1 THESSALONIANS

Kevin D. Zuber

Author and Date. Paul lists two of his companions, but it is clear the apostle Paul is the primary author (compare "we" and "our" in 1Th 1:2, 5; 2:1, 6; 3:1; 4:1; 5:12 and "I" in 1Th 2:18; 3:5; 5:27; 2Th 3:17). Concerning the date, Luke recorded in Ac 18:12 that during Paul’s stay in Corinth "Gallio was proconsul of Achaia" (the region of Southern Greece; for more on Gallio, see the comments on Ac 18:12–13). Ancient inscriptions place his tenure in office from July AD 51 to June AD 52. Paul probably arrived before Gallio began his tenure in AD 50. He probably wrote 1 Thessalonians in early AD 51 and 2 Thessalonians later that same year. Although these two letters are among the earliest of Paul’s "canonical correspondence" (only Galatians is earlier), the themes and issues reflect a mature faith and a consistency of doctrine. At the time of writing these letters Paul had been a Christian for a decade and a half and a missionary preacher for nearly 10 years—he was no novice. "His theology was fully developed in his mind and tested in his ministry before he wrote these letters" (Charles C. Ryrie, First & Second Thessalonians, EBC [Chicago: Moody, 2001], 7).

Themes and Purpose. Paul wrote his letters in response to information he received from Timothy (see 1Th 3:6), and perhaps in other ways, about the faith and faithfulness of the Thessalonian believers. He had been quite concerned about them, given the vitriolic persecution he had faced there, but was relieved to find that in the main they were doing well, hence his repeated thanksgiving on their behalf (cf. 1Th 1:2–3; 2:13; 3:9; 2Th 2:13). However, some issues did need to be addressed. Persecution, along with the fact that some of their number had died, caused some confusion about matters related to the rapture of the church, the tribulation period, and the second coming of the Lord. Had they missed the rapture (1Th 4:13)? Had the tribulation begun (1Th 5:1–11; 2Th 2:1–12)? Others were still engaging in inappropriate behavior (e.g., 1Th 4:1–8), and still others had (for various reasons) lapsed into idleness along with its attendant evils (e.g. 1Th 4:9–12; 2Th 3:6–15). Therefore Paul wrote these letters to comfort, teach, and exhort.

Background. The city of Thessalonica (modern Solonika) was in a strategic location. Situated at the northwest corner of the Aegean Sea at the Thermaic Gulf, it was originally named Therma. In 315 BC Cassander, one of Alexander’s generals, resettled the city and renamed it Thessalonica after his wife (Alexander’s half-sister). During the Roman era it was a "free city," ruled by "politarchs" ("city authorities" Ac 17:6, 8)—representatives of the free citizens of the city (not by a Roman governor), and it was the capital of the Roman Province of Macedonia. It was given political favors by the Roman Empire. The city was at a crucial crossroads of land and sea trade. The most important Roman east-west highway, the Egnatian Way, ran right through the town. The sea trade from the south (North Africa, Egypt, Palestine) would come through the seaport of Thessalonica before heading into the interior of Macedonia. The city had a population of about 200,000 in the first century and (unlike Philippi) had a thriving Jewish community. Unfortunately, it was also a typical pagan city with numerous cults (and Paul made oblique references to them in the letters, e.g. 1Th 1:9—"turned to God from idols"; 5:5—"we are not of night nor of the darkness," a possible reference to the cult of Serapis, which involved nighttime initiations and had occult associations).

The story of Paul’s mission in Thessalonica appears in Ac 17:1–10 (see the comments there). The work began well, but opposition forced Paul and his companions to leave the city abruptly. The account in Acts noted that Paul was in the city "for three Sabbaths" (17:2b). From that, some have suggested that Paul was there for only three weeks, more or less. However, the letters indicate that Paul had taught them quite a bit and that they were fairly well grounded (see the several references to what they knew and had been taught, 1Th 1:5; 2:5; 4:1; 5:1–2; 2Th 2:5 and to their outstanding testimony of conversion, 1Th 1:6–9; 2:13–14; 3:7–8; 4:10). Moreover, he stayed there long enough to find work and supported himself (1Th 2:9). The two letters also indicate that he had a ministry among the Gentiles (leading them away from idolatry) outside the synagogue (cf. 1Th 1:9), and that he had grown emotionally "attached" to them (1Th 2:8, 19). Their relationship was strong enough that they could take some rather "stern" instruction from him (2Th 3:6). Also, in Philippians Paul noted that he received gifts from the Philippians while he was ministering in Thessalonica (Php 4:16), indicating a stay of more than a few weeks. So it is likely that his stay in Thessalonica should be calculated in months rather than weeks.

1:1. Some typically Pauline elements do not appear in this introduction. First and Second Thessalonians "are the only two letters in which Paul did not add some elaboration to his name and/or to the names of his co-senders" (Michael D. Martin, 1, 2 Thessalonians, NAC [Nashville: Broadman & Holman, 1995], 47). There is no mention of his "apostolic" office (cf. Gl 1:1; Eph 1:1; Col 1:1) or of being a "servant" ("slave") (cf. Rm 1:1; Php 1:1) or his "authority." Silvanus (or Silas, cf. Ac 15:40; cf. 1Pt 5:12) and Timothy (Paul’s "true child in the faith," cf. 1Tm 1:2; 2Tm 1:2) were Paul’s companions on his second missionary journey (cf. the comments on Ac 16:1–3). Paul noted that the church was in God the Father and the Lord Jesus Christ (v. 1b). This was a congregation of some who had come out of the synagogue (Jews) and some who had "turned to God from idols" (Gentiles).

Paul’s greeting combined elements of a Greek greeting and a Hebrew greeting. Paul combined the distinctively Christian term charis (grace) in place of the typical Greek charein ("Greetings!") and the term peace, the common Jewish greeting shalom (For Paul’s combining of Greek and Hebrew greetings, see 1Co 1:1–3).

1:2–3a. Paul was thankful to God (as the source of all blessings). He prayed regularly, corporately (we give thanks … in our prayers), and constantly (always … constantly, best understood as applying to the prayer of v. 1), and he was "other focused" (for all of you).

