Annotations for 1 Thessalonians

1:1 Silas. The Greek is “Silvanus,” a fairly respectable Latin name (consistent with his Roman citizenship in Ac 16:37). In Acts, Luke uses his less formal Jewish name Silas. On coauthors, see note on 1Co 1:1. Grace and peace. See note on Ro 1:7, though this earlier Pauline letter is more concise.

1:2–3 Ancient letters sometimes included thanks for the recipients, and prayer or mention of prayer. God . . . Lord Jesus. See note on 1Co 8:6.

1:4 chosen. Cf., e.g., Dt 7:6; see note on Col 3:12.

1:5 You know how. Persuasive speakers and writers often appealed to what their audience already knew for themselves.

1:6 imitators of us and of the Lord. Teachers and writers on moral subjects regularly cited examples; disciples especially imitated their teachers. suffering. See Introduction to 1 Thessalonians.

1:7 Macedonia and Achaia. Achaia was south of Macedonia; the capital of the former was Corinth, from which Paul writes this letter, and of the latter, Thessalonica. Philippi (2:2) was also in Macedonia.

1:8 your faith in God has become known everywhere. News spread through travelers. This would be true especially where they would find hospitality, e.g., Jewish travelers in Jewish homes. Thessalonica lay on the major land route between Asia Minor and anything to Thessalonica’s west (and south). everywhere. May be an example of the frequent ancient practice of geographic hyperbole (see note on Col 1:23).

1:9 turned to God from idols. Most Gentiles venerated statues of deities, although the minority of intellectuals regarded them only as reminders of the deities. Jews and Christians, by contrast, detested them as idols. Such statues and the divinely populated cosmos they implied would have deep sentimental connections for those raised with them; they also represented major social ties with family and society. Respect for civic cults, including that of the emperor, was a social expectation; Thessalonica’s temples included a significant one for the worship of the emperor. Converts to Judaism had to abandon all idols; some Gentiles viewed such conversion as betraying one’s own family and people to become a Judean. Thessalonica did host a number of foreign cults (e.g., that of Isis), but monotheists’ exclusivist insistence on one God appeared more offensive.

1:10 Jesus, who rescues us from the coming wrath. Idols (v. 9) would be useless at the time of God’s wrath (e.g., Isa 2:19–21; 57:13). Many Jewish people expected a future resurrection of the righteous (Da 12:2); Jesus’ resurrection was the foretaste and thus guarantee of that future event. Others, however, would face the wrath from which Jesus rescues believers. The prophets warned of God’s wrath for all the earth (e.g., Isa 34:2–4; Zep 3:8; see note on Ro 2:5; cf. the coming wrath in Isa 13:9).

2:1–12 After introductions, ancient speeches and some other kinds of works included a narrative of the events or circumstances leading up to the present matters of discussion. Exhortations and defenses often included a contrast between negative or accused behavior and positive behavior (not/nor . . . but). Paul is not necessarily answering “opponents” in this passage. Because many people lumped all sages together as charlatans, many sages developed a series of responses to such stock accusations; Paul uses such responses here. Traditional charges sometimes include error, impure motives, and trickery (v. 3), flattery (v. 5), greed (v. 5) or desire for praise (v. 6); a good sage, by contrast, was gentle like a nursing mother (v. 7). Whether or not outsiders had criticized Paul’s ministry in Thessalonica (aside from the obvious accusations in Ac 17:7), Paul could expect such criticism and thus equipped the church to be able to answer it (cf. 4:12).

2:2 treated outrageously in Philippi. Means being treated in a humiliating manner, which for Jews certainly included public stripping as well as being flogged with rods as if they were criminals (Ac 16:22). These events in Philippi were shortly before their arrival in Thessalonica, and word of their shameful treatment undoubtedly reached Thessalonica quickly. dared. Those influenced by philosophy valued those who would speak not with flattery (cf. v. 5) but with boldness (the meaning of the Greek term here; translated “frankness” in 2Co 7:4 [see note there]).

