above).

This warning about rejecting the teaching on sexual morality may indicate that some in the Thessalonian church had done just that. On the other hand, in addressing the Corinthian church on the same subject, Paul left no doubt that he was aware of specific instances of immorality, denouncing them precisely and unequivocally (1 Cor 5:1-13, especially vv. 1-2). This warning, then, may be prompted not by immoral behavior already in the church but by the strong potential for it in the environment of Thessalonica.

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

⁹ Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other. ¹⁰ And in fact, you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more.

The tone of this exhortation is markedly different from that of the preceding section. Here Paul's confidence in the readers is unmistakable. Again noting that this responsibility stems from God himself and has already been received by the Thessalonians, Paul offers a brief reminder, encouraging the readers to grow in the behavior that they have already shown.

Paul alluded to the Thessalonians' love as one of their three cardinal virtues in the initial thanksgiving section (1:3). The centrality of such love in the Christian life is expressed, of course, in all parts of the New Testament. The supreme importance of love, rather than any specific issue or problem related to the Thessalonians' behavior, is the likely reason for Paul's including this discussion.

4:9 Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other.

"Now about," translating the Greek periÉ dev ( peri de ), because it is paralleled in 1 Cor 7:1, has been taken by some as an indication that Paul is now replying to a letter delivered by Timothy from the Thessalonians. The rather general tone of the instructions which follow suggest, however, that there was no such letter. The expression is most likely an ordinary transition to a new subject.

That subject is named with the term filadelfiva ( philadelphia , "brotherly love"), which prior to the New Testament was used almost exclusively of love between blood relatives. Its use here emphasizes the relationship among Christians created by their kinship in Christ. It implies first of all that Christians recognize the common bond of their shared relationship with God, which in turn motivates them to care for one another as the closest of family members. Paul's habitual use of "brothers" to address the readers (1:4; 2:1, 9, 14, 17; 3:2, 7; 4:1, 13; 5:1, 4, 12, 14, 25; cf. 4:6, 10; 5:26, 27) and his previous discussion of his own affection for them (2:6b-12; 2:17-3:10) are aspects of his expression of this reality. This love is based on a common relationship and is mutually shared among the believers, but it goes beyond merely reciprocal affection. The familiar term ajgapavw (agapaô), used in the New Testament for self-sacrificial love regardless of the unworthiness of the object, is also used here to refer to the love between Christians.

Such love has been "taught by God" (a term found only here in the New Testament) specifically in the gospel itself, which is above all the demonstration of the true nature of God's self-giving love. Reconciled to God through his love and so drawn into a relationship with brothers and sisters in Christ, Christians must exercise the same kind of love to one another as an indispensable consequence. No wonder, then, that Paul reminds readers of this central imperative in all of his letters (e.g., Rom 13:9-10; 1 Cor 13:1-14:1; 2 Cor 2:8; Gal 5:22; Eph 5:2; Phil 2:2; Col 3:14; 2 Thess 3:5; 1 Tim 1:5; 2 Tim 2:22; Titus 2:2; Phlm 9). No wonder also that the divine teaching of love through the gospel is paralleled by God's Spirit distributing it to the hearts of believers (Rom 5:5; cf. Gal 5:22). And no wonder that Paul says here that he has no need to write on this subject: this supreme obligation was at the heart of Paul's face-to-face instruction and has been at the heart of the readers' Christian experience ever since. In line with all of these considerations is the tense of the verb "to love" in this verse: it is present, emphasizing continuing, constant love.

4:10 And in fact, you do love all the brothers throughout Macedonia.

What Paul has just described as an obligation is here expressed as a reality. The readers put God's love into practice: the verb poievw (poieô, "do") used here suggests that their love is expressed in action, and the tense is again present, indicating a continuing action. Their love is not confined to those in their immediate circle but includes fellow Christians outside Thessalonica. These observations indicate that the Thessalonian Christians were already actively communicating and sharing with other churches in Philippi, Berea, and perhaps elsewhere, exercising the universal love of God beyond the boundaries of convenience (cf. Acts 11:27-30).

Yet we urge you, brothers, to do so more and more.

Paul's exhortation is to grow in this practice of love. "To do so more and more" translates the Greek phrase periseuvein ma'llon ( perisseuein mallon ), literally "to abound more." The implication is that already their love abounds, but grounded in the love of God, it must continue to grow without limits. Such growth would include practicing love more consistently, more widely, at greater cost, and through the specific behaviors described in vv. 11-12.