1:3b–5. Paul noted his reasons and grounds for thanksgiving. He gave thanks for their virtues and qualities. The three virtues of "faith, love, hope" are a favorite triad of the apostle Paul (see 5:8; 1Co 13:13; cf. Col 1:4, 5). "Faith, love, hope, are here named in their logical order. ‘Faith rests on the past; love works in the present; hope looks to the future’　" (D. Edmond Hiebert, The Thessalonian Epistles [Chicago: Moody, 1971], 47; Hiebert cites J. B. Lightfoot, St. Paul’s Epistles to the Colossians and to Philemon [Grand Rapids, MI: Zondervan, 1959 reprint of 1879 ed.], 134). Faith looks back to Christ on the cross; love looks up to Christ at the Father’s right hand; hope looks forward to the coming of Christ for His own! Here the emphasis is on the "qualities" affixed to the virtues, thus work that flows from faith, labor that is motivated by love, and steadfastness that is grounded in hope. "Paul’s stress is not on these virtues alone but rather on what [qualities] they produce" (Hiebert, Thessalonian Epistles, 47).

The concluding clauses in our Lord Jesus Christ … in the presence of our God and Father indicate "where" the virtues and qualities are to be lived out. By faith, love, and hope the Thessalonians were in union with Christ, and out of that relationship they demonstrated the appropriate work, labor, and steadfastness in the presence of the Father.

Paul also gave thanks for their election, which was grounded in God’s love (brethren beloved by God; see Eph 2:4) and by His sovereignty (His choice; see 2Pt 1:10, "His calling and choosing you"). Their election was obvious based on the Thessalonians’ positive response to the gospel (for 1Th 1:5a, or better "because": "I know you are among the elect because …"). It was evident in their reception of the gospel as the Word of God (1:5a, 6; cf. 1:13) and in their reception of the preachers of the gospel (1:5c). This gospel had been preached with words (cf. Rm 10:17), yet not merely by words (v. 5b) but with power (cf. 1Co 2:4–5), the inherent, supernatural power of the gospel as energized by the Holy Spirit (1Co 2:10–13). Paul and his companions preached this gospel with full conviction, and it produced full conviction in the Thessalonians.

1:6–7. Next, Paul gave thanks for their imitation of Paul, especially of his evangelistic efforts to the world. When the Thessalonians received the word—they accepted it as true. They immediately became imitators (mimetai; the English word "mimic" is derived from this word) of the apostles and of the Lord (as the apostles had "imitated" Christ; cf. 1Co 11:1). They received this Word in much tribulation (thlipsis, "intense pressure"), indicating severe persecution. But they endured (cf. 1Th 1:3; 3:8) and their testimony had spread to the surrounding regions—Macedonia to the north (Philippi) and Achaia to the south (Athens). They became an example (typon "type," the "mark" or "imprint" left by a die that strikes metal to make a coin, or a seal that leaves an imprint on wax) to other believers.

1:8–9. Their imitation of Paul and their own exemplary conversion and ministry had sounded forth (exechetai; only here in the NT) from them. The term has the idea of a "trumpet blast" or even the echo of thunder, "like sound going forth in all directions" (Charles A. Wanamaker, The Epistles to the Thessalonians, NIGTC [Grand Rapids, MI: Eerdmans, 1990], 83). "The verb ‘hath sounded forth’ (exechetai) denoted the resounding reverberations of a loud noise." "The perfect tense indicates the abiding effect of the blast: ‘the blast hangs on the air’　" (Hiebert, Thessalonians, 63), though Paul may also have used the perfect tense to draw attention to the extraordinary nature of the impact of the gospel upon the Thessalonians.

Finally, Paul gave thanks for their unmistakable conversion to God. Verse 9 is the quintessential verse on conversion. "Turned is from the verb epistrepho, which is used in the NT to indicate that in the sinner’s conversion there is a turning in the absolute opposite direction" (John MacArthur, First & Second Thessalonians, MNTC [Chicago: Moody, 2002], 27). The term "marks the radical change that has come into the lives of the Thessalonians" (Hiebert, Thessalonians, 67) and means "to change one’s mind or course of action" (BDAG, 382). Because of their genuine conversion the Thessalonians began to serve a living and true God, in contrast to serving the dead and false idols of Greek pagan religion. "The word Paul chose for serve (douleuein) means to serve as a [slave], which is the most demanding form of servitude" (MacArthur, Thessalonians, 27). "The present infinitive (douleuein) denotes that it is a life of continuous, complete, and wholehearted service to God" (Hiebert, Thessalonians, 69).

1:10. Another point Paul knew about the Thessalonians that caused him to be thankful to the Lord was their sensitivity to the imminent return of the Lord. They began to wait for His Son. Wait for means "to remain in a place and/or state, with expectancy concerning a future event" (L&N, 1:729). Warren Wiersbe writes, "The word translated ‘wait’ (found only here in the NT) in 1:10 means ‘to await someone with patience and confidence, expectantly.’ Waiting involves activity and endurance" (Warren Wiersbe, Be Ready, BSC [Colorado Springs: David C. Cook, 2010], 32).

Paul gave a note of assurance (anticipating his teaching later in the letter): because Jesus is the One who was "raised from the dead" (cf. 1Co 15:20–28) the Thessalonians can be assured that they too will be raised (cf. 1Th 4:16–17). His coming will rescue believers from the wrath to come (they will not have to experience the tribulation, cf. the comments on 1Th 5:9–10). Despite the potentially dangerous and stressful situation in which the Thessalonians found themselves, they responded ideally, and for these reasons Paul was thankful.

Part of Paul’s purpose in writing this letter was to secure his good relationship with the Thessalonians and to distinguish himself and his coworkers from the often insincere and immoral itinerant philosophers who floated from city to city in those days. So Paul provided a brief apologetic about his purity in relationship to the Thessalonians. In this section, Paul’s philosophy of ministry becomes evident, as demonstrated in the apostle’s ministry in Thessalonica.

2:1–2. First, his boldness, and that of his companions, was impressive in light of the harsh treatment they received in Philippi prior to coming to Thessalonica (see the comments on Ac 16:19). He noted the effect of his ministry in 2:1a. The coming of Paul and his companions was not in vain because the Thessalonians had become followers of Christ (cf. 1:9–10). Then he noted the conditions of his ministry. Paul and his companions began the work in Thessalonica after persecution. They had been forced out of Philippi (cf. Ac 16:19–24, 37) where they had been beaten (suffered) and imprisoned (mistreated). Still, they were bold, even though they continued to face opposition. Paul was reminding the Thessalonians that his was no self-serving, ease-seeking ministry. It is impressive to consider that Paul and Silas probably still had the scabs and sores on their backs from their beating in Philippi (Ac 16:22–23) when they walked into Thessalonica and nevertheless began to proclaim the good news again.

