1 THESSALONIANS—NOTE ON 1:1 Opening. Paul makes no mention of his apostolic status, perhaps because there are no false teachers challenging it within the Thessalonian church. Silvanus and Timothy were coworkers with Paul during his second missionary journey. Silvanus, or Silas, was a Judean Christian (Acts 15:22) who joined Paul after he separated from Barnabas (Acts 15:39–40). Timothy, of Lystra in south Galatia, was a son of a Jewish mother and Greek father and became partners with Paul when Paul passed through his hometown early on his second journey (see Acts 16:1–4; Introduction to 1 Timothy). Timothy had just returned from a visit to the Thessalonian church (1 Thess. 3:6), and his report is Paul’s major source of information as he writes. While Silas and Timothy are included as co-senders, Paul was clearly the main author (see 2:18; 3:5; 5:27). in God the Father and the Lord Jesus Christ. Believers enjoy a mysterious union with both the Father and the Son and hence are supremely secure and safe from spiritual harm. Grace … and peace. See note on Rom. 1:7.
1 THESSALONIANS—NOTE ON 1:2–3:13 Thanksgiving and Encouragement. It is typical for Paul to include a thanksgiving near the beginning of his letters (Galatians is a striking exception).
1 THESSALONIANS—NOTE ON 1:2–3 Thanksgiving for the Thessalonians’ Faith, Love, and Hope. Paul thanks God that the Thessalonians are evidencing the essential marks of the Christian life—faith, love, and hope.
1 THESSALONIANS—NOTE ON 1:3 remembering. Paul may be recalling the events of his mission to Thessalonica, or this may just be standard prayer language. faith … love … hope. A common Pauline triad (cf. 5:8; Rom. 5:2–5; 1 Cor. 13:13; Gal. 5:5–6; Eph. 4:2–5). The prominent final position here belongs to hope, which seems fitting in a letter so concerned with the end times (1 Thess. 1:10; 2:12, 19–20; 3:13; 4:13–18; 5:1–11, 23–24). work … labor … steadfastness. These are the practical outworking of the Thessalonians’ conversion. The “work” the Thessalonians do is a result or consequence of their “faith.” So, too, their “labor” flows from “love,” and their endurance or “steadfastness” comes from “hope.”
1 THESSALONIANS—NOTE ON 1:4–2:16 Paul’s Confidence in the Election of the Thessalonians. Paul is confident that the Thessalonians are elect because of God’s blessing on the missionaries during the mission and the authenticity of the Thessalonians’ reception of the gospel and subsequent obedience.
1 THESSALONIANS—NOTE ON 1:4 The ultimate reason for Paul’s certainty regarding the Thessalonians’ election is that they are brothers loved by God. God’s love undergirds election (Eph. 1:4–5; cf. Rom. 1:7; 9:13) and is demonstrated by it (Rom. 8:35–39; 11:28). Chosen (lit., “elected,” using Gk. eklogē, “choice, selection, election”) refers to God’s antecedent sovereign act of appointing people for eternal life (see notes on Rom. 10:20–21; Eph. 1:4; 1:5; 1:11). Paul infers from the events of the mission that the Thessalonians were elect and therefore he can reassure them that they are forever secure.
1 THESSALONIANS—NOTE ON 1:5–10 because. Paul grounds his confidence that the Thessalonians are elect in two things: the undeniable authenticity and authority of those preaching the gospel to them (v. 5) and the exemplary nature of the Thessalonians’ response to the gospel (vv. 6–10). First, he appeals to the fact that the missionaries’ preaching (our gospel) was characterized by power (miraculous power, or power in preaching, or both), the Holy Spirit (manifestations of the Spirit’s approving presence), and full conviction (transparent sincerity and integrity, bringing certainty to the hearers’ minds). You know what kind of men we proved to be among you for your sake. The genuineness of the gospel was reinforced, as it always should be, by the evident integrity of its preachers.
1 THESSALONIANS—NOTE ON 1:6 imitators of us. The Thessalonians followed Paul’s example even as Paul followed Christ’s example. for you received the word in much affliction. See Acts 17:5–9; 1 Thess. 2:14. Suffering affliction is normal for those destined to be saved at the end (see Rom. 8:17–18; 1 Pet. 4:12–14). with the joy of the Holy Spirit. The remarkable joy in suffering that characterized the Thessalonian Christians was patterned after the joy of Jesus and Paul.
