Seventh-day Adventist Bible Commentary1 Thessalonians 1

Paul’s Letters to the Thessalonians

Events Associated With the Writing of Paul’s Letters to the Thessalonians, Written From Corinth During Paul’s Second Missionary Tour, c. A.D. 51 The First Epistle of Paul the Apostle to the THESSALONIANS INTRODUCTION

1. Title. In the earliest Greek manuscript the title of this epistle is simply, Pros Thessalonikeis A (“A To [the] Thessalonians I”). The considerably lengthened title in the KJV, “The First Epistle of Paul the Apostle to the Thessalonians,” is the result of later elaboration. 2. Authorship. The epistle purports to be from Paul, Silvanus (Silas), and Timotheus (Timothy) (ch. 1:1). However, it is basically the work of Paul (see chs. 3:1, 2, 6, 7; 5:27). It is included among Paul’s letters in the earliest list of NT books, the Muratorian Canon (A.D. 170). The early church writers, Irenaeus (c. A.D. 130–c. 202), Clement of Alexandria (died c. 220), and Tertullian (c. A.D. 160–c. 240), considered Paul to be its

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (1 Th 1:1). Washington, D.C.: Review and Herald Publishing Association.

author. The personality and style of the apostle Paul pervade the epistles. His love for his converts and the burden he bears for their spiritual welfare are manifest throughout. The emphasis upon the great spiritual qualities of faith, love, and hope is distinctly Pauline (cf. 1 Cor. 13:13). Scholars today are in general agreement that Paul was the author of the epistle. Concerning the date of writing see Vol. VI, pp. 102, 103. 3. Historical Setting. Thessalonica was an important city, and the capital of the second division of Macedonia (see on Acts 17:1). It was situated at the head of the Thermaic Gulf, now known as the Gulf of Salonika. The Egnatian Road, which connected the East with Rome, passed through it. The favorable location and excellent harbor of Thessalonica combined to make it of great commercial importance. Possibly for this reason it possessed a large Jewish settlement and a synagogue (Acts 17:1). The city, now called Salonika, is one of the most important commercial centers of northern Greece. In addition, it is archeological interest, for the triumphal arch that crossed the former Via Egnatia still stands as a reminder of the glory and power of ancient Rome. Paul’s first contact with Thessalonica was on his Second Missionary Journey, immediately after his departure from Philippi (Acts 16:40; 17:1). Since it was his method of evangelism to preach in the important cities first, and thus to make them centers for the spread of the gospel to the surrounding towns and villages, he and his companions made their way from Philippi directly to Thessalonica, not stopping to preach in the towns of Amphipolis and Apollonia (see on Acts 17:1). Knowing that he must reach the Jews at Thessalonica first, if at all, Paul went to the synagogue on three successive Sabbaths and presented the great truths of the gospel to his fellow countrymen. His recent disgraceful treatment at Philippi had not intimidated him, and in the power of the Holy Spirit he presented the Messianic prophecies of the OT, and showed their fulfillment in Jesus. Some of his Jewish hearers believed (Acts 17:4). Many more of the “devout Greeks” (see on Acts 17:4) accepted his message. Among the believers at Thessalonica there were also “of the chief women not a few” (Acts 17:4). It seems probable that the missionaries continued their work for more than the three weeks here indicated, for Paul tells of having worked night and day to support himself while he preached the gospel to them (see 1 Thess. 2:9), and in his letter to the Philippians he refers to the gifts they sent while he was at Thessalonica (see on Phil. 4:16). His successful ministry soon aroused the fierce opposition of the Jews, which fomented strife and caused Paul to leave the city (Acts 17:5, 6). After the initial three Sabbaths spent in the synagogue, it seems that Paul continued his preaching in the house of Jason (Acts 17:7). He appears to have been particularly successful with the Greeks, for the church at Thessalonica seems to have been largely Gentile in composition (see on 1 Thess. 1:9; 4:5). Mob violence, stirred up by the Jews, brought Paul’s preaching to the attention of the Roman authorities, but the charge that the apostle was guilty of treason in presenting the doctrine of Christ’s coming kingdom was not accepted by the magistrates. That Paul and his companions were not officially expelled from Thessalonica and debarred from returning, is evident from the fact that the apostle found it necessary to explain to the church why he had not returned (ch. 2:17, 18), and from the fact that Timothy did return (ch. 3:2). However, the Christians there seem to have thought it best for Paul and his associates to leave the city temporarily. The evangelists made their way to Berea, a city some distance to the southwest. Here again Paul preached in the synagogue, and among