2:3–6. Next Paul recalled the pure motives for their ministry stemming from his accountability to God. He was truthful in what he taught (not from error), chaste (i.e., not motivated by impurity), authentic (no deceit), authorized by God (approved by God, v. 4a; God is witness, v. 5), and not self-seeking or man-pleasing. Paul specified six characteristics of false teachers that were not true of himself or his ministry. First, he was not a "man-pleaser" ("to act in a fawning manner, win favor, please, flatter," BDAG, 129; cf. Gl 1:6–9). Second, he was not a "flatterer" ("praise as a means of gratifying someone’s vanity—‘flattering talk, flattery,’　" L&N, 1:430; one who compliments others to win favor, to influence them, to gain power over them. He did not tailor the truth to fit popular opinion; cf. Martin, 1, 2 Thessalonians, 74). Third, he was not greedy (self-seeking for monetary gain). Fourth, he used no pretext (prophasis, "a cloak," that is, something used to conceal or hide someone or something). Fifth, he was not a glory seeker ("glory seeking" has the idea of the pursuit of prestige, honor, esteem of others. Such persons "live for the applause"). And sixth, he was not a "taker." Here Paul is (subtly) saying, "You know I could have insisted that you show me (and the others) respect and demanded that you (tangibly) demonstrate it" (ESV on v. 6b, "we could have made demands").

Paul also made three affirmations about what was true of his life and work. First, he was a "God-pleaser," not pleasing people but God. Second, he knew that God examines … hearts (cf. 1Co 4:1–5). The man who knows that God knows, examines, and judges the heart (cf. Jr 17:10) is a man others can trust to serve with integrity (the heart is the inner man, "the real person, where thought, feeling, will, and motive converge." MacArthur, Thessalonians, 40). Third, he knew God was a witness to his ministry (cf. Rm 1:9).

2:7–8. Paul reminded them that his was a tender ministry, evoking images of maternal care and affection. Paul and his companions were gentle (v. 7, epioi, "mild, kindhearted, caring"). A textual variation has the similar word "babes" (nepioi; see the NET; NLT; TNIV). Manuscript evidence is uncertain; "babes" has good manuscript support, but "gentle" fits better with the overall metaphor. "The term gentle is at the heart of the verse. It means to be kind to someone and encompasses a host of other virtues: acceptance, respect, compassion, tolerance of imperfections, patience, tenderheartedness, and loyalty" (MacArthur, Thessalonians, 45). Tenderly cares (thalpe) has the idea of "warming" as a mother "warms" her child with a hug, or a hen covers her chicks with her wings, an image that the Lord Jesus used of his care for Israel (cf. Mt 23:37). The second image is that of the self-sacrifice of mothers (v. 8). This verse opens and ends with an expression of affection. The term having so fond an affection (homeiromenoi, only here in the NT) describes the feeling of a parent for a small child, "longing for a child," perhaps for a child that has died. Very dear (agapetoi) "signifies that the Thessalonians were the objects of a high, persistent love which desired only their true welfare (cf. 1:3)" (Hiebert, Thessalonians, 96). Paul demonstrated his affection and love by sharing his life with them—they had shared also their own lives. These are astounding words coming from one who was such a staunch ambassador for the Savior!

2:9–10. Paul also recalled the conduct of his ministry, noting five qualities of his conduct, life, and ministry among them. He was hardworking, self-supporting (v. 9), well-behaved (v. 10), encouraging (v. 11), and purposeful (so that he might prove effective in his ministry, v. 12). Paul worked hard, not just at preaching and teaching but also at his trade of tent-making to support himself. Paul behaved devoutly (hosios, "scrupulousness in one’s relationship with and service to God") and uprightly (dikaios, "righteously," with an eye to the general idea of "living right") and was therefore blameless.

Paul also encouraged them as a father would (v. 11). He was exhorting (parakaleo, "to call alongside"; the word has the idea of instructing or applying instruction), encouraging (paramutheomai, "to encourage through comfort and consolation"), and imploring (marturomai, from which the English word "martyr" is derived, means "witness," and has the idea of adding a serious, heartfelt appeal) the Thessalonians. Paul wanted the Thessalonians to walk … worthy, that is live their lives in a noble, upright, God-honoring way—in a way commensurate with their "calling" (who calls you signals the concept of election yet again), in a way that spoke of their hope of heavenly glory (to live like one destined for heaven).

2:13. Again Paul offered thanks to God for the Thessalonians’ reception of the gospel. The Thessalonians had heard a word (verbally and audibly) preached by Paul and his companions (from us), a word from human agents (the word of men), but they heard it as something much more. It was the word of God that Paul preached when he preached the gospel (cf. 2:2, 8, 9; cf. Ac 8:14; 1Co 15:1–3), indicating that he viewed at least some of his teaching as inspired by God. And so it was the word of God the Thessalonians received (paralabontes, objectively perceived), accepted (edexasthe, inwardly welcomed, took to heart), and believed. This was not because of their own wisdom or powers of perception. The self-authenticating Word of God had performed its work of convicting and convincing them of the truth of Paul’s message (cf. 1Co 2:4–5; Col 1:6). "The verb rendered performs its work means to work effectively, efficiently, and productively on a supernatural (divine) level (cf. 1 Cor. 12:6; Php 2:13" (MacArthur, Thessalonians, 58).

2:14–16. But the same message that had transformed the Thessalonians was opposed by the world, and Paul noted that the Thessalonians had also experienced opposition. Again (cf. 1:6) they had become imitators of the original Jewish churches in Judea in how they had been persecuted. Just as Jewish believers of Judea had experienced opposition from their own people, the Jewish religious leadership, the Thessalonians had been opposed by their own countrymen. However, unlike the Lord Jesus and the prophets, they had not yet suffered martyrdom.