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

¹¹ Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, ¹² so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

The division of the text at this point, reflected in the verse numbering and in the NIV's paragraph break as well as in the outline of this commentary, is somewhat misleading. A distinct element of Paul's exhortation appears here, dealing with Christian behavior in society, especially economic society. But the sentence structure of the Greek text indicates that Paul conceives of this subject as a continuation of the preceding instructions. Verses 11-12 are grammatically dependent on v. 10, presenting additional objects of the verb translated "urge." In essence, then, Paul presents the responsibilities of tranquil citizenship and honest labor as expressions of genuine Christian love, specifically because they remove burdens from others and remove obstacles that might prevent nonbelievers from coming to faith. Such behavior was a part of his own expression of love when he ministered in Thessalonica (2:6b-12).

Diligent labor was held in high esteem by Greco-Roman society. Philosophers of various schools counseled their students to adopt behavior similar to what Paul describes here. Some have argued, in fact, that Paul offers these instructions merely because they represented the respected morality of the time. However, this conclusion can be maintained only if 2 Thessalonians is not an authentic letter of Paul reflecting the situation in the Thessalonian church (cf. the introduction to 2 Thessalonians below), for there a similar exhortation is given but with much greater intensity (2 Thess 3:6-15). But if 2 Thessalonians is authentic, the most reasonable conclusion is that Paul was already aware of an incipient problem with idleness and troublemaking in the church.

Why such a problem arose is difficult to say. In light of the eschatological emphasis of these letters, some interpreters have proposed that certain Thessalonian Christians may have stopped working because they expected that Christ would return very soon. This exhortation does immediately precede the eschatological discussion (4:13-5:11), which is in turn followed by another about idleness (5:14). However, because Paul directly connects to the eschatological teaching of both letters to other issues, we can have no certainty that the idleness stemmed from eschatological misunderstanding. Another alternative is that some may have taken unnecessary advantage of other Christians' generous sharing of material things by quitting their work. Though this reconstruction has the strength of a connection to the immediate context (vv. 9-10), it also can be regarded as no more than a possibility. Human nature is such that some in the Thessalonian church may have abandoned responsible labor without any specifically identifiable cause.

4:11 Make it your ambition

"Make it your ambition" translates filotimevomai ( philotimeomai ), used only by Paul in the New Testament (Rom 15:20; 2 Cor 5:9). Originally the verb meant to consider something an honor or to aspire to something, but in the first century it was commonly used in a less specific sense of striving after something. At the same time, the term was used commonly in honorary decrees to mean "to act with public spirit." Though Paul may mean no more imply no more than earnest pursuit here, the emphasis of the rest of the statement on what might be called public virtues might indicate that he uses the verb in this last sense.

to lead a quiet life, to mind your own business and to work with your hands,

As the NIV clearly indicates, this ambition has three objects. "To lead a quiet life" translates hJsucavzw (hçsychazô), implying behavior that does not cause disturbance or conflict. Perhaps mindful of the conflict naturally engendered by the preaching of the gospel, no less in Thessalonica than elsewhere (cf. Acts 17:5-9), Paul enjoins quietness in part as a means of showing that Christianity is not the socially subversive teaching which some perceived it to be (cf. v. 12). As his own behavior had shown the truth of the gospel (2:1-12), so the readers' must also.

But more than the public image of Christianity is at stake, since the practice of Christian love has peace, not conflict, as its objective (cf. 1:1; 5:23). "To mind your own business" translates a Greek expression which implies both negatively that one would not interfere in the affairs of others and positively that one would be responsible for his or her own material support. Idleness is the opposite of what Paul instructs here, since it gives ample opportunity for interference in others' lives (cf. 2 Thess 3:11; 1 Tim 1:13) and refuses self-support. While the responsibility of Christian love includes sharing with those who have need, it also demands that those who can care for themselves should do so.

Again, Paul's own example is paramount here, for he supported himself in Thessalonica even though he could have lived by his converts' gifts (cf. 2:9; 2 Thess 3:7-10; 1 Cor 9:1-18). The exhortation for the readers to work with their hands elaborates the positive aspect of the previous instruction, reflecting the fact that most employment in the ancient world involved manual labor or skilled handcrafts.

just as we told you,

None of these instructions were new to the Thessalonians. "We told" represents paraggevllw (parangellô), which implies not merely instruction but command (cf. 4:2). The lifestyle that Paul commands here is the same that he had commanded before (2:12) and the same that he lived among them.