2:3 from error or impure motives. See note on vv. 1–12. Romans suspected eastern cults (in which they included Jews and Christians) of immorality and of seducing women away from their husbands’ religions; it is also possible that charges of sexual impurity (cf. 4:7) could have been leveled against them. Critics of movements that had the support of prominent women sometimes included this charge, and women of means sometimes sponsored religious associations. Indigenous residents may have suspected the sponsors of “foreign” cults such as the Egyptian, Jewish and Christian religious associations in Thessalonica (cf. Ac 17:4).

2:4 not . . . but. See the note on vv. 1–12. tests our hearts. God tests hearts, knowing what is in them (Pr 17:3; Jer 11:20; 17:10).

2:5 flattery . . . greed. Many denounced greedy sages and flattering speakers who simply told people what they wanted to hear to gain their favor (for demagogues, see note on 1Co 9:19).

2:6 praise from people. Competition for honor dominated ancient Mediterranean urban society. Speakers and sages often sought to draw attention to themselves, though the more cultured sought to do it more discreetly.

2:7 as a nursing mother. Some harsh sages on the streets berated their hearers, but gentler sages nurtured their disciples. nursing mother. The Greek term could apply to anyone who nursed. People of means often used slaves or paid women to care for and nurse their infants. Children often became so fond of such nurses that when the children became adults they often freed the nurses who had been slaves. Most mothers, however, especially in the eastern Mediterranean world where Paul lived, nursed their own children, so the image here probably is that of a caring mother (cf. a different emphasis in 1Co 3:1–3).

2:8 share with you . . . our lives. Greeks considered dying for someone the greatest expression of love; Paul had actually risked his life among them (see Ac 17:7–9).

2:9 we worked night and day. Most believers in Thessalonica were poor (cf. 2Co 8:1–2). Philippi’s church sent Paul financial support during his time in Thessalonica (Php 4:15–16), but Paul still had to labor as an artisan. For Paul’s trade and its background, see note on Ac 18:3; because linen-working required larger equipment that was more difficult to transport, many think that the term for his profession in Ac 18:3 refers to leatherworking. Paul could have done leatherworking in Thessalonica even if his stay was of limited duration (cf. Ac 17:2, although he probably stayed longer than his weeks speaking in the synagogue). night and day. Used for extensive work; it often meant parts of the night and parts of the day. A manual laborer began work around sunrise and could talk with visitors while working; but from the early afternoon on Paul might use his time for more direct evangelism.

2:10 You are witnesses. Persuaders often appealed to their audience’s own knowledge with language such as this.

2:11 as a father deals with his own children. People in antiquity usually viewed fathers as loving and often even indulging their children, although fathers might honorably put matters of their country first. Sages sometimes compared themselves with nurses (v. 7) but even more often with fathers; disciples often viewed their teachers as fathers.

2:12 who calls you into his kingdom and glory. Accusers had distorted Paul’s proclamation of Jesus’ kingdom politically, as challenging the earthly emperor (Ac 17:7). Conversion meant that Christians could no longer participate in the civic cult that honored the emperor in Thessalonica (1:9), probably often at great social cost among those who knew them.

2:14–16 Digressions were common in ancient literature, and in these verses Paul digresses to praise the believers’ faithfulness in the face of persecution.

2:14 imitators. See note on 1:6. your own people. Means others in Thessalonica. from the Jews. Paul probably digresses to mention his fellow Judeans because the Thessalonian believers knew that Jewish people had incited Gentiles against them in their own city (Ac 17:5–8). Jewish tradition emphasized their ancestors’ rejection of the prophets (1Th 2:15; see note on Ac 7:52); some Judeans continued this practice by persecuting Judean churches and driving some people out (see Ac 8:1–3; 12:1–3; Php 3:6). Many Gentiles accused Jews of hating humanity, because they often kept to themselves, ate their own food and could not participate in pagan religious festivals. Paul, however, criticizes only the hostility of many Jews to the spreading of the gospel (v. 16).