Some have alleged that Paul here holds "an unacceptable anti-Semitic position" (Ernest Best, A Commentary on the 1st and 2nd Epistles to the Thessalonians, HNTC [New York: Harper and Row, 1987], 122). In light of Paul’s love and concern for his own people (Rm 9:1–3), that is unlikely. Rather, Paul’s reference to the Jews does not refer to the entire nation but rather to the religious leadership of the Jewish people. That is because, first, Paul referred to an intra-ethnic conflict, with the Jewish leaders opposing Jewish believers in Judea as Gentiles opposed the Thessalonians. As such, Paul could not be referring to all Jews. Second, the sins Paul said the Jews committed are limited in the Gospels to those of the Jewish leaders, not the entire nation. For example, the Jewish leaders plotted Jesus’ death (Jn 11:47–53), accused him before Pilate (Lk 23:2) and Herod (v. 10), and incited the crowd (Mt 27:20; Mk 15:11). Third, here Paul was describing the same sins found in the parable of the vine-growers (Mt 21:33–46) at the end of which the Jewish leaders acknowledged that Jesus was speaking of them and not the entire nation. (For a full discussion, see "Was Paul Anti-Semitic? Revisiting 1 Thessalonians 2:14–16," Bibliotheca Sacra 165 [January–March 2008]: 75–84). Paul noted that the Jewish leaders were not pleasing to God, that they were hostile to all men, that they were hindering the preaching of the gospel of salvation, and that they were in danger of the wrath of judgment for their sins. The reason for pointing this out to the Thessalonians was that this was also true of the Gentile leaders who persecuted them.

2:17–18. Paul expressed a personal desire to see the Thessalonians (I, Paul) with a sense of urgency and sincerity. His forced and physical separation (taken away) only increased his great desire to be with them in more than spirit. He wanted to see them "face to face." This desire had been frustrated, in some manner not indicated, by Satan. Hindered is a military term and indicates the placing of an obstacle or impediment to an army’s movement. The subtle alert to the real spiritual opposition Christians face is not to be missed.

2:19–20. Paul expressed his affection for the Thessalonians with an eschatological twist as he elaborated on why he was so affectionate toward them. It was because they were a cause of his future hope, the ultimate source of his present joy, and the basis for his expectation of reward—his crown (a victor’s wreath, cf. 1Co 9:25). All of this will be fully realized in the presence of the Lord Jesus at the time of His coming when believers will be reunited and rewards distributed (at the "judgment seat" of Christ, cf. 2Co 5:10; for more on rewards, see Mt 6:1; 24:45–47; 25:19–23). Coming (parousia, "to be present") is a term used to refer to specific aspects of the Lord’s return (cf. 1Th 4:15) or to the broader, multifaceted event associated with the beginning of the day of the Lord (cf. Mt 24:37; Rv 19:11–20:6). "In addition to the present verse, this epistle uses parousia three other times to denote the Rapture (1Th 3:13; 4:15; 5:23)" (MacArthur, Thessalonians, 74). On the referent for the word coming, Robert L. Thomas writes, "The complexity of the term parousia demands that it include an extended visit as well as the arrival initiating that visit. This is provided for adequately in the rarer meaning of parousia, ‘presence’ (cf. 1Co 16:17; 2Co 10:10; Php 2:12). Included in this visit is an evaluation of the saints (cf. 1Th 2:19; 5:23), which is the aspect in view here in 1Th 3:13 … This judgment cannot be completely dissociated from Christ’s coming in the air (4:15–17), because this advent marks its initiation. Yet it must be conceived of as a session in heaven in some measure separate from the arrival itself" (Robert L. Thomas, "1 Thessalonians," in EBC, ed. Frank E. Gaebelein [Grand Rapids, MI: Zondervan, 1978], 269).

3:1–5. Paul’s concern for the Thessalonians made the separation intolerable. He could endure it no longer, and this led to Timothy’s mission (we sent Timothy) to strengthen and encourage them in their faith. This mission was self-sacrificial, as Paul was left behind at Athens alone (3:1b). It indicated again Paul’s deep affection for the Thessalonians, and it showed that he was willing to be inconvenienced for others. The mission also indicated that Timothy, Paul’s brother and God’s fellow worker (a unique title), was just the sort of fellow who was willing to be sent and serve, according to Php 2:19–24. This mission was undertaken because Paul knew that persecution could be disturbing and potentially destructive, even as it was inevitable. He had already prepared them in advance. Paul was not suggesting that they could lose their salvation when he feared that his labor would be in vain ("empty," "void," "to no purpose"), nor did he think that God’s Word would prove to be "in vain" (cf. Is 55:11). He was concerned that some who had made a profession would be proven to be "false brethren," and that they would give up their professed faith because of persecution.

3:6. Paul’s joy over the Thessalonians and Timothy’s positive report are the topics of vv. 6–10. The substance of the report was, overall, good news. Their faith and love were strong, they still had a favorable view of Paul (and his companions), and they too longed to see Paul. It may be significant that "hope" is not mentioned here (cf. 1:3). Timothy’s report had revealed that some were worried that loved ones who had died had missed the rapture (cf. 4:13–18) and others were thinking that they had entered the tribulation ("Day of the Lord," 5:1–11). Perhaps they were not now doing as well in the matter of "hope" as they were in the matters of "faith and love."

3:7–10. The effect of the report on Paul and his companions was that they were relieved (comforted) and had greater confidence in the faith of the Thessalonians (we really live). The Thessalonians did stand firm (stekete, v. 8) and were not retreating. For this Paul offered still more thanksgiving, experienced still more and more joy, offered more prayer, and expressed yet again his renewed desire for fellowship. When Paul noted that he wanted to complete what was lacking in their faith he was not suggesting that their faith was defective but rather that there was more for them to know, to apply, to see lived out. "Not that the faith which they had was defective, but it still needed completing and rounding out" (Hiebert, Thessalonians, 152).

3:11–13. Paul’s prayer for the Thessalonians followed his response to Timothy’s report. He prayed to return to Thessalonica, which he still desired even though his concerns were allayed. He also prayed for an increase in their love, a theme he would repeat (cf. 4:9–10), and for them to be grounded in holiness, which is always an important goal for believers (cf. 4:1–8). He prayed all this with a view to the reality of Christ’s return, a major theme yet to be developed. What he "prayed for" he "taught to" the Thessalonians.