1 THESSALONIANS—NOTE ON 1:7 Macedonia and Achaia were the two Greek provinces of the Roman Empire.
1 THESSALONIANS—NOTE ON 1:8 not only has the word of the Lord sounded forth. This may refer to evangelistic activities or, more likely, news of the Thessalonians’ newfound faith. Either way, what transpired in Thessalonica resulted in the gospel being proclaimed far and wide, no doubt aided by the fact that Thessalonica was strategically located (see Introduction: Purpose, Occasion, and Background).
1 THESSALONIANS—NOTE ON 1:9–10 The Greeks from other areas report that the Thessalonians had repented of their idolatrous past, had committed themselves to serve God, and were waiting for Jesus’ second coming—the key traits of genuine Christian conversion. living and true God. In contrast to idols, God is the only real Deity. wait for his Son. This is the first of many references to the second coming in this letter (cf. 2:12, 19–20; 3:13; 4:13–18; 5:1–11, 23–24). whom he raised from the dead. This may anticipate 4:13–18, where Paul affirms the Thessalonians’ hope for the deceased on the foundation of Jesus’ resurrection from the dead (4:14). delivers us from the wrath to come. This may anticipate 5:1–11, where Paul emphasizes that the Thessalonians are not destined for wrath at the final judgment.
1 THESSALONIANS—NOTE ON 2:1–12 Paul expands upon what he had said in summary form in 1:5: the missionaries in Thessalonica displayed all the traits of authentic ministers of the gospel. Some suggest that Paul is giving a model for imitation, and this is probably part of what Paul is emphasizing here. However, the appeals to witnesses (2:5, 10) and the references to the Thessalonians’ knowledge (vv. 1, 2, 5, 11) suggest that Paul in vv. 1–12 is primarily defending the missionaries’ integrity with respect to the mission, just as in 2:17–3:10 he will offer a defense of his subsequent absence from Thessalonica. Paul may be responding to real accusations, or merely anticipating concerns in the wake of the Thessalonians’ crisis regarding the day of the Lord (see 5:1–11). Paul distinguishes the missionaries from charlatans, perhaps especially Cynic philosophers and/or Jewish false prophets.
View this chart online at http://kindle.esvsb.org/c195
| 1:3 | “hope in our Lord Jesus Christ” |
| 1:10 | “to wait for his Son from heaven” |
| 2:19 | “before our Lord Jesus at his coming” |
| 3:13 | “at the coming of our Lord Jesus with all his saints” |
| 4:15 | “the coming of the Lord” |
| 4:16 | “the Lord himself will descend from heaven” |
| 5:2 | “the day of the Lord will come like a thief in the night” |
| 5:3 | “as labor pains come upon a pregnant woman” |
| 5:23 | “at the coming of our Lord Jesus Christ” |
1 THESSALONIANS—NOTE ON 2:1 in vain (Gk. kenos, “empty, without content, without result”). Empty of results or empty of substance and character.
1 THESSALONIANS—NOTE ON 2:2 shamefully treated at Philippi. See Acts 16:19–39. boldness. Despite experiencing fierce persecution in Philippi, Paul did not shrink from proclaiming the gospel in Thessalonica, even when it entailed further suffering. conflict. Persecution.
1 THESSALONIANS—NOTE ON 2:3–4 Paul states his thesis in general terms before demonstrating it with specific regard to the Thessalonian mission in vv. 5–12. Negatively, Paul insists that the missionaries were not characterized by a faulty message, impure motives, or dubious methods (v. 3). Positively, he states that they preached the gospel as those approved by God and as those committed to speaking in order not to please their human audience but to please God (v. 4). who tests our hearts. Not only did God sanction the missionaries to proclaim his gospel; he continues to approve of their inner motives and integrity.
1 THESSALONIANS—NOTE ON 2:5–9 Negatively, Paul asserts that he and his fellow missionaries had not spoken as charlatans or false prophets in order to gratify their own vanity, line their own pockets, or gain (even legitimate) honor (vv. 5–6). Positively, he stresses the missionaries’ sincerity and selfless and profound devotion toward the Thessalonian believers, extending beyond the call of duty (vv. 7–9).
1 THESSALONIANS—NOTE ON 2:5 words of flattery. If the missionaries had employed flattery, there might have been legitimate doubt as to whether their message was trustworthy. pretext for greed. Paul did not minister for financial gain; this is made abundantly clear by his insistence on working at a trade rather than depending on his converts for his keep (v. 9; 2 Thess. 3:8). God is witness. Only God can attest to the inner motives of a human heart.
1 THESSALONIANS—NOTE ON 2:6 Nor did we seek glory. Paul’s ministry in Thessalonica was not a quest for personal glory or fame. made demands as apostles of Christ. As apostles, they had unique authority to request support (cf. Rom. 15:24; 1 Cor. 9:3–14).
