Annotations for 1 Thessalonians

1:1 Opening. Paul follows his typical pattern of beginning his letters with an opening that consists of three elements: sender, recipient, and greeting. He does not adapt this opening in any significant way as in some of his other letters (Rom 1:1–7; 1 Cor 1:1–3; Gal 1:1–5), reflecting the good relationship he enjoys with the Thessalonian church.

1:1 Silas. See note on Acts 15:22. Timothy. See Introduction to 1 Timothy: Recipient. Including Silas and Timothy as co-senders gives extra authority to Paul’s letter since it shows the Thessalonians that the apostle is well-informed from the recently returned Timothy (3:6) about their situation and that all three leaders agree on the letter’s contents. church. Used in the Septuagint (the pre-Christian Greek translation of the OT that was commonly used by the earliest Christians, including Paul) to refer to Israel as God’s covenant people. By identifying his readers as “the church,” Paul reflects his understanding of the predominantly Gentile church of Thessalonica as now belonging to the people of God. in. This begins the prepositional phrase that emphasizes the primary role of the divine: the existence of the Thessalonian church is ultimately due not to the work of the three missionaries but to the Father and Christ. Grace and peace. See notes on Gal 1:3; Phlm 3.

1:2–10 Thanksgiving for the Thessalonians’ Faith. Paul typically includes a thanksgiving between the letter opening and the beginning of the letter body. The apostle uses the thanksgiving to (1) reestablish his relationship with his readers, (2) implicitly exhort them to live up to the praise that he brings to God for them, and (3) foreshadow key issues he addresses in the rest of the letter. Paul enjoys a warm relationship with the Thessalonian believers and is thankful for their exemplary life (vv. 6–7), evangelistic activity (v. 8), and conversion (v. 9)—events that originate ultimately from God’s electing them (vv. 4–5).

1:3 We remember. The first or “immediate” reason for giving thanks (cf. note on v. 4) focuses on the activity of the Thessalonian believers: their faith, hope, and love. Paul frequently uses this triad (5:8; Rom 5:1–5; 1 Cor 13:13; Gal 5:5–6; Eph 4:2–5; Col 1:4–5), varying the order so that the emphasized virtue occurs in the climactic final position. work produced by faith. Faith naturally leads to action (2 Thess 1:11; Rom 1:5; 16:26; Gal 5:6; Eph 2:8–10; Jas 2:14–26). labor prompted by love. Christian deeds that stem from love. endurance inspired by hope in our Lord Jesus Christ. Not a feeble and general wish that things will turn out right in the end but a confident and specific belief that Christ will return from heaven to save believers from the coming judgment (v. 10). By emphasizing this end-time hope, Paul foreshadows his discussion of Christ’s second coming in 4:13–18 and 5:1–11.

1:4 For we know. The second or “ultimate” reason for giving thanks (cf. note on v. 3) focuses on the activity of God: his election of the Thessalonians. brothers and sisters. In Paul’s two brief letters to the Thessalonians, he addresses his readers with this phrase 21 times, thereby testifying to the warm relationship that the apostle shared with them. loved by God. Paul takes language originally applied to Israel (e.g., Deut 32:15 [in the Septuagint, the pre-Christian Greek translation of the OT]; 33:12; Pss 60:5; 108:6; Isa 44:2; Jer 11:15; 12:7) and reapplies it to the predominantly Gentile congregation of Thessalonica, reflecting his conviction that the church—made up of both Jewish and Gentile Christians—now constitutes the renewed Israel of God. chosen. Although this is its only occurrence in the letter, the rest of the correspondence evokes the theme of divine election with the language of God “calling” and “appointing” (2:12; 4:7; 5:9, 24). Paul nowhere explains this language, which implies that the subject was an integral part of his mission-founding preaching in Thessalonica such that his readers well understand what he references. Paul’s thanksgiving for the Thessalonians is ultimately grounded not in their human achievement but in God’s divine work in their lives.

1:5 our gospel came to you. Paul defends the genuineness of his past preaching ministry in Thessalonica by contrasting his “words” with his “power” (1 Cor 2:1–5; 4:19–20), the latter term likely referring to miracles (Acts 14:3; 15:12; Rom 15:18–19; 2 Cor 12:12). The apostle then qualifies this power with a reference both to “the Holy Spirit,” the divine source of these miracles, and to “deep conviction,” the consequence of this Spirit-given power, namely, the boldness with which Paul preached. You know how we lived. Paul further defends himself by appealing to his readers’ firsthand knowledge of how sincerely he acted in their midst. This foreshadows Paul’s defense of his integrity in 2:1—3:10.

