First Epistle of Thessalonians chapter 1
1:1 Paul, and Silvanus, and Timothy: Paul's salutation takes the form of an everyday letter of the Hellenistic world.
The names Silas and Timothy are given here in their Latin forms. Silas and Timothy are mentioned not as coauthors
but as a courtesy since they were Paul's companions while he was in Thessalonica. Silas had taken the place of
Barnabas on Paul's second missionary journey (Acts 15:22-18:5). Timothy had joined them at Lystra, his hometown
(Acts 16:1-3), and had also just recently visited the Thessalonians at Paul's request (3:2). The church (Greek
ekklesia, "assembly"): Since Jesus used this term (Matthew 16:18) it had become a technical term among the early
believers for a local group of baptized Christians. In the New Testament the word never refers to a building, and in its
technical sense is carefully distinguished from Israel as designating those who are "in the Father and in the Lord
Jesus Christ." While local churches are implied, the more normative sense of the term may also signify all believer in
Christ (Acts 8:3; 9:31; 1 Corinthians 12:28; 15:8; Ephesians 1:22, 23; Colossians 1:18).
1:3 Your work of faith refers to the Thessalonians' conversion when they "turned to God from idols" (verse 9). The
labor of love concerns their practice of serving the "living and true God" (verse 9), and the patience [i.e,
perseverance] of hope has to do with their steadfastly waiting "for his Son from heaven" (verse 10).
1:4 Knowing...your election: Paul's conviction of the genuineness of his reader' conversion was based on subjective
and objective factors. The former reacts to his own assurance of the gospel, the propriety of his Christian life, and to
the effectiveness of his ministry produced by the Spirit's power (verse 5). The objective factor concerns the
Thessalonians' becoming followers of Christ (verse 6), being examples to other believers (verse 7), and their gospel
witness (verse 8).
1:5 Gospel (Greek euaggelion, "Good News") is a technical term for the Christian message, stated succinctly in 1
Corinthians 15:1-4.
1:6 Followers means "imitators." (See also 1 Corinthians 4:16; 11:1.) Received (Greek dechomai) means to "receive
in a respectful, obedient, and favorable way." Joy of the Holy Ghost is joy inspired by the Holy Spirit.
1:7 The Greek word tupos is here rendered examples. Having become imitators of Christ (verse 6a), the readers
were moral examples themselves that others could emulate. And the Thessalonians were fine examples in joyfully
receiving the gospel amidst persecution (verse 6b) and in sharing their faith with others (verse 8).
1:8 The Greek word execheo, translated sounded out means "to ring out." The Thessalonians' faith in Jesus
resounded everywhere abroad.
1:9 Ye turned (Greek epistrepho) describes their "conversion," which is both positive (to God) and negative (from
idols). Serve (Greek douleuo, "to perform the duties of a bond slave"): A bond slave was a person who had been
sold to another, thus becoming his personal property. Socially this was a very undesirable condition; but spiritually
being God's servant was a privilege. Such was the reader's relation to the Lord.
1:10 To wait signifies waiting with expectation--looking ahead in faith, to the fulfillment of Christ's promises to return
to the saints. Wrath to come (5:9; Revelation 6:16) refers to the time of the Great Tribulation (spoken of by Christ,
Matthew 24:21) from which the saints of the church will be delivered.
First Epistle of Thessalonians chapter 2
2:1, 2 Paul denies his adversaries' accusation that his ministry in Thessalonica had been in vain, that is, "empty" of
proper motive. That he had been physically abused (suffered) and insulted (shamefully entreated) previously at
Philippi, yet was bold in our God to speak unto you the gospel, verify the purity of his ministerial motives. Otherwise,
persecution for the gospel would probably have prevented his courageous preaching. There was no impure incentive
of any kind in his ministry (verse 3).
2:4 Allowed and trieth translates the same Greek verb dokimazo differently because it has two different meanings in
the same verse. "Allowed" means that God had carefully examined Paul and found him to be fit for the ministry, thus
entrusting the apostle with this responsibility. "Trieth" means that the Lord examines him daily to see whether he
remains fit and can continue in the ministry. This habitual divine scrutiny is the reason Paul seeks to please God
rather than men. God, then, is the ultimate cause and motive of Paul's ministry, not impurity (verse 3) or
covetousness (verse 5).
2:5 Cloak (Greek prophasis) signifies "excuse," "cover-up," or "front" for an impure motive of greed.
2:6 Might have been burdensome may be rendered, "though we could have wielded authority." Paul and his
coworkers did not seek esteem (glory) from men nor from the Thessalonians (neither of you), although they could
have "thrown their weight around" as the apostles of Christ, and thus demanded honor.
2:7 Nurse cherisheth: Just as a nursing mother selflessly cares for her children, so Paul gave himself to the
Thessalonians. He changes the figure of speech to that of a father in verse 11.
2:11 Exhorted (Greek parakaleo, "exhort, comfort, encourage"): The noun form of this word ("Comforter") is used as
a name for the Holy Spirit. (See John 14:16; 15:26; 16:13.) It is also used for Christ (1 John 2:1, "advocate").
Charged (Greek martureo, "witness," "testify") is the term from which the English term martyr derives.
2:12 Walk refers to the Christian life and conduct.
2:13 The word of God which ye heard of us: Both Paul and the Thessalonians recognized that the Word he preached
to them was the Word of God ("a word spoken by God"). In this context, Paul is boldly asserting the divine inspiration
of his gospel.
2:14 Followers (imitators): As the Thessalonians imitated the apostles in their commitment to the Lord (1:6), they also
imitated the Judean churches, since they also suffered at the hands of their own people.
2:15 Killed the Lord Jesus: If the Lord was not exempt from persecution, His followers could hardly expect to escape
it. They please not God: Throughout this passage Paul shows that while his Jewish enemies think they are serving
God, they really are not.
2:16 Fill up their sins: This expression parallels Genesis 15:16. Often God allows His people to suffer the indignation
of others simply because He is longsuffering toward the sinner, “not willing that any should perish.” Consequently,
some will repent, and others will fully justify their condemnation.
2:17 Being taken from you: The Greek term (aporphanizo) is intensely passionate. It is related to our word “orphan,”
and could be translated “since we have been torn apart.”
2:19 At his coming (Greek parousia): This was a common term in the Hellenistic world for formal visits by royalty. It
became a technical term in the New Testament for the second coming of Christ. As such, it is used 18 times (seven in
the Thessalonian epistles). This is the first time Paul uses it in his writings.
First Epistle of Thessalonians chapter 3
3:1 Left at Athens alone: Apparently Silas was not with him at that time. It is not possible to determine his
whereabouts with certainty.
3:2 Timothy: See the Introduction. Minister of God is a variant reading, probably substituted for "God's fellow
workers" (1 Corinthians 3:9).
3:5 Know your faith: Paul was anxious to know the spiritual condition of this assembly. The tempter is another name
for Satan (2:18).
3:9 Render (Greek antapodidomi) has the sense of paying back something owed. Paul repays God in the currency of
thanksgiving.
3:10 Perfect (lit., "complete"): Paul's stay with the Thessalonians was so brief (see Introduction) that he could not
complete the work to his satisfaction. He longed for the opportunity to remedy the deficiencies (that which is lacking)
in their faith.
3:13 Coming of our Lord: Again Paul uses the term parousia to refer to Christ's second coming, repeating it for
special emphasis. Saints, used here in the masculine plural, refers to holy people. These may be believers (see
Ephesians 1:1; 1 Thessalonians 4:14) or angels (see Mark 8:38). In light of the problem cited in chapter 4, the former
idea is likely in view here.