4:12 so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

Paul here indicates a twofold purpose for his threefold exhortation in v. 11. While the NIV's translation here does not follow the Greek text literally, it nevertheless represents an accurate interpretive rendering of the Paul's sense. More literally the text may be rendered, "so that you may walk respectably for outsiders and may have need of nothing." The first purpose focuses on the impact of the church's behavior on the larger world, implying a style of life that will earn the respect even of those who do not share the Christians' moral outlook (cf. Rom 13:13). It is, of course, impossible for Christians not to find themselves in conflict with the unbelieving world at some points (cf. 2:13-16). But at the least they should not provide any unnecessary basis for accusation or scorn (cf. 1 Pet 2:12, 15, 20; 3:13-17; 4:12-16). And more than that, their exemplary public behavior should provide the occasion to share the gospel with unbelievers (1 Pet 3:15). Their labor should likewise provide sufficient means to meet their own needs, freeing their fellow Christians from unnecessary burdens. Both verbs in this verse, appearing in the present tense, stress continuing action.

B. EXHORTATION CONCERNING THE LORD'S RETURN (4:13-5:11)

Eschatology, or the doctrine of the last things, has been a constant, underlying refrain to this point in 1 Thessalonians (1:10; 2:12, 16, 19; 3:13). In this section it becomes explicit. Apparently some misunderstanding had arisen in the Thessalonian church about Paul's eschatological teaching. Specifically it appears that some did not yet understand the implications of Christ's resurrection and coming for believers who had died. More generally it seems that the church had not thoroughly grasped the implications of Christ's coming for day-to-day Christian behavior and attitudes.

This section focuses on these specific problems, clarifying and reiterating the core of teaching which Paul had already given orally to the Thessalonian Christians. Throughout the discussion, Paul's emphasis is not merely on eschatology as a fascinating aspect of Christian teaching but on its implications for the practice of Christianity. In this respect this section is a part of the direct exhortation which began in 4:1 rather than a distinct unit of its own. Paul's purpose is not to satisfy curiosity about the exact events which accompany Christ's return or the exact nature of life in eternity but to remind the readers that their promised future life in Christ has a radical effect on their already-realized present life in Christ. Proper interpretation of this section must therefore focus on the impact of Paul's words on the Christian experience, not on speculation about issues which the apostle does not address.

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

¹³ Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. ¹⁴ We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. ¹⁵ According to the Lord's own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. ¹⁶ For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. ¹⁷ After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. ¹⁸ Therefore encourage each other with these words.

The Thessalonian Christians appear to have particularly misunderstood what the coming of Christ meant for those believers who had already died. Possible sources for this misunderstanding are not hard to imagine. One contributing factor could be the distinctive Christian teaching on the resurrection. In Jewish teaching prior to Jesus the resurrection is something that takes place at the end of history. But in the Christian gospel, and especially in Paul's letters, Jesus' resurrection shifts the temporal orientation of the resurrection. Jesus is raised not when history ends but as it continues. That resurrection means that those who are united with Christ are raised with him, experiencing from their baptism onward the new life of eternity even while they live in the present world (cf. Rom 6:3-4). It also guarantees that at the end of this present world, which occurs when Christ returns, they will be raised to live in the new world of the age to come (1 Cor 15:20, 23-26). Thus, the resurrection is for believers both an experience already accomplished at their conversion and something yet to be experienced when Christ returns.

For the readers, many of whom were Gentiles (cf. 1:9) unfamiliar with the concept of the resurrection (cf. Acts 17:18, 31-32), the details and implications of this teaching must have been difficult to grasp. But even Jewish Christians probably had trouble making the shift to thinking of the resurrection as something both present and future. It may well be that the Thessalonians understood that they had already been raised with Christ but did not comprehend the concept of a future resurrection with its implications. Or they may have simply thought that Christ's resurrection is the only resurrection in God's plan. Such belief could easily have caused discouragement and despair if a brother or sister in Christ had died since Paul left. As that death ruptured the fellowship of the church, misunderstanding about the resurrection would have left those who were alive with no hope of being restored to the one who was dead. Furthermore, if Paul had taught that all believers would greet the Lord at his return, a death in the church without a resurrection to come would throw the truth of Paul's teaching into question.

Other reconstructions are also possible. Some argue that the Thessalonians believed merely that the dead would not participate in the parousia or would not have the same blessed experience as those who will be alive. However, it is difficult to believe that this alone would cause them to grieve like those without hope (v. 13). Joseph Plevnik has argued that the Thessalonians believed, with many Jews, that for a person to be taken up from earth to heaven (v. 17), that person must be alive. They understood that at Christ's return the living would be taken up but had mistakenly concluded that the dead could have no part in this. Though this reconstruction does justice to much of the language of this section, it neglects the indications, noted below, that Paul also implies that the dead are present with Christ prior to his return. The best hypothesis remains a more essential misunderstanding of the resurrection stemming from the shift in thinking demanded by this doctrine.