these Scripture-loving Jews he had much greater success. The news of his fresh activity soon reached the Jews of Thessalonica and spurred them to immediate action. They hastened to Berea and again stirred up the rabble against the missionaries (Acts 17:10– 13). Paul was sent away to Athens by friends, but his companions remained in Macedonia. The apostle was most anxious for their help in Athens, and awaited them there (Acts 17:16). Timothy seems later to have joined him at Athens, and was then sent back by Paul to Thessalonica to encourage the new believers and bring back word of their condition (see 1 Thess. 3:1, 2, 6). It appears that Silas remained in Macedonia, for when Timothy returned to Greece, Silas accompanied him, and the both joined Paul at Corinth, a short stay in Athens (Acts 18:1, 5). Upon receiving Timothy’s report the apostle wrote his first letter to the Thessalonians. Manuscripts going back to the 5th century state at the end of this epistle that it was written from Athens. This supposition is probably drawn from ch. 3:1, 2. However, from ch. 3:6 it seems clear that 1 Thessalonians was not written until after Timothy’s return from Macedonia, and according to Acts 18:1, 5, Paul was then at Corinth. Consequently it seems best to conclude that 1 Thessalonians was written there. This epistle is generally considered to be the first of Paul’s letters that has been preserved (see Vol. VI, p. 102), and, with the possible exception of the epistle of James, it was probably the first book of the New Testament to be written. For a discussion of the date of 1 Thessalonians see Vol. VI, p. 103. 4. Theme. A radiant glow of ardent love permeates this epistle (cf. chs. 1:2–4; 2:7, 8; 3:6, 7). The apostle is most thankful for Timothy’s report of the faithfulness of the Thessalonians and of their tender regard for him. He hastens to commend them for their noble qualities of faith, love, and hope. He is most anxious to visit them, for he had not had sufficient time while he was with them to instruct them fully in the truths of the gospel. Certain problems, too, must have been reported by Timothy. Some at Thessalonica were grieving over loved ones who had died since receiving the gospel message, fearing that these loved ones could have no part in the glorious resurrection at the Lord’s return. Some were fanatical in regard to the second advent, holding that they should not work, but await the Lord’s coming in idle expectancy. Some were slipping back into the world, and were in danger of being lost in immorality. Others were inclined to independence, not willing to recognize the duly appointed leaders of the church. The “unruly,” the “feebleminded,” and the “weak” all needed help (ch. 5:14). Had it been possible, the apostle would have hastened to give personal instruction to these beloved believers. More than once he tried to return, but Satan hindered him (ch. 2:18), and on this account he had to content himself by writing the church a letter. The theme of the resultant epistle is practical godliness in view of Christ’s return. The glorious advent of the Lord is the most prominent doctrine presented (chs. 1:10; 2:19; 3:13; 4:13–18; 5:23). Other doctrines mentioned are the death and resurrection of Christ (ch. 4:14), the resurrection of the righteous dead (vs. 13–16), future rewards and punishments (chs. 4:17; 5:3), the personal existence and active working of Satan (ch. 2:18), the doctrine of redemption, including election and sanctification (chs. 1:4; 4:3–7). 5. Outline. I. Salutation, 1:1. II. Review of Ministry to, and Relations With, the Thessalonians, 1:2 to 3:13.