1 THESSALONIANS—NOTE ON 2:7–8 gentle. Paul is highlighting the fact that he and his fellow missionaries did not exploit their rights and privileges but acted in an unassuming manner toward the converts. like a nursing mother. Paul and his fellow missionaries were without guile, loving, and selfless in their devotion to the converts.
1 THESSALONIANS—NOTE ON 2:9 Paul’s love was shown by the fact that he had undertaken long hours of manual labor in order to avoid burdening the Thessalonians financially.
1 THESSALONIANS—NOTE ON 2:10–12 Paul forcefully insists that the missionaries had been holy, righteous, and blameless in everything they did while among the new converts. Note the strong familial language in vv. 7, 11–12 (also v. 17). Paul stresses again that the manner and content of the missionaries’ proclamation demonstrated their authenticity and authority (v. 12). kingdom and glory. At Jesus’ second coming, Christians will enjoy the full blessings of the kingdom and will participate in God’s glory.
1 THESSALONIANS—NOTE ON 2:13–16 Paul continues to underscore his certainty regarding the Thessalonians’ election (1:4). They put their trust in the Word of God (2:13), and they suffered persecution just as the mother churches in Judea had (v. 14). Paul then denounces apostate Jews who had opposed the prophets and Jesus, and who had more recently driven Paul out of Thessalonica (vv. 15–16).
1 THESSALONIANS—NOTE ON 2:13 not as the word of men but as … the word of God. Paul clearly claims an absolute divine authority for his words as an apostle, and contrasts his words with ordinary human words. His apostolic teaching really is the “word of God,” and should be received as from God himself. which is at work in you. The word of God is still active in the Thessalonian community (see 1 Cor. 1:18; Heb. 4:12).
1 THESSALONIANS—NOTE ON 2:14 Genuine offspring bear the traits of their parents. The Judean churches were the first, indisputably authentic churches, and the mother churches of all those planted by Paul. They established a standard by which all other churches might measure themselves. Like them, the Thessalonian Christians suffered persecution for Jesus. your own countrymen. The Thessalonians’ Gentile compatriots were stirred up against them by Jewish opponents of the gospel (Acts 17:5–10). Jews. Paul so loved his fellow Jews that he would almost be willing to be eternally damned if it would mean that they would come to faith (Rom. 9:1–3), but here he points out that in their hard-heartedness they consistently reject God’s Word (see Matt. 23:29–35).
1 THESSALONIANS—NOTE ON 2:15 drove us out. See Acts 17:5–10. Paul sees what happened to the missionaries in Thessalonica as the latest in a long series of examples of Jewish hostility to the word of God. oppose all mankind. It is in all humanity’s interest to hear the gospel that offers salvation; to stand in the way of the gospel is therefore to oppose all mankind.
1 THESSALONIANS—NOTE ON 2:16 wrath has come upon them at last. It is possible that Paul has in mind here (1) the Judean famine in A.D. 44–47, (2) the riot and massacre in Jerusalem in 48–49, or (3) the expulsion of Jews from Rome in 49—although each seems too local and insignificant to warrant such a dramatic description here. Alternatively, a future event may be in view, spoken of here as having come (Gk. aorist tense) because it is so certain (e.g., Mark 11:24; John 13:31; Rom. 8:30) or because it has already begun to be fulfilled.
1 THESSALONIANS—NOTE ON 2:17–3:10 Paul’s Defense of the Missionaries during Their Absence. Just as 2:1–12 is a defense of the missionaries during the mission in Thessalonica, 2:17–3:10 is a defense of the missionaries’ absence. Thus Paul expresses his concern that the missionaries’ premature departure from Thessalonica, the length of the absence, and his own failure to return should not be misinterpreted as evidence of a lack of pastoral concern.
1 THESSALONIANS—NOTE ON 2:17 The missionaries left Thessalonica against their will in the face of persecution. Torn away (Gk. aporphanizō, “orphaned”) suggests deep distress at involuntary separation. for a short time. Timothy’s recent visit ended the brief absence. in person not in heart. Physical absence did not reflect a lack of concern. we endeavored … to see you. Contrary to what the Thessalonians might think, the missionaries had repeatedly tried to get back to Thessalonica.
1 THESSALONIANS—NOTE ON 2:18 I, Paul. This reveals that Paul is the author of this letter and that he feels the need to defend himself with respect to the period of absence. Satan hindered us. It is not known what means Satan used to prevent a reunion.
1 THESSALONIANS—NOTE ON 2:19–20 Presenting his converts to Jesus at the second coming is an integral part of Paul’s Christian hope. crown. Crowns or wreaths were given to winning athletes.
