Paul thanked God for the spiritual growth of his readers, encouraged them to persevere in their trials, and assured them of his prayers for them. He did so to motivate them to continue to endure hardship and thereby develop in their faith (cf. James 1:2-4).
1:3 In his earlier epistle to the Thessalonians Paul had urged them to grow in faith (1 Thess. 4:10) and to increase in love (1 Thess. 3:12). He now rejoiced that they were doing both of these things (v. 3).5Paul began each of his epistles except Galatians with thanksgiving for the spiritual progress of his readers. The word translated "greatly enlarged,"which Paul used to describe their faith, occurs only here in the New Testament and means "grown exceedingly,"not just normally. The Thessalonians' growth had been unusual. They were a model congregation in this respect.
"We ought to give thanks"means "We must give thanks"(cf. 2:13). Paul was not saying he knew he should give thanks but did not, but he felt obligated to give thanks and did so.
"Clearly in this entire passage . . . the writers reveal themselves as men who are elated . . . rather than reluctant, exuberant rather than hesitant."6
"Paul was well aware of the shortcomings of the Thessalonian believers, but he did not allow their faults to blind him to their strong points. . . . Instead of criticizing, he is eager to commend."7
1:4 No wonder Paul said he cited the Thessalonians to other churches as an example to follow. This growth had come in the midst of persecution, and this made it even more commendable. "Faith"(Gr. pistis) usually refers to faith in someone or something, but often it means "faithfulness"(e.g., Rom. 3:3; Gal. 5:22; Titus 2:10). It probably has the latter meaning here. His readers were enduring hostile actions ("persecutions") as well as other painful experiences ("afflictions") at the hands of both Jews and Gentiles because of their Christian faith (cf. 1 Thess. 1:6; 2:14; Acts 17:5-9).
These verses explain what God's future righteous judgment is.
1:5 Paul explained that suffering for Christ demonstrates the believer's worthiness to participate in God's kingdom. A hot fire under gold ore separates the gold from the dross and shows the gold to be what it really is. Likewise the fire of trials can separate the Christian from the unsaved and show him to be what he really is. He is what he is by God's grace. It is God's grace that qualifies a person for heaven, not suffering. Suffering only exposes the quality of the person whom God's grace is transforming.
Paul taught elsewhere that God will reward Christians who endure temptations to abandon their commitment to Jesus Christ with the privilege of reigning with Christ in His millennial kingdom (2 Tim. 2:12). Whereas all Christians will return to earth with Christ at His second coming and enter His kingdom, only those who follow Him faithfully in this life will reign along with Him.8
"Jesus encouraged his disciples to rejoice when they were persecuted for his sake because, he said, your reward is great in heaven' (Matt 5:11, 12 par. Luke 6:22, 23). This note recurs again and again throughout the NT."9
1:6-8 In the future God in His justice would punish the Thessalonians' persecutors and give rest to his readers as well as to all Christians who suffer affliction for the gospel. This will take place when Jesus Christ returns to the earth in judgment. This is not a reference to the Rapture. The judgments described in the following verses (vv. 9-10) will not take place then. It is a reference to Christ's coming at the end of the Tribulation (cf. Ps. 2:1-9; Matt. 25:31). Then Christ will punish those who do not know God (cf. Rom. 1:18-32) and those who do not obey the gospel (cf. John 3:36). The former group may be Gentiles and the latter Jews.10However this is probably a case of synonymous parallelism in which both descriptions refer to both Jews and Gentiles.11He will put them to death and will not allow them to enter the Millennium (cf. Ps. 2; Ezek. 20:33-38; Joel 3:1-2, 12; Zeph. 3:8; Zech. 14:1-19; Matt. 25:31-46).12
1:9 These non-Christians will suffer "eternal destruction"(lit. they will pay a penalty). Their fate is eternal separation from the person of Christ and the manifestation of His glory (i.e., eternal death). This is Paul's most explicit reference to the eternal duration of unbelievers' judgment in all his writings. It is ironic that those who reject Christ experience God's rejection.