4:1–2. One of the means whereby the Thessalonians would experience the love and blamelessness for which Paul prayed for them in 3:11–13 would be through their own commitment to live pure lives. In 4:1–12, and actually running through the remainder of the book, Paul’s exhortations related to purity. Beginning in vv. 1–2, Paul’s instructions on purity were offered with three underlying ideas: One, this was instruction they had already been given: as you received from us … for you know what … we gave you; just as we told you before (vv. 1, 2, 6). Two, this instruction was needed and urgent: we request and exhort (v. 1). Note that Paul started with a request before giving the exhortation. "It is best not to equate the two words, but to understand the former as a gentle, friendly request and the latter as an authoritative apostolic plea" (Thomas, "1 Thessalonians," 11:270). The phrase just as we … solemnly warned you (v. 6) indicated that the matters with which Paul was dealing were not inconsequential or trivial. Three, this instruction was given by the authority of Jesus Christ: exhort you in [behalf of, or in the name of] the Lord Jesus ["that is with His authority"] (MacArthur, Thessalonians, 97); what commandments … by the authority of the Lord Jesus (v. 2). "Paul’s directives did not originate from some arbitrary human sanction or some remote ecclesiastical authority (cf. Gl 1:1, 15–16; 2Pt 1:20–21). Instead they come from the authority of the Lord Jesus, and obedience to them was mandatory (cf. Mt. 7:21; Jn 15:14–17; 1 Jn 2:3–5)" (MacArthur, Thessalonians, 98).

4:3–8. The major concept or theme in these verses is sanctification. The term occurs three times, in 4:3, 4, and 7. This sanctification (hagiosmos) "is to be understood as the process of being separated from sin and set apart to God’s holiness.… God wants believers to separate from all that is evil, fleshly and impure" (MacArthur, Thessalonians, 103–04). Your sanctification further defines this, which is itself further defined as the will of God (v. 3).

Paul noted three aspects of sanctification. First, he gave a general idea related to sanctification. To walk is a well-known metaphor for "living the Christian life." It is the verb peripateo, which literally means to "walk around" (Mt 9:5; 11:5; Jn 6:66; Rv 2:1), used figuratively of the way believers or anyone behaves or conducts daily life (Mk 7:5; Gl 5:16, 25; Eph 2:2; 4:1; cf. 2Co 5:7) (cf. Mounce, Expository Dictionary, 772). Second, he gave a negative idea about sanctification. They must abstain from sexual immorality, v. 3. The term abstain means "do not practice or engage in at all." "[I]n this case [it means] staying completely away from any thought or behavior that violates the principles of God’s Word and results in any form of illicit sexual behavior (Jn 8:41; Ac 15:20, 29; 21:25; 1Co 5:1; 6:13, 18; 2Co 12:21; Gl 5:19; Eph 5:3; Col 3:5; Rv 2:21; 9:21). "Total abstinence from sexual sin is a duty of then utmost importance for all believers …" (MacArthur, Thessalonians, 104, 105). Third, regarding sanctification, Paul gave a positive idea. Each person was to possess his own vessel (v. 4). This is an individual responsibility (each of you). This may refer to a man’s (or woman’s) own body (cf. MacArthur, Thessalonians, 106) or it may refer to a man’s wife (cf. Thomas, "1 Thessalonians," 11:271). In the NT, possess (ktaomai) is always translated with the word "to acquire" or its equivalent (Mt 10:9; Lk 18:12; 21:19; Ac 1:18; 8:20; 22:28). In addition, vessel (skeuos) is used in 1Pt 3:7 for one’s wife, and the sense is probably "to acquire one’s own vessel, that is, wife." Paul is encouraging the Thessalonians who were experiencing severe temptation to immorality to get married as a way to forestall sexual sin.

Four characteristics should accompany the process of finding a spouse. It should be conducted, first, in sanctification and honor (v. 4; both nouns are governed by the same preposition in and should be viewed as a complex whole). Sanctification means "the process of becoming sanctified, holy, consecrated to God," here through abstaining from sexual immorality. Honor indicates "respect" for the process of acquiring a spouse and the person one is pursuing. There is a right way and a wrong way to seek a marriage partner. Second, acquiring a spouse should be pursued without lustful passion (v. 5), that is, "Christians must not lower themselves to a level of pagan sexual behavior determined merely by unthinking passions and uncontrolled fleshly urges" (MacArthur, Thessalonians, 109). Third, the process must not parallel that of the Gentiles who do not know God (v. 5). Fourth, a mate should be pursued with integrity, not sinning against (transgress, v. 6) our brothers and sisters in Christ in the process. Defraud means "to take advantage of someone, usually as the result of a motivation of greed" (L&N, 1:757). One would defraud another by using him or her for one’s own perverted sexual gratification. Such an act would not only be despicable but would also serve to invite disciplinary action from God.

Paul also explained in theses verses why sanctification (hagiosmos, "set apart from sin, set apart to holiness") was so important: (1) being set apart is pleasing to God (v. 1); (2) being set apart from sexual sin is God’s will (v. 3); (3) being set apart is the proof that believers know God and therefore know better than the unbelievers (Gentiles) who do not know God (v. 5) why they should be set apart (cf. 1Pt 1:15–16); (4) being set apart is the only way to avoid the Lord’s judgment since the Lord is the avenger in all these things (v. 6b) (cf. Mt 18:6–7); and (5) being set apart is the position to which God has called us—God has not called us to impurity (v. 7)—which is to say He has called believers to "purity"! Paul concluded by noting the gift of His Holy Spirit to you (v. 8b). Here he implicitly indicated the "how" of sanctification—"Walk by the Spirit and you will not carry out the desire [lust, KJV] of the flesh" (Gl 5:16).

4:9–10. From the stark instruction on sexual morality Paul turned to an exhortation on brotherly love, reiterating an earlier theme of this letter (cf. 1:3; 3:12). Whereas sexual immorality is selfish and self-serving, brotherly love is other-interested, other-concerned, other-serving. "Love of the brethren (philadelphia) originally referred to affection for blood relatives but is always used in the NT in reference to Christian affection (Rm 12:10; Heb 13:1; 1Pt 1:22; 2Pt 1:7)" (MacArthur, Thessalonians, 117). The Thessalonians needed to recall what they knew about love, to remember that they had been taught by God about love, preeminently in the incarnation and sacrificial death of Christ (cf. Jn 3:16), to keep practicing that love, and even to excel still more.

4:11–12. Paul’s exhortation on a proper and productive life was likely a response to some concerns raised by Timothy’s report (cf. 3:6). Perhaps some had so embraced the promise of the Lord’s return that they had stopped working and had begun to interfere with the everyday life of the other church members. Paul’s antidote to such a lackadaisical outlook and disruptive behavior was fourfold; they were to: (1) lead a quiet life—avoid unnecessary conflict; (2) attend to their own business (cf. 5:13)—not be busybodies (cf. 2Th 3:11); (3) work with their own hands (v. 11c)—be self-supporting not eating another’s bread (cf. 2Th 3:8) so as to not be in any need (v. 12b); and (4) behave properly (v. 12a)—maintain a good testimony with unbelievers (outsiders).