2:16 their effort to keep us from speaking to the Gentiles. Whereas Paul summoned converts to turn from idols (1:9), most Jewish people expected them to be circumcised and accept Jewish customs. They therefore resented Paul’s “cheaper” message that undercut their own. heap up their sins to the limit. The Greek translation of Ge 15:16 uses wording similar to the words behind this phrase; once sin reached its prescribed limit, judgment would come. Although Jesus had given Jerusalem up to a generation before it would be destroyed, events were already in motion that would lead to Jerusalem’s destruction in AD 70 (Mt 23:32–38; 24:34). Paul nevertheless expected the eventual repentance and salvation of his people predicted in the Prophets (Ro 11:25–27; cf. Mt 23:39).

2:17 we were orphaned. Grief-filled separation was often depicted figuratively, including as being orphaned (see note on Jn 14:18). in person, not in thought. See note on 1Co 5:3, 4.

2:18 Satan blocked our way. Paul writes this letter from Corinth, perhaps just two weeks’ journey from Thessalonica. Satan may have blocked the way through matters politically indiscreet to mention in a letter that would be read publicly in the house churches—such as the politarchs’ decree and the trouble Paul’s hosts would face if he returned (see Ac 17:7, 8, 9 and notes).

2:19 the crown in which we will glory. Victors’ rewards at Greek competitions were garlands, crowns of interwoven leaves (see the article “Athletic Imagery in 1 Corinthians 9.” Jewish people sometimes used such crowns figuratively for their future reward; Paul’s reward is the believers’ perseverance (v. 20; cf. also 3Jn 4).

3:1 when we could stand it no longer. Close friends sometimes shared in letters their sorrow over being apart. left by ourselves in Athens. Luke reports Paul’s activity in Athens (Ac 17:15–34), but omits some details here (such as companions rejoining Paul in Athens and him sending them back to Macedonia). Ancient historians sometimes omitted activities of secondary characters that would require extra explanation (see note on Mt 8:5).

3:3 these trials . . . destined for them. Some scholars suggest that Paul had taught them about the period of suffering that would precede the promised restoration (cf. Jer 30:7; Da 12:1). Clearly Paul did pass on Jesus’ teachings about the end (1Th 4:13–18), but many argue that Paul envisioned the entire period between Jesus’ comings as end-time tribulation (cf. Ro 8:22). For the specific suffering in Thessalonica, see Introduction to 1 Thessalonians.

3:5 when I could stand it no longer. Letters expressing intimate friendship often complained affectionately about not hearing from the recipient; in this case Paul’s concern runs even deeper. the tempter. Jewish tradition widely recognized Satan’s role as tempter, here seeking to turn people from the faith.

3:6 you long to see us, just as we also long to see you. Letters expressing intimate friendship protested if they felt the sender’s love was not reciprocated, but celebrated reciprocal love.

3:8 we really live, since you are standing firm. Letters expressing intimate friendship sometimes declared that the sender was well only if the receiver was. Paul had been ready to give even his life for them (2:8).

3:9–10 we thank God . . . we pray most earnestly. Letter writers usually included a blessing, mention of prayers, and/or thanksgiving for the recipients. Although Paul usually does so early in his letters (1:2), here he does so in response to their faith, the discovery of which he has just narrated (cf. 2:13; 2Co 1:11; 2:12–14).

3:11 Now may our God and Father. In addition to direct prayers to God, Jewish people also considered as implicit prayers to God blessings addressed to a person or people, as here.

3:13 when our Lord Jesus comes with all his holy ones. Evokes Zec 14:5: “the LORD my God will come, and all the holy ones with him.” Paul also applies OT divine texts to Jesus elsewhere (e.g., Php 2:10–11; cf. 1Co 8:6; 2Co 5:10).

4:1 urge you in the Lord Jesus. People often urged others in the name of a deity—here Jesus.

4:2 instructions we gave you by the authority of the Lord Jesus. Paul probably refers here to passing on some of Jesus’ teachings (cf. the article “Jesus’ Teachings as Background in 1 Thessalonians 4:13–5:11”).