This passage, then, emphasizes that at the coming of Christ those who have died in Christ will suffer no disadvantage. Theirs is no second-class experience: they will be present with the Lord at his coming and experience all of eternity with him. Furthermore, those who grieve the death of a fellow Christian have the assurance that God's people will all be reunited in his presence at Christ's return. The purpose of God to unite all those who belong to him in eternal fellowship with him and each other will in no way be frustrated by death!

The question is often raised as to whether the teaching of this passage and of 1 Cor 15 on the future resurrection can be reconciled with Paul's teaching on life after death in 2 Cor 5:1-10 or Phil 1:20-23. In those latter passages he speaks of what appears to be a conscious life in the Lord's presence immediately after the death of the individual.

A variety of approaches have been taken to reconciling these passages. Some have argued that Paul's thinking changed between the writing of 1 and 2 Corinthians from belief in a resurrection at the end of history to belief in life immediately after death, perhaps because he sought to explain the death of some believers or the delay in Christ's return. This view, aside from its theologically problematic assertion that Paul's apostolic teaching evolved to the point of contradiction, understands these passages rigidly and simplistically, not according to the characteristic complexity of the rest of Paul's doctrine.

Another approach argues that the soul or spirit of the dead believer "sleeps" in an unconscious state until the resurrection. But this conclusion is based on a misunderstanding of biblical language for death (see comments on v. 13 below), undervalues Paul's confidence that to be absent from the body is to be at home with the Lord (2 Cor 5:8), and cannot explain specific expressions in Paul's discussion here (see comments on vv. 14-15 below).

More traditionally it has been understood that between death and the resurrection the Christian exists in a "disembodied state," a conscious but incomplete state of blessedness which ends when the believer receives the resurrection body when Christ returns. The traditional view has the virtue of explaining coherently all of Paul's statements about life after death. But whether Paul or any other New Testament writer implies that in the intermediate state Christians exist as disembodied spirits is at best questionable.

Whatever the specifics at this point, the relevant passages in fact offer a different emphasis in context. This text stresses the resurrection at the end of history as the reuniting of believers who have died with those who are still alive. Here the dead, who are already in the Lord's presence, are raised in relation to those from whom they have been separated, namely those alive on the earth, so that all share together in the return of Christ and the eternal fellowship that follows. In 2 Cor 5:1-10 and Phil 1:20-23 Paul stresses the individual's confidence that nothing, death included, can sever his relationship with Christ-that in fact death makes that fellowship even more direct (cf. Rom 14:8). So whatever else a future resurrection may mean for those who die before the Lord returns, these texts assure those united with Christ in his death and resurrection that death for them is in every respect a defeated enemy (cf. 1 Cor 15:54-57).

4:13 Brothers, we do not want you to be ignorant about those who fall asleep,

Paul begins the discussion with an assertion of the subject he will address and the purpose for addressing it. The subject is "those who fall asleep," or more literally "those who are sleeping" (tw'n koimwmevnwn [ tôn koimômenôn] is a present participle, indicating continuing action). "To sleep" is a common euphemism for death in both Greek and Jewish literature. To infer from the expression that those who are dead have no consciousness is a patent over-interpretation, since death is referred to as sleep in a wide variety of ancient texts where no such implication is in view. For Christians, however, the term may have been especially useful since it provided the reminder that Christ would awaken those who have fallen asleep in death (cf. Luke 8:52). "We do not want you to be ignorant" represents a kind of emphatic, double-negative expression which is common in Greek rhetoric; it is the equivalent of "we want to inform you" (cf. Rom 1:13; 11:25; 1 Cor 10:1; 12:1; 2 Cor 1:8).

or to grieve like the rest of men, who have no hope.