1 THESSALONIANS—NOTE ON 3:1 The sending of Timothy was due to Paul’s inability to endure any longer his separation from the Thessalonians, and not knowing how they were doing. Moreover, it was a sacrificial act, reflecting deep pastoral love, since Paul was left behind at Athens alone (see note on Acts 17:15).
1 THESSALONIANS—NOTE ON 3:2 God’s coworker. A remarkably lofty title (see 1 Cor. 3:9). Paul seems to be highlighting Timothy’s credentials to offset any negative sentiment on the part of the Thessalonians at Paul’s sending his junior associate to them instead of coming himself.
1 THESSALONIANS—NOTE ON 3:3–4 Paul’s motive for sending Timothy was to strengthen the persecuted Thessalonians (cf. 2 Thess. 1:5–7). we are destined for this. Christians are destined to suffer tribulation for their faith (Rom. 8:17–18; 2 Tim. 3:12; also Mark 10:30; 1 Pet. 4:12–13). Apparently the Thessalonians had been taken aback by the unrelenting persecution.
1 THESSALONIANS—NOTE ON 3:5 tempter. Satan tempted Jesus (Matt. 4:1–11) and tempts Christians (1 Cor. 7:5). our labor would be in vain. If Satan had succeeded in tempting the Thessalonians to abandon their newfound faith, Paul’s missionary work would have been fruitless.
1 THESSALONIANS—NOTE ON 3:6–10 Paul outlines his distress as he waited for Timothy’s report, his relief and thanksgiving upon learning the good news about the Thessalonian Christians, and his longing to see them again.
1 THESSALONIANS—NOTE ON 3:6 As soon as Timothy returns from Thessalonica, Paul composes his letter to the Thessalonians. Timothy has reported good news concerning the Thessalonians’ faith and love (strikingly, there is no mention here of hope; see 4:13) and that the Thessalonians long to see Paul. Paul reassuringly reiterates that he also longs to see them.
1 THESSALONIANS—NOTE ON 3:7 in all our distress and affliction. The missionaries, like the Thessalonians, are suffering for Christ (see vv. 3–4).
1 THESSALONIANS—NOTE ON 3:9–10 Paul gives thanks for Timothy’s great news (v. 9) and then highlights by means of a prayer report his eagerness for a return visit to Thessalonica (v. 10). what is lacking in your faith. Due to their premature departure from Thessalonica, the missionaries had been unable to complete their usual instruction of Christians in the fundamentals of the faith. One particular lack in their instruction related to the second coming and the final resurrection (4:13–18).
1 THESSALONIANS—NOTE ON 3:11–13 A Pastoral Prayer for the Thessalonians. Paul concludes his thanksgiving and encouragement (1:3–3:13) with a pastoral prayer for his converts. He prays that he may be able to revisit the community (3:11) and that the Thessalonians will abound in love (v. 12), with the result that they will be blamelessly holy at Jesus’ second coming (v. 13). The fact that holiness will characterize those who participate in the second coming lends urgency to Paul’s teaching on sexual holiness in 4:3–8. In 5:23–24 Paul assures the Thessalonians that God will produce the necessary holiness in them.
1 THESSALONIANS—NOTE ON 3:13 with all his saints. Angels, Christians, or (most likely) both (Gk. hagios is plural here and means “holy ones”). There may well be an allusion to Zech. 14:5 in this verse. On the second coming of Christ, see 1 Thess. 5:1–11; 1 Pet. 4:7; 2 Pet. 3:2–18.
1 THESSALONIANS—NOTE ON 4:1–5:28 Instruction and Exhortation. In the main body of the letter Paul gives instructions on pleasing God (4:1–12), the second coming (4:13–5:11), community conduct (5:12–22), and prayer and assurance (5:23–24).
1 THESSALONIANS—NOTE ON 4:1–12 On Pleasing God. Paul calls on the Thessalonians to please God (vv. 1–2) by living in holiness (vv. 3–8) and love (vv. 9–12).
1 THESSALONIANS—NOTE ON 4:1 Finally (Gk. loipon). Paul is either indicating that he is approaching the end of his letter or simply that he is beginning a new section (cf. Phil. 3:1); clearly, there is much still to come. To walk and to please God is to live a life that is pleasing to God (see note on Col. 1:10). do so more and more. Their process of growth in sanctification and in their ability to “please God” has not yet been completed.
1 THESSALONIANS—NOTE ON 4:2 instructions (Gk. parangelia). Originally a military word, it usually denotes authoritative commands.