4:13–14. During his ministry with the Thessalonians Paul had taught them about the end-time events and the coming of the Lord Jesus Christ. In the interim between that ministry and Timothy’s visit (cf. 3:2, 5) some of the believers had died and the church was enduring persecution. The first of these circumstances caused some to think their loved ones had missed the Lord’s return for His bride, the Church (cf. Jn 14:1–3; Eph 5:27). The second circumstance caused others to think that they had already entered the time of tribulation known as "the day of the Lord" (cf. Jl 2:30–32; Zch 14:1; Mal 4:1, 5; see the comments there). Paul dealt with those misunderstandings in the next two sections. These two questions would arise only if Paul had taught the Thessalonians that the coming of the Lord was "imminent"—that it could happen at any moment.

4:13–18. Paul first instructed them about the gathering of the saints—the supernatural event of the "catching away" of the church. The death of loved ones had prompted the question: "Had those believers missed that glorious event?" Paul’s purpose here was pastoral (not polemical). It was to inform and comfort the brethren so that they will not grieve the loss of loved ones as the world grieves. They were to have hope (v. 13). The ground of this hope is the death (securing atonement; cf. 1Pt 2:21–25; Is 53) and resurrection (confirming that justification of Jesus; cf. Rm 4:25) of Jesus. Paul assured them that those loved ones were only asleep (used three times as a euphemism for death that gives the promise of an awakening). Those believers who are asleep in Jesus (v. 13) are not lost and gone forever, but they are "with the Lord" (cf. 2Co 5:8). It is clear that Paul thought of the state of believers who had died as both "asleep" (this pertains to their bodies) and as conscious (in His presence). This view denies any thought of "soul sleep" and helps to explain how these deceased ones can both return with Him (v. 14) and also rise first (v. 16). Their immaterial nature (soul; spirit) that is currently with Him will accompany Him to be rejoined to their bodies, which will be resurrected and transformed at the rapture.

4:15–17. Paul explained how the event of the "catching away" was to unfold. There will be a series of distinctive steps, listed in vv. 15–17. He introduced the details of the sequence by affirming that his teaching was grounded in the teaching of Christ (see the comments on Mt 24:36ff.). The Thessalonians could be confident of what Paul taught since this was by the word of the Lord. (This may indicate some traditional teaching of Jesus not preserved in the gospel record or some direct revelation to Paul, but more likely is based on Jesus’ teaching in Mt 24:36ff.). Paul then delivered the clearest teaching on the "rapture" of the Church to be found in the NT. He dealt with the persons involved, the plan of the event, and the point of his teaching. The word "rapture" is based on the Latin translation of this passage, which uses a form of the Latin verb rapio ("to seize," "to carry off violently") (cf. Alan Hultberg, "Introduction," in Three Views on the Rapture, 2nd ed. [Grand Rapids: Zondervan, 2010], 11) which is used to translate the Greek term harpazo, the verb Paul used, in verse 17.

The persons involved are all those who are asleep in Jesus (v. 14), also identified as the dead in Christ (v. 16), that is, deceased believers, as well as living believers who are identified twice as we who are alive and remain (vv. 15, 17). Paul had in mind those NT believers in Christ (v. 16), i.e., Christians, members of the Church, both deceased and living. Paul was keen to make the point that the living Church members would not be given preferential treatment over the deceased. Indeed, Christ will bring the living souls of those who died in Him to be reunited with their resurrected bodies (cf. 1Co 15:51–58). Paul included himself with those who were alive and remained (we). This indicates that Paul believed that the rapture could occur in his lifetime—indeed, that it could occur at any time. For him it was an imminent possibility. Paul identified the Lord as Jesus, Christ, and the Lord Himself as the agent performing this work. This contrasts with the event described in Mt 24:31 where, at the second coming, the angels will "gather together His elect." Thus, there are two distinct events associated with the parousia—the rapture and the second coming (or "revelation") of Christ. See the comments on Mt 24:3–35.

The sequence of events associated with the rapture of believers will begin when the Lord Himself descends (v. 16; cf. the comments on Ac 1:11; Jn 14:1–3) from heaven. Then there will occur three distinct sounds: first a shout (like a military "command"), second, the voice of the archangel (the only archangel named in the Bible is Michael, cf. Dn 12:1–3; Jd 9), and third, the trumpet of God (v. 16; cf. also the comments on 1Co 15:52). The exact nature of these sounds is unclear, but apparently the purpose is to summon believers and signal that the blessed hope (cf. Ti 2:13) is about to be realized. Next, the souls of the dead in Christ are reunited with their resurrected bodies. At death, the believer’s immaterial nature (his soul) goes into the presence of the Lord consciously and enjoys that presence (see Php 1:21, 23).

But the Bible does not teach the immortality of the soul alone. It teaches the immortality of the entire person, body and soul. At the rapture of the Church, the soul of the believer will be joined once again to his resurrected body, and the believer will experience eternity in this mode. Then, living believers will be caught up (v. 17) along with those resurrected saints. The nature of the event is indicated by the term harpazo, which means "to grab or seize suddenly so as to remove or gain control, snatch … [or] take away" (BDAG, 134). It describes "a strong, irresistible, even violent act" (MacArthur, Thessalonians, 136). Harpazo is used to describe a "taking by force," or "snatching away" (cf. Mt 11:12; Jn 10:12; Ac 8:39). The location of the event is described as in the clouds and in the air (4:17b; cf. Ac 1:9).