Paul's purpose for this teaching is to address and change the grief which they will naturally experience, or may have already experienced, when a brother or sister dies. His point is not that Christians who understand this teaching will not grieve at all. That idea is belied by Paul's own experience: in Phil 2:27 he indicates that had his associate Epaphroditus died from a serious illness, Paul would have experienced "sorrow upon sorrow." Rather his point is that grief with hope is fundamentally different from grief without hope; the statement might be paraphrased, "so that you will not have the same kind of grief as those without hope." "The rest of men" are those without that hope which springs from the gospel; theirs is the condition of sinful humanity left to itself (cf. Eph 2:12). "Hope" (ejlpiv", elpis ) is, of course, more than optimism or positive thinking. In the context of the Christian gospel it signifies a confidence about the future which is based on God's faithful promises, already in the process of fulfillment through Christ (cf. comments on 1:3). Christians will therefore still grieve at the death of a fellow Christian because their fellowship with that brother or sister has been interrupted. But as Paul will stress, their hope alleviates and transforms that grief because when Christ comes their fellowship will be restored. Death's "sting" (1 Cor 15:55) is removed from grief because the temporary separation of death will yield to the eternal fellowship of the Lord's people (cf. 2 Cor 4:17-18).

4:14 We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him.

Belief in the final resurrection of the dead in Christ, Paul asserts here, is a necessary consequence of the fundamental Christian belief in the death and resurrection of Jesus. In fact, it has been argued that Paul here quotes a common early Christian creed, or statement of belief: the introductory "we believe," the use of "Jesus" instead of Paul's more common "Christ," and the use of ajnivsthmi (anistçmi) for "rose," not the ordinary term for Paul, have been taken as evidence of a pre-Pauline origin for this statement.

But whatever its origin, the force of the statement is unmistakable. The first portion of this verse, "We believe that Jesus died and rose again," is presented as a condition in the Greek text, literally "If we believe . . . ." But the "if" in no way implies any doubt that the Thessalonians have faith in Christ's death and resurrection; rather, the sentence structure allows Paul to declare the destiny of the dead in Christ as something which follows as a matter of course from the gospel itself. The work of God begun in Christ's death and resurrection has as its objective the uniting of all of God's people in eternal fellowship with him.

As long as those people are separated, some in his presence in heaven and others on earth, and as long as those on earth do not experience the fullness of his presence, God's purpose remains unfinished. Christ's return to earth for those who are alive will address the second part of this unfinished business, as the Thessalonians already realize. Paul here stresses the solution to the first aspect by asserting that when Jesus comes, he will bring his people who have died "with him" to be reunited in fellowship with those who are still alive.

A couple of expressions in this verse deserve particular attention. The Greek term in this verse translated "fallen asleep" (koimhqevnta", koimçthentas), is in the aorist tense, different from the present-tense expression in v. 13. It more naturally refers to the point of death rather than the state of being dead indicated in the previous verse, appropriately so since Paul refers to those who were Christian believers when they died. Bruce calls attention to the contrast between the figurative use of "sleep" for the death of believers here and the literal expression "died" for Christ. He notes that Paul nowhere uses "sleep" for the death of Christ, perhaps "to stress the reality of his death, as something not to be alleviated by any euphemism." It is probably also significant that Christ will bring the dead "with him." Though it is possible that this expression refers to their being brought to heaven after their resurrection, expressions in vv. 15, 17 (see comments below) suggest another idea: that those who have died did not simply "sleep" in their graves but have since death been with Jesus in God's presence awaiting his return.

4:15 According to the Lord's own word, we tell you

Paul indicates here that the teaching he offers is based on the authority of Jesus himself. "According to the Lord's own word" probably refers to the teaching of Jesus about his return, particularly his assurance that at his coming he will gather together all of his people (Matt 24:30-31) to be "with him" (25:10). Of course, Paul does not repeat this teaching verbatim but elaborates on it and applies it to the Thessalonians' circumstances, all under the guidance of the Spirit's inspiration of the apostle; hence he writes "according to the Lord's own word, we tell you . . ." (cf. a similar elaboration, expressed in greater detail, in 1 Cor 7:10-15). It is less likely that this "word of the Lord" is some other teaching of Jesus not recorded in the gospels, and much less likely that it is a later Christian prophet's utterance, unrelated to Jesus' own teaching.

that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep.

The certain assurance that those who have died are at no disadvantage comes into clear focus with this statement. The living will not "precede" the dead at the Lord's "coming" (parousiva, parousia , see comments on 2:19). This observation is not merely a matter of establishing a chronology of end-time events. Rather, it makes clear that the dead will experience every bit as much of the blessing of the Lord's return as the living. If, as Paul will elaborate, the dead are raised "first" and "then" those who are alive will join them to meet the Lord (vv. 16-17), the dead will participate in every part of the Lord's triumphant return and its rewards. Thus, the "chronology" really serves a larger issue relevant to the concerns of the Thessalonians: God will fulfill his promises to all his people, even those who have died.