1 THESSALONIANS—NOTE ON 4:3–8 Paul commands the Thessalonians to live in sexual holiness. Some converts may have found it a struggle to adjust to Christianity’s demanding ethical code.
1 THESSALONIANS—NOTE ON 4:3 that you abstain from sexual immorality. For former pagans, the lure of sexual sins was strong (see 1 Corinthians 5–6). By using the Greek term porneia (which referred to adultery, fornication, or other sexual immorality), Paul forbids any sexual activity outside the bounds of heterosexual marriage (see Eph. 5:3; 1 Pet. 1:15–22).
1 THESSALONIANS—NOTE ON 4:4 control his own body. The Greek could be rendered “take a wife for himself” (see esv footnote). However, in view of vv. 4–5 and 1 Corinthians 7, sexual self-control is more likely the intended meaning. in holiness and honor. Behavior suitable before God and humans respectively.
1 THESSALONIANS—NOTE ON 4:5 in the passion of lust like the Gentiles. See Rom. 1:24–27. Paul is concerned that some of the Thessalonian Christians may fall back into their former ways.
1 THESSALONIANS—NOTE ON 4:6 wrong (Gk. pleonekteō, “to defraud, exploit, cheat”). Defrauding a fellow Christian through sexual sin. the Lord is an avenger. Those who ignore the Christian sexual ethic will face the wrath of Jesus when he returns, and perhaps even before.
1 THESSALONIANS—NOTE ON 4:7 called. When the Thessalonians embraced Paul’s gospel, they were responding to God’s effectual call (see note on Rom. 8:30; cf. note on 1 Thess. 1:4). That call did not have as its goal impurity but rather a life of holiness.
1 THESSALONIANS—NOTE ON 4:8 Therefore. In view of v. 7, to reject Paul’s teaching on sex is to reject not merely Paul but God, who is the source of Paul’s sexual ethic. who gives his Holy Spirit to you. In the OT (e.g., Ezek. 36:26–27) God promised that he would establish a new covenant in which the Holy Spirit would write the law on people’s hearts and cause them to obey. This new covenant reality, which has been inaugurated by Christ, makes sexual sin inexcusable. To reject the giver of the Holy Spirit is to cut oneself off from the sanctifying power that enables the Christian to be “blameless in holiness” at the second coming (1 Thess. 3:13).
1 THESSALONIANS—NOTE ON 4:9–12 Paul urges the Thessalonians to continue showing brotherly love and to be financially self-supporting. Some in the church have abandoned gainful employment and are living off the charity of wealthier Christians (see 2 Thess. 3:6–15). It is unclear whether or not this problem was related to the Thessalonians’ confusion about the end times.
1 THESSALONIANS—NOTE ON 4:9 taught by God to love one another. Jeremiah 31:33–34 prophesied that God would write his law on the hearts of his people and directly teach them as part of the new covenant. Christians already know this reality (1 John 2:27): by love they fulfill the law (Rom. 13:8–10; cf. Lev. 19:18; John 13:34).
1 THESSALONIANS—NOTE ON 4:11 live quietly. Live peaceably with others (see 2 Thess. 3:11–12), instead of meddling in others’ affairs. work with your hands. Paul calls on Thessalonian believers to earn their own living rather than to depend on wealthier Christians, as Paul had instructed them when he was at Thessalonica.
1 THESSALONIANS—NOTE ON 4:12 walk properly before outsiders. For some Christians to be shamelessly exploiting the charity of wealthier Christians would have been disgraceful in a first-century Greco-Roman environment.
1 THESSALONIANS—NOTE ON 4:13–5:11 On the Second Coming of Jesus. Paul first deals with the issue of whether and how deceased Christians will participate in the second coming (4:13–18) and then reassures the Thessalonians that they are destined for salvation rather than wrath (5:1–11).
1 THESSALONIANS—NOTE ON 4:13–18 Paul responds to the main problem facing the young church. They lacked detailed knowledge about what happens to Christians who die, because Paul did not have the opportunity to complete his teaching there (3:10) on account of being forced to leave (2:15, 17; Acts 17:5–10). Consequently, the Thessalonians did not have the understanding to cope with the recent deaths of some community members, and so they responded with bewildered hopelessness.