It has often been suggested, without much warrant, that the term apantesis (to meet, v. 17) has a technical meaning pertaining to a specific type of meeting—that of a delegation from a city with a visiting dignitary. At such a meeting, it is suggested, a delegation proceeds out of the city to greet a dignitary outside the city’s walls and then escorts the dignitary back into the city. Those who appeal to this meaning are many (see, e.g., Best, The First and Second Epistles to the Thessalonians, 199; Martin, 1, 2 Thessalonians, 153 n. 86; Gene L. Green, The Letters to the Thessalonians, Pillar [Grand Rapids, MI: Eerdmans, 2002], 226; Anthony A. Hoekema, "Amillennialism," The Meaning of the Millennium: Four Views, ed. Robert G. Clouse [Downers Grove, Illinois: InterVarsity, 1977], 183, 216 n. 19; Wanamaker, The Epistles to the Thessalonians, 175; and many others). Actually, this view is based on a single work by Erik Peterson written in 1929–30 (Erik Peterson, "Die Einholung Des Kyrios", Zeitschrift für systematische Theologie 7, 1929–30 [682–702]). Through simple multiplication of citation it has achieved the status of "common knowledge" that the term here in 1Th 4 refers to this technical meaning. However, a study of Peterson’s work and an analysis of the use of the term "to meet" in ancient Greek literature demonstrates that such a technical meaning is false.

Michael R. Crosby notes, "A computer search of the literature written during the several centuries surrounding Paul’s era using the Thesaurus Linguae Graecae (TLG) produced 91 pages of citations of passages that employ forms of [apantesis and related forms], and only a minority of the uses of these terms describes formal receptions. For example, Philo Judaeus uses these words 27 times, but not once to describe the meeting of a dignitary. Similarly, Josephus employs them 92 times but only ten times in descriptions of formal receptions. In the LXX the noun [form of apantesis often] … designates the hostile meeting of armies, although it also describes virtually any kind of meeting" (Michael R. Crosby, "Hellenistic Formal Receptions and Paul’s Use of APANTHSIS in 1 Thessalonians 4:17," Bulletin for Biblical Research 4:1994, 19 [15–34]). Furthermore, in neither of the uses of this term in the NT in Mt 25:6, 10 in the Parable of the Ten Virgins and in Ac 28:15 describing Paul’s reception by the Christians in Rome does the term fit with its supposed "technical meaning." Indeed, neither the meeting in Ac 28:15 nor that of the bridesmaids and bridegroom in Mt 25 has any of the "formal features" of the Hellenistic formal reception of a visiting dignitary.

Here, in effect, is a case of choosing between two metaphors to describe the event. Either this is something like the "visiting dignitary" view in which a group of city officials and such go out to greet an honored guest or conquering hero and then return to the city, or else like a Bridegroom, coming to retrieve His bride in fulfillment of His promise in Jn 14:1–3 to take her to His Father’s house, where the wedding feast will complete the formal union of marriage (cf. Rv 19:7–9). The first view imports a metaphor that is not found anywhere else to describe Christ’s relationship with His Church. In fact the text does not indicate that the Lord and the raptured saints return to "the city," which is the earth in the metaphor. It just says they are with Him always. The second view incorporates several other key texts and provides a richer explanation of the event, using a recognized metaphor—Bride/Church and Bridegroom/Christ—from several other passages.

The arguments that this event comes before the tribulation are: (1) Paul has already promised the Thessalonians that Jesus "rescues us from the wrath to come" (1:10). This is "wrath" that the believer will miss and the unbeliever will face (cf. 2:16). It is best understood as the "wrath of the Lamb" (Rv 6:16)—the eschatological wrath that will come at the tribulation; (2) The tribulation is the 70th week of Daniel (cf. Dn 9:24–27)—the time concerning Daniel’s people and Jerusalem (9:24a), the "time of Jacobs trouble" (Jr 30:7)—a time with a distinctly "Jewish character" (cf. Leon Wood, The Bible and Future Events [Grand Rapids: Zondervan, 1973], 76) as Jesus describes it in Mt 24—a time of judgment on "the nations" of the earth and the "nation" of Israel, hence, the Church’s presence is "not in keeping with the purpose of the tribulation" (cf. Wood, Future Events, 76); and (3) As noted above, here in 1Th 4 and in other passages in the NT (e.g. Rm 13:11–12; Ti 2:13; cf. Jms 5:7, 8) it is clear that that the apostle believed that he might be among those "caught up." He placed himself among the we who are alive and remain. He believed the return of the Lord was "imminent"—it could happen at any time. Obviously, the signs, the "birth pangs" (cf. Mt 24:8) that announce the beginning of the tribulation, cannot come before the rapture if the rapture can happen "at any moment"; (4) The event described in Mt 24:29–31, the second coming (proper), is not the same event as the one described here. Here it is the Lord Himself who comes to take His own to Himself, but in Mt 24:31 this is the task of elect angels. Also, based on other texts that describe the second coming (proper) (cf. Jl 2:12–16; Zch 14:1–5; Rv 19:11–21), there are significant differences between the two events: here He comes in the air but then He comes to the Mount of Olives; here the prospect is comfort and fellowship with the Lord, then the prospect is judgment (cf. Mt 24:36–41; see the comments there and on 1Co 15:51–58).

The outcome of the event is a blessed promise—so we shall always be with the Lord.

Paul concluded with the point of this teaching: this was a message of comfort, intended to give peace and hope to the church (v. 18).

5:1–11. Paul then instructed them about the day of the Lord (see the comments on Jl 2:30–32; Zch 14:1; Mal 4:1, 5; Mt 24:4–41). That he is turning to a new topic is indicated by his use of peri de—Now as to (cf. 4:9; cf. 1Co 7:1; 8:1; for the use of the phrase in another eschatological passage describing the surprise commencement of the day of the Lord, see the comments on Mt 24:36–41). The intense persecution they were experiencing caused some in Thessalonica to think they were already in the tribulation (cf. the comments on Mt 24:3–35; Rv 5; 6). Although they were well taught and knew full well, Paul offered a word of correction about the times (the simple chronology) and the epochs (the eras or seasons) of the end times.

Paul noted that indeed the day of the Lord will come unexpectedly—like a thief in the night, at a time when everyone was talking about Peace and safety v. 2b, 3a. To suggest, as some do, that they (the people alive at the time) will be saying "peace and safety" argues strongly that this is before the onset of the tribulation, not during the tribulation. It would be unlikely that any would be saying this during the tribulation. Furthermore, this day will come suddenly (as with labor pains) and bring devastating destruction (for the same points, which originated with Jesus, see the comments on Mt 24:36–51). No one caught in it will escape. However, in answer to the Thessalonians’ concern, Paul noted this will not overtake the Thessalonians or any believers in the Church age. Believers are not of darkness or of night, but are sons of light and day. Indeed, believers will not even be there in that day because He promised that we—His Church—would be delivered from wrath (having been raptured, cf. 4:13–18) for God has not destined us for wrath (v. 9; cf. 1:10; 2Th 2:13). Besides, Jesus had already taken the ultimate wrath when He died for us, v. 10a.