1:6 imitators of us and of the Lord. The theme of imitation occurs frequently in Paul’s letters, as he presents a variety of examples whom his readers should emulate: himself (here; 2 Thess 3:7, 9; 1 Cor 4:16; 11:1; Phil 3:17), God (Eph 5:1), Christ (here; 1 Cor 11:1; Phil 2:5–11), Timothy (Phil 2:19–23), Epaphroditus (Phil 2:25–30), and the churches of Judea (2:14). The call to imitate Paul is rooted not in Paul’s own authority but in his imitation of Christ, since his words in 1 Cor 11:1 (“Follow my example, as I follow the example of Christ”) are a fuller expression of what we find here. severe suffering. See 2:14 and events recorded in Acts 17:5–14. Not physical persecution but social harassment, since there is no evidence that Christians anywhere during the 50s suffered from organized opposition or physical oppression. Many sources do indicate, however, the offense and even disgust that non-Christian neighbors felt when converts to Christianity refused to take part in common social and cultic activities.

1:7 Macedonia and Achaia. The northern and southern provinces into which Greece was then divided.

1:8 rang out. A rare verb from which the English word echo derives. Paul presents an image of an ongoing sound—either the evangelistic activity or, more likely, news of the readers’ newfound faith—that emanates from Thessalonica and reverberates throughout the hills and valleys of Macedonia, Achaia, and beyond.

1:9 turned to God from idols. The majority of the Thessalonian believers were Gentiles who previously worshiped various pagan deities (see Introduction: City of Thessalonica). living and true God. Both terms are common descriptions of God in the OT (Exod 34:6 [in the Septuagint, the pre-Christian Greek translation of the OT]; Num 14:21, 28; Deut 32:40; 2 Chr 15:3; Pss 42:2; 86:15 [in the Septuagint]; Isa 65:16) and are used here to contrast him with the dead and false gods that the Christians in Thessalonica formerly worshiped.

1:10 wait for his Son from heaven. Foreshadows 4:13–18. raised from the dead. Anticipates the argument of 4:14, where Christ’s resurrection is Paul’s first reason why the Thessalonians can have hope for their deceased fellow believers at Christ’s return. rescues us from the coming wrath. Foreshadows 5:1–11, especially 5:9. God’s wrath is a necessary and just response to human sin. Although this wrath is a current reality for those who live in sin (Rom 1:18, 24, 26, 28), it awaits its future completion (1 Thess 5:9; Rom 5:9; Col 3:6), just as salvation is already present but will not be fully experienced until the last day (Rom 5:21; 6:22).

2:1—3:10 Defense of Past Ministry and Present Absence. Paul spends the opening half of the letter defending his past conduct and motives during his mission-founding visit (2:1–16) as well as his failure to return (2:17—3:10). He does this in the opening half of the letter to ensure that his readers will trust him and thus obey his exhortations in the closing half of the letter (4:1—5:22).

2:1–16 Defense of Past Ministry in Thessalonica. Paul’s opponents come from outside the church: unbelieving citizens in Thessalonica (“your own people,” v. 14) accused him of being insincere, interested only in winning praise and money from others. So Paul presents several arguments that defend his integrity and that of his co-workers, Silas and Timothy, during their past ministry in Thessalonica.

2:1 You know. The first of several appeals to the firsthand knowledge the Thessalonians have about Paul and his integrity (vv. 2, 5, 9–12). our visit. The key subject that vv. 1–16 address. Paul acted sincerely during his mission-founding visit in Thessalonica. without results. The Greek word kenos in this context is better translated “insincere.” Paul is defending his honest motives during his past visit, not the successful results of that visit.

2:2 treated outrageously in Philippi. See Acts 16:19–39. dared to tell. Paul’s willingness to preach despite experiencing “strong opposition” in both Philippi and Thessalonica is powerful proof of the genuineness of his motives.

2:3 error . . . impure motives . . . trick. Paul denies these three charges made against him by non-Christian citizens in Thessalonica. The word “trick” (Greek dolos) originally referred to catching fish by means of bait, so it developed the metaphoric meaning of deceit, cunning, or treachery.

2:4 Paul appeals to God, who “tests” (and so also approves) the genuineness of his speech.

2:5 This is the first of two appeals to God as “witness” (see also v. 10). God alone can attest to Paul’s motives.

2:6 our authority. Apostles were entitled to be supported by the churches to whom they were ministering (2 Thess 3:9; 1 Cor 9:3–14; 2 Cor 11:7–11). Paul sometimes did not take advantage of this right in order to avoid charges that his ministry was selfishly motivated.