1 THESSALONIANS—NOTE ON 4:13 we do not want you to be uninformed. The Thessalonians are unaware of the things Paul will explain in vv. 14–17. those who are asleep. Paul refers to Christians who have died as being “asleep” (cf. vv. 14, 15; 5:10; also 1 Cor. 15:6, 18, 20, 51), which reinforces his main point that they will awake from the grave at the second coming. The metaphor is not intended to deny that the dead are in conscious fellowship with God in the intermediate state. Referring to death with the metaphor of sleep is simply suggested by the physical condition of those who sleep. It gains appropriateness from the fact that all who have died will rise at Christ’s return. grieve as others do who have no hope. Grieving per se is not wrong (cf. Acts 8:2), but it is wrong to grieve in a hopeless manner like unbelievers. The Thessalonians apparently did not understand that deceased Christians would rise from the dead and thus would not miss out on the blessings brought by the second coming. Epitaphs from the first century indicate that most first-century Greeks had a strongly pessimistic view of death.
1 THESSALONIANS—NOTE ON 4:14 rose again. The resurrection of Christ is the center of God’s plan for history and is the basis for hope in the future resurrection of the body (1 Cor. 15:42–57; Rev. 21:4). through Jesus, God will bring. Jesus is shown to be God’s mediator of salvation who will “bring” deceased Christians with him (those who have fallen asleep), that is, the souls of those who have been in heaven with Christ up to this point. The direction of movement (whether upward or downward) is debated, although the allusion to Zech. 14:5 suggests a picture of Christ coming down from heaven, bringing with him the souls of those who have already died. Paul’s point is that all the Christians who have died (“fallen asleep”) will be with Christ in his second coming, as Christ descends to earth. Paul then explains in more detail (in 1 Thess. 4:16–17) how the dead are able to be present with Christ—that is, because their bodies will, at that moment, be resurrected and reunited with their souls, as they are “caught up to meet the Lord in the air” (v. 17).
1 THESSALONIANS—NOTE ON 4:15 Word from the Lord probably refers to something the Lord revealed personally to Paul, which he then states in vv. 15b–17. We who are alive does not imply that Paul was convinced that he himself would be alive at the second coming, but rather that all Christians should be prepared for Christ to return during their lifetime. who are left. Left behind, that is, by all Christians who have already departed this life. will not precede those who have fallen asleep. It is unclear whether the Thessalonians were assuming that the dead would rise only after the second coming, or whether they thought that the dead had no hope of salvation at all.
1 THESSALONIANS—NOTE ON 4:16–17 cry of command … voice of an archangel … trumpet of God. The three noises summon the dead to wake from their slumber. The only “archangel” identified in the Bible is Michael (Jude 9). Trumpets in the OT proclaimed the Lord’s presence (Ex. 19:16; 1 Chron. 16:6; Ps. 47:5; Joel 2:1; Zech. 9:14); in Jewish tradition, the “trumpet” was associated with battle, the day of the Lord, and the resurrection (cf. 1 Cor. 15:52). first … Then. Dead Christians rise from their graves to the realm of the living, and then the living and the dead together are caught up from the earth into the air to meet Christ. The Greek for “caught up” (harpazō, “to grab or seize suddenly, to snatch, take away”) gives a sense of being forcibly and suddenly lifted upward (see John 6:15; Acts 8:39). together with. The dead Christians would suffer no disadvantage (cf. “we who are alive … will not precede,” 1 Thess. 4:15). clouds. Probably not earthly rain clouds but the clouds of glory that surround the presence of God (cf. Ex. 13:21; 33:9–10; 40:38; Num. 12:5; 1 Kings 8:10–11; Ps. 97:2; Dan. 7:13; Matt. 17:5; Mark 13:26; Acts 1:9; Rev. 14:14). to meet. The Greek term apantēsis is often used of an important dignitary’s reception by the inhabitants of a city, who come out to greet and welcome their honored guest with fanfare and celebration, then accompany him into the city (cf. Matt. 25:6; Acts 28:15; a related term hypantēsis is used in Matt. 25:1; John 12:13). It may indicate that the subsequent movement of the saints after meeting Christ “in the air” conforms to Christ’s direction, thus in a downward motion toward the earth. However, some interpreters caution that the vivid symbolism of apocalyptic language must be kept in mind to avoid over-interpretation of the apocalyptic details. in the air. The sky.
1 THESSALONIANS—NOTE ON 4:18 Clear teaching about the Lord’s return should result in comfort and encouragement (Paul’s goal), rather than fear and divisiveness. These words refers to vv. 13–17.
1 THESSALONIANS—NOTE ON 5:1–11 These verses are closely linked to 4:13–18: both offer reassurance concerning the fate of Christians at the second coming, and 5:9–10 alludes back to 4:13–18. It seems that the Thessalonians either were worried that they might not be prepared for the day of the Lord or were insecure about their status on that day in view of the recent unexpected deaths.