A. Thankfulness for the members’ faithful witness, 1:2–10. 1. Gratitude for their record, 1:2–4. 2. Review of their fruitful acceptance of the gospel, 1:5–10. B. Paul’s review of his ministry in Thessalonica, 2:1–16. C. Paul’s endeavors to revisit his converts, 2:17–20. D. Timothy sent in Paul’s stead, 3:1–13. 1. Purpose of Timothy’s visit, 3:1–5. 2. Timothy’s report and its effect on Paul, 3:6–13. a. The report, 3:6. b. Paul’s joy over the report, 3:7–9. c. Paul’s continued desire to visit the church, 3:10, 11. d. Paul’s prayer for his converts, 3:12, 13. III. Instructions and Exhortations, 4:1 to 5:28. A. Introduction, 4:1, 2. B. True bodily sanctification, 4:3–8. C. The Thessalonians’ brotherly love, 4:9–10a. D. Admonitions to quiet industry, 4:10b–12. E. The Christian dead and the resurrection, 4:13–18. 1. The glorious hope of the resurrection, 4:13, 14. 2. The circumstances of the resurrection, 4:15, 16. 3. The righteous, living and resurrected, translated, 4:17. 4. Believers to comfort one another with these assurances, 4:18. F. The uncertainty of the time of Christ’s coming, 5:1–11. 1. The sudden coming of the day of the Lord, 5:1–3. 2. Believers to be ever prepared, 5:4–11. G. Closing admonitions, 5:12–22. 1. Respect the Lord’s servants, 5:12, 13. 2. Preserve peace in the church, 5:14, 15. 3. Encouragement to rejoice, pray, and give thanks, 5:16–18. 4. Desire spiritual gifts, 5:19–22. H. Closing prayers and requests, 5:23–28. 1. Prayer for complete sanctification, 5:23, 24. 2. Requests and greeting, 5:25–27. 3. Benediction, 5:28.

Paul. The epistle opens in the customary way with formal greetings (see on Rom 1:1). The apostle has no need to give a long introduction, since he is well known to his readers and it is probable that only a short time has elapsed since he was with them (see p. 224). Although Paul associates Silas and Timothy with him, it is evident that Paul himself is the sole author of the epistle (chs. 2:18; 3:5; 4:13; 5:1, 23, 27). But he keeps Silas and Timothy in mind as he writes, and frequently uses the plural pronoun “we” throughout

the five chapters of the epistle (chs. 1:2; 2:2; 3:1; 4:1; 5:12). His two companions undoubtedly endorsed all the admonition the apostle wrote under their names. Silvanus. Known in Acts by the shorter name Silas (see on Acts 15:22, 34, 40). He had been with Paul in Philippi (Acts 15:40, 41; 16:12, 19), had accompanied him to Thessalonica (Acts 17:1, 4), had been sent away with him to Berea (Acts 17:10), and had remained in that town after Paul departed for Athens (Acts 17:14). He later rejoined the apostle at Corinth (see on Acts 18:5; cf. 2 Cor. 1:19). He is named before Timothy perhaps as being the elder, and as having been associated with Paul for a longer time. Timotheus. A transliteration of the Gr. Timotheos, frequently rendered “Timothy.” See on Acts 16:1. He was from the district of Derbe and Lystra and had accompanied Paul on the Second Missionary Journey (Acts 16:1–3), and had shared in Paul’s ministry at Philippi, Thessalonica, and Berea (see on Acts 17:14). The young evangelist had been sent to the Thessalonian church, and his report of its condition formed the immediate background against which Paul wrote his epistle (1 Thess. 3:1, 6). Church. Gr. ekklēsia (see on Matt. 18:17). Paul addresses his letter to the whole body of believers in Thessalonica, such as he elsewhere calls “saints” (Rom. 1:7; etc.). He makes no mention of the chief officers of the church as he does in his epistle to the Philippians (ch. 1:1). Thessalonians. Paul’s usual custom (Rom. 1:7; 1 Cor. 1:2; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1; Col. 1:2) is to name the city in which a particular church is meeting; but here and in 2 Thess. 1:1 he refers to the “Thessalonians.” It is difficult to see a meaningful distinction in the differing forms of address, though it has been suggested that Paul thereby intends to include not only those who reside in the city but also those who were drawn from a wider area. There is no way of knowing the size of the Thessalonian church, though Acts 17:4 suggests a large initial membership. In God. This phrase should be closely connected with “the church,” as is shown by the supplied words “which is” in the KJV. The church exists only as it is grounded “in God,” only as all of its members are united in Him (cf. on Rom. 1:7; Eph. 1:1; Phil. 1:1). Father. Compare on Rom. 1:7 and the greetings in other of Paul’s epistle for the significance of the fatherhood of God in this setting. Lord Jesus Christ. The word “in” needs to be supplied in front of this title, as in the KJV to indicate that the church exists not only by virtue of its union with God but also because of its union with the Son (see on Rom. 8:1; 1 Cor. 1:2). The triple title reflects Paul’s Christology, his understanding of the nature of Christ. He knows his Master to be the Lord and the human-divine Saviour (see on Phil. 2:5). Grace. Gr. charis (see on Rom. 1:7). Peace. See on Rom. 1:7. From God. Textual evidence may be cited (cf. p. 10) for the omission of the remainder of this verse, beginning with the words “from God,” which may have been introduced from 2 Thess. 1:2 by a later editor. We give thanks. Whether Paul is using the editorial “we” and speaking only for himself, or whether he is also writing on behalf of Silas and Timothy, his meaning is clear. As he and his companions study Timothy’s report of conditions in Thessalonica, they are filled with thankfulness and make their gratitude known unto God (cf. on Rom. 1:8).