The additional description of the living reinforces this point. "Those who are left" translates oiJ perileipovmenoi ( hoi perileipomenoi ), commonly used for persons left "behind." Especially in light of "with him" in v. 14, this can imply nothing less than that the dead in Christ have been with him in a way that the living have not. That state ends for them with the Lord's return. By implication then, if there is any advantage, it lies not with the living, as the Thessalonians had feared, but with the dead, who have been in the Lord's presence already. This concept appears to be the opposite of what was offered in some Jewish literature of this period, in which those alive at the end of history have the greater blessing.

Some have argued that Paul's use of "we" here (hJmei'", hçmeis, "we," is emphatic) indicates that he expected to be alive when the Lord would return. To draw this conclusion from this point of grammar is at best unwarranted, however. Though Paul's language here certainly holds out the possibility of Christ's return in the near future, as does the entire thrust of his discussion in 5:1-11, we have no direct indication that he believed that the Lord's return would certainly occur in his generation. Paul regarded the time of the Lord's coming as indefinite and so requiring alertness (cf. 5:2-6), just as Jesus' teaching counseled patient faithfulness in light of possible delay in his return (Matt 25:1-30). Later in this context, as Marshall points out, Paul acknowledges the very real possibility that "we," as in this verse, might be either alive or dead at the Lord's return (5:10). The concept of 2 Pet 3:1-10 is hardly foreign to Paul's thinking!

4:16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God,

The language that Paul uses here would have been familiar to anyone who knew the traditions of Jewish apocalyptic literature. Its roots are in the Old Testament prophets, especially Dan 7:13-14, where a vision of a series of political empires comes to an end with the coming of "one like a Son of Man" on the clouds of heaven. In his interrogation from the high priest Jesus himself used this language to refer to his triumphal return after his crucifixion (Matt 26:64; Mark 14:62; Luke 22:69), but the most significant parallel is in Matt 24:30-31, where the coming from heaven is also accompanied by the trumpet and, as noted above, the gathering of God's chosen people. Taken as a whole, the statement points to the climax and completion of God's saving work in history.

The images found here underline that in this event the final, universal purposes of God are completed. "The Lord himself" is an emphatic expression referring to the Lord Jesus. His descent from heaven is accompanied by a variety of "sound effects." He issues a "loud command," probably the summoning of the dead as pictured in John 5:25-29. The "archangel" does not appear in the Old Testament (but cf. Dan 10:13; 12:1) and only in one other text in the New (Jude 9). The term suggests a chief angel; its use here stresses that the voice which announces Christ's return comes from the most authoritative of the heavenly creatures.

Trumpets in the Old Testament are used in warfare (e.g., Num 10:9; 2 Cor 20:28) and during festivals and sacrifices, especially the Day of Atonement (Num 10:10; Lev 25:9). Perhaps more significant for this text is the use of the trumpet to call Israel to assembly (Num 10:7) or regather Israel from exile (Isa 27:13), for here the people of God are called to eternal assembly with the trumpet. Also significant is the trumpet sound which accompanies God's manifestation at Mount Sinai (Exod 19:16), as Christ's coming brings the ultimate theophany. Likewise the trumpet is associated with God's judgment on the wicked and his deliverance of his people (cf. Isa 27:13; Zech 9:14); Christ's coming again brings the final judgment and deliverance. The combination of these factors suggests a sudden, dramatic, unmistakable, universal and final event. As Morris notes, this imagery is very difficult to square with the concept of a "secret rapture" in which believers disappear from the world but ordinary life continues otherwise.

and the dead in Christ will rise first.

Paul notes two immediate consequences of the Lord's return. The first is the resurrection of the dead in Christ. That their resurrection is "first" ensures that they are full participants in all that follows. The context does not allow "first" to imply that a resurrection of the wicked will follow after an intervening period of tribulation; rather, it indicates a sequence with the gathering of the living saints in v. 17. The fate of the wicked is not Paul's concern here. It is worth noting that for Paul the statement that the Lord will bring "with him" those who have died (v. 14) and that they will "rise first" when he comes were entirely compatible. The expression "the dead in Christ" first of all should probably be understood as having a meaning distinct from "those who have fallen asleep in him" (v. 14): that phrase emphasized the point of death, whereas this one suggests that these remain in fellowship with Christ even though they have died.