4:3 sanctified. Being holy, i.e., consecrated or set apart for God. sexual immorality. Common among Greek men, who often married late; Greek culture did not discourage this behavior (see the article “Prostitution and Sexual Immorality”). God’s holy people were to avoid sexual immorality (see, e.g., Lev 20:7–26).

4:4 in a way that is holy and honorable. One’s proper sexual behavior was a matter of being honorable, although Gentiles normally shamed primarily women for misbehavior. Outside of marriage, respected Gentile men believed that they maintained honor by sleeping with sexual partners of lower status. For Paul, however, honorable sexual behavior was restricted to marriage. “Body” here is literally “vessel,” language that ancient sources sometimes apply to a wife (see NIV note) but much more often apply to the body (NIV text).

4:5 passionate lust. Although some more ascetic thinkers viewed passion even in marriage as wrong (while permitting procreation), Paul’s concern is only immorality (v. 6; 1Co 7:2, 9). Sexual promiscuity was common among male Gentiles (see note on v. 3), and Jewish stereotypes of Gentiles featured it heavily. pagans. The same Greek term can be translated “Gentiles.” Paul reminds Gentile Thessalonian believers (see 1:9) that, having turned to Israel’s God, they are no longer spiritually Gentiles.

4:6 The Lord will punish all those who commit such sins. Virtually all societies condemned adultery, sometimes called wife-stealing, although the practice was not uncommon at least among the elite. Biblical law condemned adultery (including intercourse with another’s future spouse) as worthy of death (Dt 22:13–24). In this period, however, Jewish people punished adultery with divorce and shame (see note on Mt 1:19; see also the article “Prostitution and Sexual Immorality”).

4:7 impure . . . holy. Jewish people deemed sexual immorality spiritually defiling, i.e., making one impure rather than holy (cf., e.g., Lev 20:21). See notes on vv. 3, 4.

4:8 Holy Spirit. God’s Spirit (cf. notes on vv. 3, 4, 7). Although many streams of ancient Jewish thought emphasized the Spirit’s Biblical role in inspiring the prophets, some also emphasized the Spirit’s Biblical role in purifying God’s people (Eze 36:26–27).

4:9 Now about. This Greek phrase (also in 5:1) often introduces a change in subject (see note on 1Co 7:1, which uses the same Greek phrase, there translated “now for”). love for one another. Those who offered moral advice often emphasized brotherly love, the meaning of the Greek term here (hence, loving God’s family in v. 10). we do not need to write to you. Those who offered moral advice sometimes noted that their advice was superfluous, since they trusted that their hearers would behave accordingly even without the advice.

4:10 God’s family. Lit., brothers and sisters; fellow believers are one’s spiritual brothers and sisters (see note on Ac 9:17). throughout Macedonia. Thessalonica was the capital of and largest port in Macedonia.

4:11 lead a quiet life. People often criticized those who sought to remain completely aloof from public life, and Paul does not expect complete withdrawal. Nevertheless, minority groups, such as Jews and Christians, had fewer problems if they remained inconspicuous. work with your hands. Although the Thessalonian church may have included a few well-to-do benefactors (Ac 17:4, 9), much of the church was probably poor (cf. 2Co 8:1–2), and, like many towns, Thessalonica had its share of unemployed men simply conversing in the marketplace (Ac 17:5). The elite disdained manual labor, but work with the hands was how most people supported themselves (see note on 1Co 4:12).

4:12 not be dependent on anybody. Although only the most destitute begged on streets, unemployment was high in Thessalonica (cf. Ac 17:5); some people also depended on wealthier benefactors.

4:13 those who sleep in death. “Sleep” was a common euphemism for death. Martyrdom was probably a rare means of death for Christians in this region c. AD 50 and most scholars doubt that it is in view here, though some martyrs are not impossible (in view of persecution noted in 1:6; 2:14–16; 3:3–6; it might not be prudent to elaborate on local executions in a letter). grieve like the rest of mankind. Some who consoled others expressed sympathy; some counseled (rather unhelpfully) that grief does no good. who have no hope. Although some intellectuals spoke of the disembodied soul rising to heaven, many people envisioned death as annihilation or (as in the old myths) life as shadows in a dreary netherworld. Paul reminds his hearers of a better hope (vv. 14–17).