1 THESSALONIANS—NOTE ON 5:1 Now concerning. Paul may be responding to a question from the Thessalonians communicated by Timothy. the times and the seasons. That is, when the day of the Lord will occur (cf. Acts 1:7). The Thessalonians’ question likely arose more from anxiety than idle curiosity, since Paul’s answer reassures rather than rebukes them and seems concerned with both the “how” and the “when” of the day of the Lord. you have no need to have anything written to you. In spite of what the Thessalonians apparently think, there is no real need for Paul to write them on this matter.
1 THESSALONIANS—NOTE ON 5:2–3 The phrase day of the Lord is common in the OT Prophets (see note on Amos 5:18–20). It refers to the great and terrible day when Yahweh will intervene to punish the disobedient (e.g., Isa. 13:6–16; Joel 1:13–15; 2:1–11; Obad. 15–20; Mal. 4:5) and to save the faithful (e.g., Isa. 27:2–13; Jer. 30:8–9; Joel 2:31–32; Obad. 21). In Paul’s letters it is equated with the second coming. like a thief in the night. Throughout the NT, the thief simile suggests unexpectedness and unwelcomeness (Matt. 24:43–44; Luke 12:39–40; 2 Pet. 3:10; Rev. 3:3; 16:15). The negative aspect is clearly present in 1 Thess. 5:4, and there is no reason to think that it is absent here. However, although some have wondered whether Paul is threatening the Thessalonians with the prospect of final judgment, it seems more likely, in view of vv. 4 and 9, that he is actually reassuring believers who are insecure, perhaps as a result of the recent deaths in their midst. people. That is, unbelievers. peace and security. Possibly an allusion to imperial Roman propaganda or (perhaps more likely) to Jer. 6:14 (or Jer. 8:11), where similar language is used of a delusional sense of immunity from divine wrath. labor pains. An analogy referring to the judgment and destruction on the day of the Lord. Cf. Isa. 13:8; Jer. 6:24.
1 THESSALONIANS—NOTE ON 5:4 But you. The Thessalonian Christians are not among the people who say “peace and security” and upon whom sudden destruction will come (v. 3). in darkness. The realm of sin, evil, unenlightenment, and estrangement from God. surprise you like a thief. The day of the Lord will not be a “thief-like,” unwelcome surprise for the Thessalonian Christians, as it will be for unbelievers (see v. 2).
1 THESSALONIANS—NOTE ON 5:5 For. Paul grounds his assurance of v. 4 in the Thessalonians’ status and destiny. children of light. This phrase is used in Jewish literature and in the NT (e.g., Luke 16:8; John 12:36) of those who belong to the realm of God and his salvation (Col. 1:13). children of the day. This phrase, which is unique to Paul, seems to link the concepts of “light” and “day” together. Thus, because Jesus is “the light of the world” (John 8:12; 9:5), Christians are “children of the light”; but Christians are also those who are called to live a godly life as people who “belong to the day” (1 Thess. 5:8) and who are destined to inherit salvation on “the day of the Lord,” when Christ (the light of the world) will return in power and great glory (cf. Matt. 24:30; Mark 13:26; Luke 21:27). We. Paul shifts to the first person plural to reinforce his confirmation and perhaps to prepare for and soften the exhortation of 1 Thess. 5:6–8. night … darkness. The dominion of evil and enmity with God.
1 THESSALONIANS—NOTE ON 5:6 So then. Paul gives general exhortations based on the reassurances of v. 5. To sleep is to be morally and spiritually disengaged, and/or living without a consciousness of the coming day.
1 THESSALONIANS—NOTE ON 5:8 breastplate … helmet. Paul is drawing on Isa. 59:17, where the Lord is portrayed as a warrior wearing armor. Here Christians, as those destined to stand alongside the Lord on the last day, are called to put on his armor (see Eph. 6:10–20). faith and love … hope. The triad of essential Christian traits (see 1 Cor. 13:13; 1 Thess. 1:3).
1 THESSALONIANS—NOTE ON 5:9 For connects this verse with either vv. 6–8 in general or the specific exhortation in v. 8 to put on the helmet of hope. Paul restates what he said in v. 4: the Thessalonians have nothing to worry about, because they are destined not for wrath but for salvation at the second coming.
1 THESSALONIANS—NOTE ON 5:10 awake or asleep. Alive or dead. “Awake” alludes to the concern of the living Christians regarding their destiny on the day of the Lord (vv. 1–11), while “asleep” alludes to the destiny of deceased Christians (4:13–18). live. At the second coming, Christians will experience a new quality of life in the company of Christ.