2:7 young children. The NIV follows the more ancient and reliable manuscripts that have the Greek word nēpioi (“infants, young children”) rather than other manuscripts that have the similar sounding Greek word ēpioi, meaning “gentle” (see NIV text note). This is the first of three family metaphors that Paul uses along with “nursing mother” (v. 7b) and “father” (v. 11). This metaphor highlights Paul’s integrity. Unlike the wandering philosopher-teachers of that day who were interested only in “looking for praise from people” (v. 6a) and who “used flattery” as a “mask to cover up greed” (v. 5), Paul and his fellow missionaries acted as innocently as infants. nursing mother. Instead of the common word for “mother,” Paul uses the specialized term meaning “wet nurse”—someone who suckles children. This second family metaphor stresses Paul’s sincere love for his readers: he acted among them as lovingly as a nursing mother.

2:9 we worked night and day. Paul, along with Silas and Timothy, worked with their “hands” (Acts 20:34; 1 Cor 4:12), probably as tentmakers (Acts 18:3). Such work not only effectively rebutted the charge that Paul preached only for money but also provided a positive example to some in the Thessalonian church who were lazy and refused to work (1 Thess 4:11b; 5:14; 2 Thess 3:6–15).

2:10 witnesses. Paul continues to defend himself in this passage, invoking yet again both his readers (vv. 1, 2, 5, 11) and God (see v. 5) as witnesses of his integrity. holy, righteous and blameless. The significance of these three terms lies not in their distinctive meanings (they are virtually synonymous) but in their number, as they emphasize the irreproachable character of Paul’s conduct “among you who believed.”

2:11 father. Paul’s third family metaphor emphasizes how he instructed his readers (see v. 7 and note). In the Greco-Roman world, the father was responsible to educate and train his children.

2:12 calls. Paul’s letter evokes the theme of God’s election throughout (1:4 and note; 3:3b; 4:7; 5:9, 24).

2:13 not as a human word, but . . . of God. Paul views himself and his co-workers as those through whom God is speaking an authoritative message.

2:14 Jews. Paul’s harsh words in vv. 14–16 stem from his frustration with fellow Jews who have threatened the Gentile mission. He does not have in view all Jews but only those who in some way were involved in the itemized list of events.

2:15 drove us out. Agrees with Acts 17:5–10, which describes how local Jews instigated the riot against Paul that led to his forced departure from the city.

2:16 wrath of God has come upon them. It is difficult to determine with certainty to what this refers, though Paul’s readers would have readily understood it. It may refer to one of the national disasters that the Jews suffered, such as famine in AD 46 (Acts 11:28), banishment from Rome in AD 49 (Acts 18:2), or the riot and resulting massacre of thousands in Jerusalem in AD 49. Less likely, “the wrath of God” could refer to a future event (1:10; 5:9) spoken of as already present either because it has already begun to be fulfilled or because it is so certain to happen.

2:17—3:10 Defense of Present Absence From Thessalonica. Non-Christians in the city used Paul’s inability to return to Thessalonica to cast further doubt on the genuineness of his motives (2:14). So Paul is concerned about two things: first, he reassures the church of his continued love for them (2:17–20) and second, he ensures that their new faith remains strong despite persecution from their fellow citizens (3:1–5). He concludes by bringing these two concerns together in Timothy’s good report about them (3:6–10).

2:17 orphaned. Paul continues his family metaphors (see vv. 7, 11 and notes) by comparing himself to a child who has been orphaned from his parents—so deep were his feelings of anguish over being separated from his Thessalonian converts.

2:18 Satan. From the Hebrew meaning “accuser,” it is the term Paul uses most often to refer to a personal, evil, spiritual being whose purposes are opposed to God and his people (2 Thess 2:9; Rom 16:20; 1 Cor 5:5; 7:5; 2 Cor 2:11; 11:14; 12:7; 1 Tim 1:20; 5:15). Paul elsewhere refers to this figure as “the tempter” (3:5), “the devil” (Eph 4:27; 6:11; 1 Tim 3:6–7; 2 Tim. 2:26), “Belial” (2 Cor 6:15), “the serpent” (2 Cor 11:3), and “the evil one” (2 Thess 3:3; Eph 6:16). blocked. The military practice of cutting up a road so that a pursuing army cannot pass it.