4:14 God will bring with Jesus those who have fallen asleep in him. Many Jewish people who expected the resurrection of the body also affirmed that the righteous soul remained in heaven until the resurrection.

4:15 According to the Lord’s word. Given the cluster of parallels with Jesus’ teaching in this context, “the Lord’s word” here presumably means Jesus’ teaching. See “Jesus’ Teachings as Background in 1 Thessalonians 4:13–5:11.” the coming of the Lord. Jesus promised his coming (Mt 24:27, 37, 39); one application of the Greek term (parousia) was to the visit of a king or high official, relevant here (cf. note on v. 17).

4:16 the voice of the archangel. Jewish tradition mentioned seven archangels, but the chief archangel, the commander of the Lord’s hosts and the guardian prince of Israel, was Michael, also mentioned in the OT (Da 10:13, 21; 12:1). Jesus had said that he would delegate the gathering of his chosen ones to his angels (Mk 13:27). Cf. the divine battle images in Isa 31:4; 42:13 and especially in Zec 14:3–5. trumpet call of God. Trumpets were used to signal armies or summon people to assemble. Often used for gathering, they could be envisioned in the promised gathering of God’s people (Isa 27:12–13). Jesus applied this image to his coming to gather his people, coming, as here, with clouds (Mt 24:30–31). In ancient literature, trumpets and shouts were often conjoined in military contexts, in which the shouts were battle cries. the dead in Christ will rise first. Most Judeans expected the end-time resurrection, especially for the righteous (here, “the dead in Christ”).

4:17 the clouds. Recalls Jesus’ teaching about his coming (Mk 13:26; 14:62), in turn alluding to Da 7:13. to meet the Lord. When used in a context of a royal “coming” (v. 15), “meet” meant that people welcoming him would go to form his escort en route to his destination. the air. Considered the lowest of the heavens; thus Jesus “will come down from heaven” (v. 16) and his people will meet him in the air.

4:18 encourage one another with these words. Those who wrote letters to console the bereaved sometimes urged their readers to encourage themselves and others. Cf. 5:11; repeating a thought helped reinforce it and often tied together a section.

5:1 Now . . . about. See note on 4:9. about times and dates. Some Jewish contemporaries tried to predict the time of the end; others regarded it as unknown. Paul here echoes the wording of Jesus (later written in Ac 1:7).

5:2 the day of the Lord will come like a thief in the night. Paul again echoes Jesus (Mt 24:43; Lk 12:38–39), as do other early Christian writers (2Pe 3:10; Rev 3:3; 16:15). The Biblical prophets warned of the day of the Lord; they also viewed earlier judgments through its prism, but foresaw an ultimate time when God would judge all peoples (e.g., Eze 30:3; Joel 3:14).

5:3 Peace and safety. Emperors claimed that their military exploits had brought “peace and safety” to the empire; Paul’s critics could interpret Paul as despising such claims here (something interpreted as disrespect to the emperor could stir persecution; cf. Ac 17:7). destruction will come. False prophets announcing peace helped lead to Jerusalem’s fall to Babylon (Jer 6:14; 8:11; 14:13); false prophets would later predict God’s deliverance even immediately before Jerusalem’s destruction in AD 70. as labor pains on a pregnant woman. Biblical prophets often used labor pains to depict intense suffering (e.g., Isa 26:17–18; 42:14; Jer 4:31; 6:24; 13:21; 22:23), appropriate also for the day of the Lord (Isa 13:6–8). Many Jewish people expected final labor pains as the present order prepared to birth a new age; they often listed various tribulations they expected to characterize it. Here Paul speaks not of gradual tribulations (cf. Mk 13:7–8; Ro 8:22) but of sudden destruction.