So what does it mean for these who are in conscious fellowship with the Lord to be raised? As Paul states elsewhere, the nature of the resurrected body, suited to a new order of existence, is beyond our present experience and so impossible for us to comprehend (1 Cor 15:35-53). These different statements are contradictory only if understood in the most rigidly literal and materialistic way; they clearly employ figures to convey concepts beyond present human experience. But to say that they are figures in no way denies that they refer to actual events of the future. It is simply to say that the point of all such biblical descriptions is to convey the significance of God's promised future, not to offer a journalist's description of the events.

4:17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air.

The second consequence is here described. "After that" translates e[peita ( epeita ), literally "then" or "next"; because it follows immediately after "first" in v. 16, this term indicates that Paul describes two events in sequence. The point, however, is not to stress the sequence but its consequence: the dead in Christ will participate fully the Lord's return. Though the reader of the NIV might infer from "still alive" that Christians alive at the Lord's coming are survivors of a violent persecution, Paul's Greek expression makes no such implication. These are simply "the living" as in v. 15. Also as in that verse these have been "left," that is "left behind" because those who have died have gone to be with the Lord. But their separation from the Lord's immediate presence now comes to an end.

What happens to the living is now exactly what happens to the dead; Paul emphasizes this with a repetitive expression, a{ma suÉn aujtoi'" ( hama syn autois ), "together with them." Both the living and the resurrected dead are "caught up": aJrpavzw (harpazô; the Latin translation rapere is the origin of the modern term "rapture") implies a sudden, even violent action and is used elsewhere by Paul of his own experience being "caught up" to heaven (2 Cor 12:2-3). Its use in the passive voice here implies that God does the action, even if it is accomplished through angelic intermediaries (Matt 13:41). As a result the Lord's people join him "in the clouds." Clouds are an important element in the description of the coming of the Son of Man in Dan 7:13-14 and Matt 24:30, undoubtedly because of their prior biblical association with God's visible manifestation (Exod 16:10; 19:16; 1 Kgs 8:10-11; Isa 19:1; Ezek 1:4, 28; cf. Acts 1:9).

There they "meet" the Lord; ajpavnthsi" (apantçsis, "meeting") appears here and in Matt 25:9, perhaps because Paul has based this statement in part on that saying as well. While it has been argued that this was a technical term for an official meeting of a visiting dignitary, the evidence cited to support such a specific meaning of the word is not conclusive. But the context of the expression certainly bears out that implication here, whether the word carries a technical sense or not. Those who meet the Lord welcome him as the king who has come to reign. That the meeting occurs "in the air" is consistent with the image of the Lord descending with the clouds and further underlines that this event occurs by the power of God himself.

Speculation is rife as to whether the Lord leads his people to heaven or back to earth after this meeting. It must suffice to make two observations at this point: (1) nothing in this text expresses or implies anything on the subject; (2) the point which Paul does stress here is not where these events will conclude but with whom , as the next sentence indicates.

And so we will be with the Lord forever.

This statement concludes the description of the Lord's coming by making explicit its result. For both the living and the dead in Christ, his return means the completion of all that has been incomplete. The separation of living and dead will be ended as both are united in Christ's presence; the real but not-yet-fully realized relationship between believers on the earth and the Lord in heaven will be fulfilled (cf. 1 Cor 13:12). In every respect God will have been faithful to his promises.

4:18 Therefore encourage each other with these words.

As Paul began the eschatological discussion by expressing the value that this teaching had for the Thessalonian Christians (v. 13), so now he ends this section with a similar statement. In light of the context, the encouragement that this teaching offers first of all goes to the grieving that their separation from the dead will indeed be overcome. But as Paul has begun the larger section as an encouragement to live in order to please God (4:1), that note may be sounded here secondarily. As Marshall rightly points out, the text emphasizes not the reunion of the living with the dead in Christ but the reunion of all the Lord's people with the Lord himself. That emphasis carries with it the imperative to live as one who spends eternity in the Lord's presence. Thus, the discussion of 5:1-11 will focus more specifically on the relevance of the Lord's coming to the day-to-day life of the Christian.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Th 4:4

that each one of you know how to possess himself of his own vessel in sanctification and honor ,

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 4 (Chapter Introduction)

Overview

1Th 4:1, He exhorts them to go forward in all manner of godliness; 1Th 4:6, to live holily and justly; 1Th 4:9, to love one another; 1Th 4:11, and quietly to follow their own business; 1Th 4:13, and last of all, to sorrow moderately for the dead; 1Th 4:17, And unto this last exhortation is annexed a brief description of the resurrection, and second coming of Christ to judgment.