2:19 crown. Not a royal tiara but a laurel wreath given to victorious athletes. Such wreaths would soon deteriorate, unlike the imperishable crown given to believers (1 Cor 9:25; 1 Pet 5:4). when he comes. Paul joyfully anticipates presenting to Jesus at his second coming his victorious converts as proof that Paul has faithfully carried out his apostolic calling (Phil 4:1).

3:1 stand it no longer. An uncommon verb (also in v. 5) that refers to substances that do not allow themselves to be penetrated by water, air, light, fire, or anything else. Paul evokes an image in which he is so full of emotion for the Thessalonians that he can no longer stop his deep affection for them from leaking out. left by ourselves in Athens. Silas and Timothy rejoin Paul in Athens from Berea (Acts 17:15) but are sent back to Macedonia: Timothy to Thessalonica (vv. 1–5) and Silas perhaps to Philippi.

3:2 co-worker in God’s service. A strikingly lofty title used to stress Timothy’s credentials; although Paul could not return to Thessalonica personally, he sent Timothy, who is no mere junior apostle but a co-worker of Paul and even of God. to strengthen . . . you in your faith. Paul sent Timothy back to Thessalonica specifically to strengthen their faith in the midst of opposition from their fellow citizens (cf. 2:14).

3:3 trials. The hostility aimed at the Thessalonian converts for their new faith (see also 2:2, 14–15; 2 Thess 1:4–7; Acts 17:5–7, 13; 2 Cor 8:1–2). destined. The Christian faith inevitably evokes opposition—a common conviction for Paul (Rom 5:3; 8:17; 2 Cor 4:7–12; 6:3–10; Phil 1:29; 2 Tim 3:12).

3:4 During his mission-founding visit, Paul repeatedly (the verb form expresses the idea of repetition: “we kept telling you”) warned the Thessalonians that they would be persecuted for their faith, and his prophetic words came true. This prophecy-fulfillment argument (“I told you this would happen, and it did”) reestablishes the credibility of Paul and his message.

3:5 stand it no longer. See note on v. 1. tempter. The evil spiritual being whom Paul identifies as “Satan” in 2:18 (see note there). Paul interprets historical events that prevent his return to Thessalonica and the afflictions that his readers endure from their fellow citizens as ultimately part of the spiritual battle between the kingdom of God and the kingdom of evil (cf. Eph 6:12).

3:6 come to us. Timothy rejoins Paul, who has moved on from Athens to Corinth (Acts 18:1–8), where he writes 1 Thessalonians. brought good news. Paul’s verb choice (Greek euangelizō) is noteworthy, since elsewhere in his writings (20 occurrences) this word always refers to preaching the gospel. Paul was so thankful for Timothy’s positive report about the Thessalonians that it was to the apostle like hearing the good news of the gospel. Paul mentions the two specific concerns at work in the first half of the letter (2:1—3:10): (1) faith. What Paul sent Timothy to “strengthen” (3:2) and “find out about” (3:5); afflictions from their fellow citizens are testing their ongoing faith in Christ. (2) love. Their ongoing love for Paul, despite the attacks against his integrity and his inability to return to them.

3:10 Although Timothy’s report about the Thessalonians’ faith and love was very positive, he also shared with Paul some areas of concern. So Paul prays that God will allow him to return to the church and “supply what is lacking.” Since Satan prevents Paul from going back (2:18) and doing this in person, the apostle does it instead by means of a letter: the second half of this letter (4:1—5:22) takes up those matters where their faith is “lacking.”

3:11–13 Transitional Prayers. Paul skillfully moves from the first half of the letter (2:1—3:10) to the second half (4:1—5:22) by means of two prayers. The first prayer (3:11) looks backward to Paul’s defensive concern over his inability to return to the Thessalonians (2:17—3:10). The second prayer (vv. 12–13) looks ahead to three concerns that Paul is about to address: holiness in sexual conduct (4:3–8), love for others (4:9–12), and Christ’s return (4:13—5:11).

3:11 God . . . and our Lord Jesus. These two subjects occur with a singular verb, suggesting that Paul views these two as essentially a unit and so hints at the full deity of Jesus. clear the way. This request looks backward to the metaphor of 2:18 (see note). Paul prays that God and Jesus will remove the obstacles that Satan is using to block his path back to the Thessalonian church.

3:12 make your love increase and overflow. Foreshadows the discussion of love for others in 4:9–12.

3:13 so that you will be blameless and holy . . . with all his holy ones. Foreshadows the discussion of holiness in sexual conduct in 4:3–8. when our Lord Jesus comes. Foreshadows the discussion of Christ’s return in 4:13—5:11. holy ones. Either angels or, more likely, believers who have died and will return with Jesus (4:14).