5:4 surprise you like a thief. Thieves usually broke in at night. Sometimes commentators contrast the unexpected end of the age in vv. 1–2 with preceding signs in 2Th 2:2–4, but the tension exists also in other Jewish texts about the end time. The point here is that the wicked will be caught unprepared (v. 3), but not so the righteous (v. 4).

5:5 children of the light. Some radical Jews (see the Dead Sea Scrolls) considered their own group “children of light” and everyone else “children of darkness”; many people used light or day to represent good and night or darkness to represent evil.

5:6–7 Paul may borrow these images from Jesus (cf. Mt 24:45–51; Mk 13:32–37; Lk 12:42–48).

5:8 a breastplate . . . a helmet. Evokes Isa 59:17, which also mentions a breastplate (there, of righteousness; here, of faith and love). Paul developed this image more fully (and slightly differently) later (see notes on Eph 6:10–20). For Roman breastplates, see note on Eph 6:14. For the helmet, see note on Eph 6:17.

5:9 God did not appoint us to suffer wrath but to receive salvation. For the expectation of God’s end-time wrath destroying the wicked (cf. v. 3), see note on Ro 2:5. salvation. End-time salvation presumably refers to the resurrection (cf. 1Th 4:16).

5:11–22 Writers on moral subjects often listed exhortations in a series without directly connecting all of them. Paul’s exhortations in this case do apparently exhibit a sort of loose structure, however: honoring leaders (vv. 12–13), helping others (vv. 14–15), prayer and thanksgiving (vv. 16–18) and prophecy (vv. 19–22).

5:12 acknowledge those who work hard among you. Ancient leadership was often hierarchical and social rank demanded honor; among Christians leadership was ideally servanthood, but it merited deep appreciation, respect and cooperation.

5:13 Live in peace with each other. Harmony was a common subject of ancient exhortation. Some Jewish sages highly praised peace.

5:15 pays back wrong for wrong. Some other ancient thinkers emphasized nonretaliation (see notes on Ro 12:17, 18, 19), including Jesus (Mt 5:39). Many outsiders respected such behavior.

5:16 Rejoice always. Rejoicing might be associated with praise (e.g., Ps 9:2; 32:11; 68:4).

5:17 continually. Not every moment but constantly, repeatedly (e.g., 1Sa 12:23; Ps 34:1; 35:27; 52:9).

5:18 give thanks in all circumstances. See note on Eph 5:20.

5:19 Do not quench the Spirit. Scripture (e.g., Nu 11:25, 29) and Jewish tradition often associated the Spirit with prophetic inspiration (cf. 1Th 5:20). quench. When used most literally, this Greek term usually involved fire; cf. the idea (though not this term) in Jer 20:9.

5:20–21 prophecies . . . test them all. In ancient Israel, many newer prophets learned under the mentorship of senior prophets (e.g., 1Sa 19:20; 2Ki 6:1–3); in early Christianity, those newly moved by the Spirit often lacked senior prophets and often had to work together to evaluate prophecies (1Co 14:29).

5:23 For blessings invoking God yet addressed to people, see note on 3:11. spirit, soul and body. Although some ancient Greek thinkers tried to distinguish in detail constituent elements of the soul, Paul here follows more closely the Jewish tradition that could list multiple elements as a way of emphasizing the whole (cf., e.g., Dt 6:5). This is not to deny that Paul distinguished elements for pragmatic reasons, but he does not always employ terms the same way (cf., e.g., 1Co 7:34; 14:14–15).

5:26 holy kiss. People regularly showed affection by greeting family members, close friends or some others with a light kiss on the mouth (see note on Ro 16:16).

5:27 have this letter read to all. Even in urban areas, a majority of people could read very little (except perhaps for basic inscriptions or graffiti); moreover, even fewer people could write and manually copy Paul’s letters. Almost everyone, however, knew how to learn by listening to something read by someone else more literate. Sometimes people read to hearers at banquets; synagogues read Scripture in their assemblies (see note on Col 4:16). For most Jews and Christians, the primary literature they heard read was Scripture.