Poole: 1 Thessalonians 4 (Chapter Introduction)

THESSALONIANS CHAPTER 4

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 4 (Chapter Introduction)

(1Th 4:1-8) Exhortations to purity and holiness.

(1Th 4:9-12) To brotherly love, peaceable behaviour, and diligence.

(1Th 4:13-18) Not to sorrow unduly for the death of godly relations and friends, considering the glorious resurrection of their bodies at Christ's second coming.

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 4 (Chapter Introduction)

In this chapter the apostle gives earnest exhortations to abound in holiness, with a caution against uncleanness, enforced with several arguments (1Th 4:1-8). He then mentions the great duties of brotherly love, and quietness with industry in our callings (1Th 4:9-12). And concludes with comforting those who mourned for their relations and friends that died in the Lord (1Th 4:13-18).

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 4 (Chapter Introduction)

The Summons To Purity (1Th_4:1-8)

The Necessity Of The Day's Work (1Th_4:9-12)

Concerning Those Who Are Asleep (1Th_4:13-18)

Constable: 1 Thessalonians (Book Introduction)

Introduction

Historical background

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

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

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

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

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

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

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

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

Purpose

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

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

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

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

Message¹⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It results in indolence that leads to strife.

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

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

Outline¹¹

I. Salutation and greeting 1:1

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

A. Thanksgiving for the Thessalonians 1:2-10

1. Summary statement 1:2-3

2. Specific reasons 1:4-10

B. Reminders for the Thessalonians 2:1-16

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

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

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

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

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

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

A. Christian living 4:1-12

1. Continued growth 4:1-2

2. Sexual purity 4:3-8

3. Brotherly love 4:9-12

B. The Rapture 4:13-18

C. Personal watchfulness 5:1-11

D. Church life 5:12-15

1. Attitudes toward leaders 5:12-13

2. Relationships among themselves 5:14-15

E. Individual behavior 5:16-24

1. Personal actions and attitudes 5:16-18

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

3. Divine enablement 5:23-24

IV. Conclusion 5:25-28

Constable: 1 Thessalonians

1 Thessalonians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Thessalonians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

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

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Gill: 1 Thessalonians (Book Introduction)

INTRODUCTION TO 1 THESSALONIANS

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

Gill: 1 Thessalonians 4 (Chapter Introduction)

INTRODUCTION TO 1 THESSALONIANS 4

In this chapter the apostle proceeds to exhort in general to the performance of good works, particularly to purity of life, to brotherly love, to quietness, diligence, and industry in the several callings of life, and not to mourn in an excessive and immoderate manner for deceased friends; which leads him to say some things concerning the second coming of Christ, and the resurrection of the dead. The general exhortation to holiness is in 1Th 4:1 which is pressed in a way of entreaty for the sake of Christ; and the duties urged to were the commandments of Christ, and which the apostles had given them, and they had received, and were well acquainted with; and besides, a walk according to these commands was well pleasing to God, and sanctification in general was his will: and in particular the apostle exhorts to abstain from fornication, and all uncleanness; since it is a dishonouring the body of man; acting the part of the ignorant Gentiles that know not God; a defrauding another man, as is uncleanness with another man's wife; the vengeance of God will light on such; it is contrary to that calling with which the saints are called, that being to holiness, and not uncleanness; and to despise this exhortation, is casting contempt, not upon man, but God himself, 1Th 4:4. Brotherly love is the next thing exhorted to, which seemed needless to write about, since, in regeneration, these saints were taught to exercise it, and had exercised it towards all the brethren throughout Macedonia, though it was necessary to exhort them to abound more and more in it, 1Th 4:9 and to study peace and quietness, and be industrious in their business, that so they might live an honest life among their carnal neighbours, and not be in want of anything from them, 1Th 4:11 and whereas some of them had lost some of their dear friends and relations by death, and were ready to exceed due bounds in their sorrow for them, he dehorts from such immoderate sorrow, as being like that of those that had no hope of a resurrection from the dead; whereas, seeing it was an article of their faith, that Christ was risen from the dead, they might assure themselves that those that sleep in him shall be brought along with him when he shall appear a second time, 1Th 4:13 which will not be prevented by those that are alive when Christ comes; for as they will be changed, the dead in Christ will be raised at his coming; which coming of his will be in person, from heaven, with a shout, the voice of the archangel, and trump of God; and then both shall be caught up together to meet him in the air, and be for ever with him; and therefore they had no need to sorrow as others, since they should meet again, and never part more, and with which words they should comfort one another under their present loss, 1Th 4:15.

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.

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-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