4:1—5:22 Exhortations to the Thessalonians. In the first half of the letter (2:1—3:10) Paul has been defending his integrity and so reestablishing the confidence of his readers. This renewed trust in the apostle not only encourages the Thessalonians in the midst of their persecution but also ensures that they will obey the moral instructions he will now give them in the second half of the letter (4:1—5:22), in which Paul seeks to “supply what is lacking in your faith” (3:10; see note there).

4:1–12 Pleasing God in Sexual Conduct and Love for Others. After opening with a general appeal to increase conduct that is pleasing to God (4:1–2), Paul addresses the specific issues of holiness in sexual conduct (4:3–8) and love for others within the church community (4:9–12).

4:1 live. One of Paul’s favorite words to describe the Christian life (32 occurrences). please God. The notion of pleasing God as the goal of human conduct stems from the OT (Num 23:27; 1 Kgs 14:13; Job 34:9; Pss 19:14; 69:31; Prov 15:26; 16:7; Mal 3:4) and is another of Paul’s favorite terms for right behavior (1 Thess 2:4, 15; Rom 8:8; 1 Cor 7:32–34; 2 Cor 5:9; Gal 1:10; Eph 6:6; Col 1:10; 3:22). as in fact you are living . . . do this more and more. Although the Thessalonians have made progress in living a God-pleasing Christian life, Paul desires even further growth. we ask you and urge you. Paul resorts to “commanding” his readers only if the situation is serious and requires it (2 Thess 3:6). Normally, he employs softer, more user-friendly language of “asking” or “urging” (here; 4:10b; 5:12, 14; 2 Thess 2:1; Rom 12:1–2; 15:30–32; 16:17; 1 Cor 1:10; 4:16; 16:15–16; 2 Cor 10:1–2; Phil 4:2 [twice]; Phlm 9–12 [twice]). Yet even then (as here) he speaks in an authoritative manner (“in the Lord Jesus”) that indicates his appeal must be obeyed (see note on v. 2).

4:2 instructions. Something one must obey; this word was used for military commands or orders that civil magistrates issued.

4:3 sanctified. Can also be translated “holiness,” a key word in vv. 3–8 that occurs in various forms four times (vv. 3, 4, 7, 8). Holiness is an important OT concept that conveys the notion of “separation”—the need for God’s covenant people to “come out” and be “distinct” from the surrounding peoples (Exod 19:5–6; Lev 20:23–26; Deut 26:18–19). Holiness, therefore, is the boundary marker that separates God’s people from all other nations, whether in sexual conduct or any other area of life (see “Holiness”). It is significant that Paul takes this standard of holiness, which had previously been the exclusive calling of Israel, and applies it to the predominantly Gentile church in Thessalonica. sexual immorality. The Greek term refers broadly to all kinds of sexual misconduct, including both premarital and extramarital sex, as well as homosexual activity. Paul forbids any sexual act that is done outside the bounds of heterosexual marriage (Eph 5:3).

4:4 body. The Greek skeuos can also be translated “vessel,” as in a household dish, but has here a metaphoric meaning. The two main possibilities are that it refers figuratively to either a “wife” (see NIV text note) or one’s own “body.” A more narrow view of the second option is that Paul refers euphemistically to a particular part of one’s body, namely, the sex organ. The apostle’s main point in this verse is that believers need to develop self-control in regard to their sexual desires and conduct.

4:5 like the pagans. The Greco-Roman world’s attitude toward sexual conduct was very tolerant in many sectors of society—an attitude that the majority of the Thessalonian believers, as former pagans, also had before their conversion (1:9).

4:6a wrong or take advantage. Sexual sin harms not only those who engage in it but also others: e.g., adultery harms a spouse, premarital sex harms a future spouse or fellow believers who are negatively impacted by knowledge of such sinful conduct.

4:6b–8 Paul gives three reasons why believers must live a holy life with regard to their sexual conduct, and each reason involves a different time period and person of the Trinity: (1) the future coming of the Lord Jesus Christ to “punish all those who commit such sins” (v. 6); (2) the past electing action of God, who “calls us . . . to live a holy life” (v. 7); and (3) the present working of the Holy Spirit, whom “God gives” to empower believers to live a holy life (v. 8).

4:9 love for one another. Paul shifts the topic to brotherly and sisterly love (vv. 9–12). taught by God. Paul alludes to how Isaiah describes the Messianic age as a time when God will live so intimately among his people through his Spirit that they will no longer need human teachers but will be “taught by the LORD” (Isa 54:13; cf. Isa 2:3; Jer 31:33–34; Mic 4:1–3; John 6:45; 1 John 2:27). Paul once again (see notes on 1:1, 4) takes “new covenant” language originally describing Israel and applies it to the predominantly Gentile church of Thessalonica.