"Olethros(destruction') does not refer to annihilation, which cannot be everlasting.'14The word in LXX and NT usages never has this meaning but rather turns on the thought of separation from God and loss of everything worthwhile in life . . ."15
"Heaven is primarily the presence of God. Hell is the loss of that presence."16
1:10 When Christ returns to earth His "saints"will accompany Him. Paul referred specifically to Christians (i.e., believers of the church age who previously experienced the Rapture), not all believers. Old Testament saints will not experience resurrection until the Second Coming (Isa. 26:19; Dan. 12:2). Jesus Christ's second coming will be a day of great glory and vindication for Him. Paul's readers would participate in it because they had believed Paul's testimony when he had preached the gospel among them. They would reflect Christ's glory as will all other believers who will accompany Him at His second coming (i.e., all Christians).
"Just as Paul is elusive about the nature of the vengeance to be inflicted by the Lord Jesus, he is also elusive about the nature of the reward to be bestowed."17
"That day"is a clear reference to the day of the Lord (cf. Isa. 2:11, 17). It will include Jesus Christ's return to the earth at His second coming (cf. Mark 13:32; 14:25; Luke 21:34; 2 Tim. 1:12, 18; 4:8).18Then He will be glorified "in the presence of"His saints (the locative use of the Greek preposition en).19
At first reading it may appear that verses 5-10 offer hope that God would judge the Thessalonians' persecutors very soon and that the Thessalonian Christians would find "relief"(v. 7) in the Rapture. However the return of Christ in "fire"(v. 7) dealing out punishment (vv. 8-9) when He comes "with His saints"(v. 10) must refer to the Second Coming. Thus it appears that the Second Coming follows the Rapture immediately. This is what posttribulationists believe.20However the Tribulation will precede the Second Coming, as posttribulationists agree. Paul proceeded to explain that the Thessalonians were not in the Tribulation (2:1-12). Only if they were then in the Tribulation could the hope of relief by a posttribulational Rapture have been a comfort to them. Consequently it seems that in 1:5-10 Paul was seeking to comfort his readers by assuring them that ultimatelythey would experience relief by entering rest in the Millennium following Christ's second coming. UltimatelyGod would punish their persecutors at the great white throne judgment at the end of the Millennium (Rev. 20:11-15).
Thomas, a pretribulationist, understood the revelation of Jesus Christ spoken of in verses 5-10 to be a general one that embraces the Rapture and the Second Coming.
"Many have chosen to limit apokalypsei(revelation,' appearance') to a single event, identifying it with Christ's return to earth at the close of the tribulation. The role of his powerful angels' in the revelation favors this understanding in the light of Matthew 24:30, 31; 25:31. It is more persuasive, however, to explain apokalypseias a complex of events, including various phases of end-time happenings. The present context associates the word with Christ's coming for his own as well as his coming to deal with opponents. Since the primary thrust of vv. 5-10 is to encourage suffering Christians, the meaning of apokalypseifor them should receive the emphasis. God's dealings with the rest of the world are included only to enhance the relief' experienced by believers at the righteous judgment of God."21
It seems to me, as I have tried to explain above, that the references to what will happen at this appearing describe the Second Coming exclusively. Thomas admitted that enjoyment of the future glory of Christ's coming--and only His second coming will be in glory--is the leading idea of this chapter.22
Paul and his companions "always"prayed that the Thessalonians would continue to experience purification through their trials rather than experience apostasy. They also prayed that God would note and approve their worth.
"God counts men worthy as they consent to and endeavor to do that which He works in them."23
He also asked that God would by His power bring to full expression every good purpose of theirs to glorify God and every act motivated by their faith in Him. The ultimate goal was the glory of the Lord Jesus manifested through the Thessalonian believers. This is the first of five prayers for the Thessalonians contained in this short letter (cf. 2:16-17; 3:5, 16, 18).
". . . Christlike behavior is more important than words of praise in the glorifying of the Lord. For praise from a life transformed by the power of the Spirit rings true and sweet, but godless living makes a mockery of praise."24
This section of verses (1:3-12) gives us great insight into God's reasons for allowing His saints to undergo affliction for their faith. Persecution can be a great blessing from God and can bring great glory to our Lord Jesus Christ both now and in the future.