1 THESSALONIANS—NOTE ON 5:11 just as you are doing. As elsewhere (e.g., 4:1), Paul seeks to avoid looking as if he is criticizing the Thessalonians. As in 4:18, his purpose is encouragement.
1 THESSALONIANS—NOTE ON 5:12–22 On Community Conduct. Paul gives exhortations on community life and relationships.
1 THESSALONIANS—NOTE ON 5:12–13 respect those who labor … admonish you. The young Thessalonian community was not adequately appreciating and respecting its leaders. are over you. The Greek term proistēmi here means “rule, direct, be at the head of,” and would refer to the elders in the church (see notes on Acts 14:23; Titus 1:5). Be at peace among yourselves may suggest (though not necessarily) that there were tensions within the community.
1 THESSALONIANS—NOTE ON 5:14 idle (Gk. ataktos, “undisciplined, insubordinate”). Some Thessalonians were shirking their responsibility to work in accord with the creation mandate (Gen. 2:15). See 1 Thess. 4:9–12; also 2 Thess. 3:6–15. fainthearted. Due to persecution (1 Thess. 3:3–4) or the unexpected deaths (4:13–5:11). weak. Either those with weak consciences (see 1 Corinthians 8–9), those rattled by the ongoing persecution, or those anxious about the day of the Lord (1 Thess. 5:1–11).
1 THESSALONIANS—NOTE ON 5:16 Rejoice always. Joy in Paul’s letters is a basic mark of the Christian (Rom. 14:17) and a fruit of the Spirit (Gal. 5:22). It is often associated with the firm hope of the Christian (e.g., Rom. 5:2–5; 12:12).
1 THESSALONIANS—NOTE ON 5:17 Pray without ceasing suggests a mental attitude of prayerfulness, continual personal fellowship with God, and consciousness of being in his presence throughout each day.
1 THESSALONIANS—NOTE ON 5:18 give thanks. Christians are to be marked by thanksgiving (Eph. 5:4, 20; Col. 2:7; 3:15, 17; 4:2). This probably refers to all of 1 Thess. 5:16–18.
1 THESSALONIANS—NOTE ON 5:19 Do not quench the Spirit. The manner in which the Thessalonians were extinguishing the Holy Spirit’s fire is specified in the next verse.
1 THESSALONIANS—NOTE ON 5:20–21 Do not despise prophecies. Believers are to be open to the disclosure of God’s will through fellow Christians exercising the gift of prophecy (see note on 1 Cor. 14:22–25). The Thessalonians apparently despised manifestations of prophecy and hence were cutting off a valuable source of encouragement and extinguishing the Spirit’s fire. test everything. Rather than rejecting prophecies outright on the basis of inferior prophetic words, the Thessalonians need to weigh prophecies to distinguish the true from the false. Tests presumably include the prophecy’s conformity with authoritative revelation, its value for edification, and its evaluation by those with spiritual discernment. See 1 Cor. 14:29–33 and the note on 1 Cor. 12:10 regarding the operation of prophecy in the church. what is good. In context, this most likely refers to prophecies that pass the test.
1 THESSALONIANS—NOTE ON 5:22 Abstain from. Paul now moves on to stress, more generally, the importance of rejecting every form of evil.
1 THESSALONIANS—NOTE ON 5:23–28 Prayer, Assurance, and Conclusion. Just as the first half of the letter ended with a pastoral prayer that the Thessalonians be marked by holiness at the second coming of Christ (3:11–13), this half does too. However, here Paul adds reassurance (5:24). God of peace. God initiated the reconciliation of Christians with himself and is now at peace with them. Spirit, soul, and body represent the entirety of human nature. It seems unlikely that this is a tripartite division of human nature into body, soul, and spirit, where “spirit” and “soul” would refer to different parts; more likely Paul is simply using several terms for emphasis. For similar ways of expressing the totality of human nature see Matt. 10:28; Mark 12:30; 1 Cor. 7:34. There is no need for the Thessalonians to worry about whether they will be sufficiently holy and blameless at the coming of the Lord. God is faithful, and he will surely make it happen.
1 THESSALONIANS—NOTE ON 5:26 holy kiss. A symbol of Christian fellowship and holiness (see note on 1 Cor. 16:20; also cf. Acts 20:37; Rom. 16:16; 2 Cor. 13:12; 1 Pet. 5:14).
1 THESSALONIANS—NOTE ON 5:27 I. As usual, having dictated his letter to a secretary, Paul wrote the final greeting in his own handwriting as an authenticating mark (cf. 2 Thess. 3:17). have this letter read to all. The letter was to be read aloud to all community members, including the fainthearted and idle. See note on Col. 4:16.