4:11–12 work with your hands . . . not be dependent on anybody. Some in the Thessalonian church were not working but were living off the generosity of fellow church members. Paul first warned against such idle conduct during his mission-founding visit. He next addresses the problem both here and in 5:14. The problem, however, becomes worse, and so he takes it up for the third time at much greater length in 2 Thess 3:6–15.

4:13–18 Comfort Concerning Deceased Christians at Christ’s Return. The Thessalonian church was grieving over fellow believers who died before Christ’s return, fearing these deceased members would miss out or be disadvantaged at Jesus’ second coming compared to believers who were still alive on that day. After introducing the problem (v. 13), Paul responds by appealing first to Jesus’ resurrection (v. 14) and then to Jesus’ words (vv. 15–17) before concluding with an encouraging exhortation (v. 18).

4:13 sleep. This euphemism for death is common in biblical texts and antiquity, so it does not support the notion of “soul sleep”—the idea that the soul exists in a nonconscious state of “sleeping” between death and resurrection. no hope. The ancient Greek poet Theocritus concisely captures the widespread sense of hopelessness in the Greco-Roman world concerning life after death: “Hopes are for the living; the dead have no hope” (Idyll 4.42).

4:14 Jesus died and rose again. The first reason that the Thessalonian church can have hope for their fellow believers who have died is grounded in Jesus’ resurrection, which in Paul’s theology guarantees that God will resurrect believers (Rom 8:11; 1 Cor 6:14; 15:12–23; 2 Cor 4:14; Col 1:18) so that they will be alive and participate fully in Christ’s glorious return.

4:15 Lord’s word. The second reason for hope is grounded in Jesus’ words, which may refer to a saying of Jesus not recorded in the Gospels (John 21:25), a paraphrase of Jesus’ end-time teaching (Matt 24; Mark 13), a general summary of Jesus’ teaching, or a teaching revealed to Paul on the Damascus road or elsewhere. Paul is giving not merely his opinion but an authoritative teaching of the Lord Jesus himself. Jesus’ words emphasize that living believers “will certainly not precede those who have fallen asleep.” All believers—the deceased-but-now-resurrected ones (1 Thess 4:14, 16) and the living-but-now-transformed ones (1 Cor 15:51–52)—will share equally in the glorious “coming of the Lord.” Paul employs yet again (1 Thess 2:19; 3:13) a term (Greek parousia) commonly used to describe the coming of an emperor, general or other dignitary into a city with great pomp and celebration (see v. 17 and note).

4:16 with a loud command, with the voice of the archangel and with the trumpet call of God. These three phrases suggest that Christ’s return will be a public event that is heard and witnessed by all people, not just believers. dead in Christ will rise first. Paul continues to comfort his readers, stressing that their deceased loved ones will rise first—even before the ascension of living believers (see v. 17 and note)—and thus not miss out on Christ’s return.

4:17 caught up. The only explicit reference in the Bible to the “rapture” (from the Latin translation of the Greek verb used here). Paul envisions the church being “raptured,” joined to Christ at his return. together with them. Paul’s concern is not to predict but to pastor, as he stresses (the word order in Greek is emphatic) yet again that both living and deceased believers in Thessalonica will participate equally in Christ’s glorious return. meet. Greek apantēsis; refers to a delegation party meeting an arriving dignitary outside of town to bestow honor on that visitor by escorting him back to their city. This practice of sending a delegation party to meet and escort an important visitor on the final leg of their journey is found in the only two other NT occurrences of this Greek term (Matt 25:6; Acts 28:15). Paul’s word choice, therefore, implies that the church, once it has been “raptured” to Christ in the air, escorts him to earth.

4:18 encourage. Paul’s primary purpose in discussing Christ’s return in vv. 13–18 is not to predict the future but to comfort the grieving Thessalonian church (cf. 5:11; 2 Thess 2:16–17).

5:1–11 Comfort Concerning Living Christians at Christ’s Return. Whereas 4:13–18 deal with the fate of deceased Christians at Christ’s return, these verses deal with the fate of living Christians at the same end-time event. The Thessalonian Christians were apparently not merely curious about the timing of Christ’s return but worried about their own fate on that day because Paul (1) twice reassures his readers of who they already are (vv. 5, 8), (2) reminds them that “God did not appoint us to suffer wrath” (v. 9), and (3) exhorts them to “encourage one another and build each other up” (v. 11).