Some might suggest the promise that believers will not have to endure wrath should or would also apply to those believers in the tribulation. This view is hard to reconcile with the clear indications that believers in the tribulation will be martyred (cf. Mt 24:9; Rv 6:9)—part of the worldwide devastation, death, and destruction that will come on the world (the seal judgments of Rv 6) because of the "wrath of the Lamb" (Rv 6:16). In other words, while believers are never the direct recipients of divine wrath, tribulation believers will suffer as a result of that wrath. The difference between "church age" saints and tribulation saints is simply in the promises: the church is promised deliverance from wrath, those saints will be delivered through wrath (cf. Rv 6:11).

Douglas J. Moo, who takes a posttribulational view, opines that the language here suggests the Thessalonians will be present when the day of the Lord arrives (Douglas J. Moo, Three Views on the Rapture, rev. ed., [Grand Rapids, MI: Zondervan, 1996], 204–05). Why warn them that that day will come like a thief? Why encourage them be watchful? Actually, Paul’s point is not so much to "warn them" as to contrast their present experience and standing with that of those who will be overtaken by the day of the Lord. Again, they were concerned that the persecution they were experiencing meant they were already in that day. Paul was saying, "No, you cannot already be in that day because when it comes it will be sudden (like a thief), and that has not happened; it will be devastating (destruction) ‘such as has not occurred since the beginning of the world until now, nor ever will’ (Mt 24:21), and that has not happened; it will be like a woman in labor (recalling Jesus’ description in Mt 24:6–8—those pangs include wars, famines, earthquakes) leading inexorably to all the judgments of that day, and that has not happened." In vv. 4 and 5 Paul was not so much talking to the Thessalonians about being "watchful" as he was saying they needed to be "consistent" with their calling and status. They were to remain alert and sober (v. 6), not to be ready to enter the day of the Lord, but simply because this is the quality of life for those who are sons of light and sons of day (v. 5).

Finally, the Thessalonians were to be confident because they will see the completion of their salvation and will live together with Him (vv. 9, 10). This word from Paul was meant to encourage and edify (build up) the Thessalonians. The application for them was not merely an eschatological promise to hold but their present life to live.

5:12–13. As Paul was concluding his letter he made a series of brief admonitions sandwiched between instruction related to eschatological events (4:13–5:11; 5:23), suggesting that 5:12–22 forms important instruction about Christians’ relationships in light of these imminent prophetic events. He instructed the Thessalonians to be submissive to and appreciative of their leaders (5:12–13). Appreciate is literally "to know" these leaders, but the connotation is that of sincere gratitude because of their work ("labor to the point of exhaustion") on behalf of the church members.

5:14–15. Paul also admonished them about conduct toward others depending on their need. Unruly means "to be out of step" with biblical Christian practice by living a disorderly and sinful life. It is the responsibility of all the brethren, not just the church leadership, to lovingly and gently confront believers who might be out of line in how they live.

5:16–18. These verses probably have more relevance to the Thessalonians’ historical situation than often thought. They were facing the prospect of insufferable persecution, yet Paul commanded (note the imperative mood of these verbs) them to rejoice, pray, and give thanks. "Uttered without any connecting particles, these crisp injunctions ring out with arresting terseness, delineating the attitude that must characterize their inner life" (Heibert, Thessalonian Epistles, 239). To rejoice always (pantote) has the idea of rejoicing in all circumstances—even those not naturally conducive to joyfulness. To pray without ceasing (adialeiptos) has the idea of prayer—not as an uninterrupted vigil but "constantly recurring" as well as with faithful consistency. "In the Christian life the act of prayer is intermittent but the spirit of prayer should be incessant" (Heibert, Thessalonian Epistles, 241). To give thanks, in everything is not to say "give thanks for everything" but to look past circumstances and know that "all things work together for good" (Rm 8:28). Jesus gave similar instruction for those facing similar hardships (rejoice and give thanks find a parallel in rejoicing and being glad in Mt 5:12; "pray for those who persecute you" is what the Lord taught in Mt 5:44).

5:19–22. It is impossible to say with certainty what prompted Paul to write these verses, but apparently there was a problem in Thessalonica opposite to that in Corinth. While the Corinthians were uncontrollably exuberant in their exercise of the gifts of the Spirit, some in Thessalonica were inappropriately wary. They were quenching ("to cause something or someone to cease functioning"; "to stifle, smother, suppress") the Spirit (v. 19). Verse 20 explains what this means: Some despised prophetic utterances, possibly because they could be counterfeited by the devil. Hence the need for discernment, which is the point of vv. 21–22. Prophetic utterances were to be evaluated by other prophets in the Church (see the "Excursus on Prophecy and Speaking In Tongues" that introduces the comments on 1Co 14:1–3; and the comments on 1Co 14:29–33a). In addition, regarding prophetic messages, church members should hold fast to that which is good, given from the Lord, but abstain from every form of evil prophetic messages. It is unlikely that 1Th 5:22 relates to actions in general (i.e., that every Christian should curtail all activities that anyone might consider inappropriate). Rather, the context indicates the refusal to embrace or apply prophetic utterances deemed as not originating from God. The application of these verses is that people should be allowed to discover and use their spiritual gifts in the local body, and only for good reasons should they not be permitted to do so (immaturity; disruptiveness). Regarding the gift of prophecy no longer being present with the church, see the comments on 1Co 13:8–13.

5:23–24. Paul offered his final prayer with the eschatological theme in mind. His desire for them was their complete sanctification (cf. 4:1–8), their full preservation—spirit and soul and body, and their final vindication (without blame) at the coming (parousia) of the Lord Jesus Christ. The culmination, final fullness, of this work is assured because faithful is He and He also will accomplish all that is necessary.

5:25–28. Paul’s final requests included prayer for himself, and that the intimate gesture of the holy kiss be shared with all (cf. Rm 16:16; 1Pt 5:14). This "kiss" was a common gesture of fellowship meant to convey affection and unity. While it might still be an appropriate gesture in some cultures today, in others more culturally acceptable gestures would adequately fulfill the apostle’s intent. Paul also asked that the letter be read to all so that its contents would be heard and known by the whole church, that all may be admonished and encouraged—and that the grace of the Lord be the basis of their fellowship.