5:1–2 times and dates. A fixed expression referring to the timing of eschatological events (see Acts 1:7). we do not need to write to you, for you know very well. Paul taught the Thessalonian church repeatedly about these end-time events during his mission-founding visit (see note on 2 Thess 2:5). His readers thus know enough about these things that they need not fear “the day of the Lord” (v. 2). In the OT this expression refers to a future time when God will come to both punish the wicked and vindicate his people, though it more commonly stresses judgment (Jer 46:10; Ezek 30:2–3; Joel 1:15; 2:1, 11, 31; Amos 5:18–20; Obad 15; Zeph 1:14–18; Zech 14:1–21). Since both this judgment and deliverance will take place at Christ’s return, the “day of the Lord” is another way of referring to Jesus’ “coming” (Greek parousia; 1 Thess 2:19; 3:13; 4:15). like a thief in the night. This metaphor originates in Jesus’ teaching (Matt 24:43; Luke 12:39), which other NT writers also use (2 Pet 3:10; Rev 3:3; 16:15). Paul uses this metaphor to emphasize both the unexpectedness of the day’s arrival and its threatening character as a time of judgment for those unprepared. But the Thessalonians “know very well” about this (v. 2), so they are prepared for the day’s coming and will experience not judgment but vindication.

5:3 Peace and safety. Paul is alluding not to OT warnings against false claims of peace (Jer 6:14; Ezek 13:10; Mic 3:5) but to Roman propaganda. Coins, monuments, official inscriptions, and writings vigorously promoted the ideas of “Roman peace” (Pax Romana) and to a lesser extent “safety.” destruction will come on them . . . they will not escape. Destruction refers not to annihilation but to being shut out from the presence and glory of the Lord (see note on 2 Thess 1:9). The negative “not” is emphatic: they will certainly not escape. A sober warning for all those who trust in the political power of Rome instead of God.

5:4–5 But you. Paul comforts his readers by stressing their unique status: they are “children of the light” (v. 5). A Hebrew idiom, to be “children of” a specific quality meant to be characterized by that quality. Christians do not merely live in the light but are characterized by the light. As such their status differs dramatically from those outside the Christian community who foolishly look to the Roman Empire for peace and security and who will be surprised by the judgment they receive at Christ’s return.

5:6 So then, let us. Based on the readers’ status (vv. 4–5), Paul sets forth commands for moral behavior. be awake and sober. Metaphors for living in a vigilant and sober-minded way in anticipation of Christ’s return.

5:8 breastplate . . . helmet. The imagery originates from Isa 59:17, which portrays God as a warrior wearing armor. Paul uses this military image to describe a variety of virtues with which Christians should arm themselves in their spiritual battle (cf. Rom 13:12; 2 Cor 6:7; Eph 6:10–17). The three virtues that he exhorts the Thessalonians to put on consist of the familiar triad of faith, love, and hope (see note on 1:3).

5:9 For. Links this verse to the preceding commands of vv. 6–8, providing the reason the Thessalonians should “be awake and sober” (v. 6) concerning the day of the Lord. God did not appoint. The ultimate destiny of the Thessalonian believers rests not in their own work but in God’s. Paul assumes that his readers understand this theme of the divine initiative, which appears throughout the letter (v. 24; 1:4; 2:12; 3:3; 4:7), so he never explains it. He comforts his readers by claiming that God has “appointed,” or chosen, them not “to suffer wrath but to receive salvation.”

5:10 awake or asleep. Living or dead. Paul skillfully combines the concern of 5:1–11 (fate of living believers at Christ’s return) with 4:13–18 (fate of deceased believers at Christ’s return).

5:11 encourage. Paul’s primary purpose here, as in his other discussions on the end times (see notes on 4:18; 2 Thess 2:1–17), is not to predict but to pastor.

5:12–22 Exhortations on Congregational Life and Worship. Paul deals with four issues specifically connected to the church situation in Thessalonica: respecting congregational leaders (vv. 12–13); ministering to troubled congregational members (vv. 14–15); doing God’s will in congregational worship (vv. 16–18); and testing prophecy (vv. 19–22).

5:12 we ask. See note on 4:1. acknowledge. Not merely recognize them as leaders but honor and respect them (v. 13). those who work hard . . . who care for . . . who admonish. Describes not three groups but one—congregational leaders, likely elders (Acts 14:23), who have at least three distinct functions. The verb used to describe the second function (Greek proistēmi) conveys both the notion of authority (“to rule”) and concern (“to care for”). This linking of exercising authority and providing care is a characteristic feature of leadership in the NT: the one who leads is to be like the one who serves (Luke 22:26).

5:13 Live in peace. This command hints at some tension within the Thessalonian congregation (see note on v. 26), likely between the leaders and the “idle and disruptive” (v. 14).

5:14 you, brothers and sisters. Paul addresses the subsequent exhortations not just to the congregational leaders but to the whole church: all Christians must minister to troubled members. idle and disruptive. Translates one Greek word: ataktos. It has two meanings: the broad sense is “disorderly, insubordinate,” and the narrow sense is “idle, lazy.” Some in the church are refusing to work and are thus also disobeying Paul’s teaching and example of self-sufficient employment (see 4:11; 2 Thess 3:6–15). disheartened. Perhaps those who were shaken by persecution (2:14; 3:1–5) or those grieving the fate of deceased believers at Christ’s return (4:13–18). weak. Perhaps those excessively anxious about their own status on the day of the Lord (vv. 1–11).

5:15 nobody pays back wrong for wrong. The principle of non-retaliation (Rom 12:17). each other . . . everyone else. Christians must do good—not just to fellow believers (“each other”) but also to nonbelievers (“everyone else”; see Gal 6:10).

5:16–18 Rejoice . . . pray . . . give thanks. These three commands are likely linked in Paul’s mind to the working of the Holy Spirit: joy (1:6; Rom 14:17; Gal 5:22), prayer (Rom 8:26–27; 1 Cor 14:15; Eph 6:18; Phil 1:19), and thanksgiving (1 Cor 14:16). If so, they transition to his exhortations about the Spirit and Spirit-inspirited prophecy in the context of worship (vv. 19–22).

5:19–22 Paul structures the five commands into two parts: two negative commands warn against cynically rejecting Spirit-inspired prophecy (vv. 19–20), and three positive commands warn against gullibly accepting prophecy (vv. 21–22). Paul may be anticipating the problem that he later must address: an untested prophecy claiming that “the day of the Lord has come” (2 Thess 2:2). test. Paul does not here give criteria for testing prophecy, but elsewhere he provides the general standard that it should be for “the common good” (1 Cor 12:7) and should build up the church (1 Cor 14:3–5). Prophecy must also agree with apostolic teaching (2 Thess 2:2; 1 John 4:1–6) as it has been recorded in the Bible.

5:23–28 Closing. Paul skillfully adapts the epistolary conventions commonly found at the end of his letters so that this closing relates more directly to the major concerns taken up previously in the body of the letter.

5:23–24 May God himself. Instead of the simple formula “May the God of peace be with you” (cf. Rom 15:33; 2 Cor 13:11; Phil 4:9b), Paul greatly expands this peace benediction so that it echoes three major concerns addressed earlier in the letter: (1) The prayer for God to “sanctify you” and for the Thessalonians to be “kept blameless” (v. 23) recalls the concern about proper moral conduct in general and holiness in particular (4:1–12). (2) “The coming of our Lord Jesus Christ” (v. 23) echoes the concern about Christ’s return (4:13—5:11). (3) The reassurance that “the one who calls you is faithful, and he will do it” (v. 24) recalls the language of calling and the divine initiative (v. 9; 1:4; 2:12; 3:3; 4:7)—language that comforts the Thessalonians in the midst of persecution. your whole spirit, soul and body. A rhetorical way to refer to the whole person (Matt 10:28; Mark 12:30; 1 Cor 7:34; cf. Heb 4:12); Paul is not asserting that humans have three parts.

5:26 holy kiss. The greeting kiss in the ancient world expressed not merely friendship but also reconciliation and unity (Gen 33:4; 45:15; 2 Sam 14:33; Luke 15:20). Paul’s command, therefore, may have in view internal tension in the church (see note on v. 13) and challenges the Thessalonians to remove any hostility.

5:27 I charge. Paul typically dictates his letter to a secretary but closes the letter in his own hand (2 Thess 3:17; 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 19). He uses here a very strong verb that causes someone to swear an oath to do something. Paul’s strident tone is likely aimed not at the overall congregation with whom he was quite pleased but at those in the church who are “idle and disruptive” (v. 14) and who proved to be an ongoing problem (2 Thess 3:6–15).

5:28 grace. The grace benediction here, along with the preceding peace benediction of v. 23, frames the letter closing (vv. 23–28) and balances in a chiastic, or inverted, fashion the opening greeting of “Grace and peace” in 1:1.