To God. The apostle recognizes the One to whom all thanks are due. The excellences of the Thessalonians resulted from the power of God that worked through them. Always for you all. Paul’s tact shines brightly through the pages of his epistles. He does not wish any to feel slighted; he endeavors to include all in his greetings, and carefully makes lists of names when he mentions individuals by name (see on Phil. 1:4; cf. Rom. 16:1–15; Col. 4:7–17). In our prayers. Or, “in the time of our prayers.” The phrase defines the word “always.” Paul and his companions doubtless had stated times of prayer when they interceded for the Christians of Thessalonica, making individual mention of them, and discussing their welfare.

Remembering without ceasing. Paul remembers what he himself had seen in Thessalonica, and what Timothy has since reported to him (ch. 3:6). The continual remembrance of the members’ Christian character and its fruits was the reason why mention of them in prayer always took the form of thanksgiving to God. Your work of faith. Paul concentrates on three outstanding qualities possessed by the Thessalonians—faith, love, and hope. In Col. 1:4, 5; 1 Thess. 5:8, and especially in his celebrated treatise on love (1 Cor. 13), he sets forth these three virtues as the fundamental elements in Christian character. Here he is concerned with the outward evidences of these virtues, for he speaks of what he observed when with them, and what he now remembers. “Work of faith” refers to the activities, spiritual or temporal, that were inspired by faith. Such a phrase reveals the practical nature of true faith that demonstrates its existence by Christian works. Labour. Gr. kopos, “trouble,” “labor,” denoting intense exertion united with toil and trouble. Here, “labour of love” means the labor to which love prompts, and which voluntarily assumes and endures trouble and pain for the salvation of others. Paul rejoices that when the church is exposed to manifold vexations its members come to one another’s help with diligent effort and sacrifice. This loving solicitude for one another’s welfare, no less than their ardent faith, was convincing proof that their conversion was genuine (AA 262). Patience. Gr. hupomonē, “patience,” “perseverance” (see on Rom. 2:7). Hope. Paul is here speaking of patient endurance sustained by hope, derived from the Christian faith. This hope is not a vague optimism, but is “hope in our Lord Jesus Christ,” that is, hope that is centered in Christ, the hope of salvation in Him (ch. 5:8, 9); the hope of His speedy coming to their deliverance (1 Thess. 4:13–18; cf. Titus 2:13). Their patience and steadfastness proceed from hope, because in view of future glory they can the more cheerfully bear their suffering. Hope is the anchor of their soul (Heb. 6:19). In the sight of. Rather, “before,” “in the presence of.” These new believers, suffering as they were under persecution, lived in the very presence of God. Their faith, love, and hope were genuine not only in the sight of men but also in the sight of God, the Searcher of hearts. Paul may also have passed from the thought of salvation through Christ to that of the day of judgment, when the Thessalonians will appear before their Maker, with no cause for craven fear. God and our Father. Or, “God even our Father,” or “our God and Father.”

Knowing. A reference to a fact that is generally conceded (cf. on Rom. 3:19). Brethren. This term, used 19 times in its singular or plural form in this epistle, indicates Paul’s intimate affection for the Christians in Thessalonica.

Election. Gr. eklogē, “the process of choice” (see on Rom. 9:11). God had chosen the Thessalonian believers to salvation through “sanctification of the Spirit and belief of the truth” (2 Thess. 2:13). That the apostle did not here speak of any absolute election of the Thessalonian church as a whole is borne out by his later expression of fear that some of them might fall under temptation and his labor be in vain (1 Thess. 3:5). For a fuller discussion of election and predestination see on John 3:17–19; Rom. 8:29; 9:11; 11:5; Eph. 1:4–14; 3:11. Nowhere in the Scriptures is there any warrant for the doctrine that God has predestined some individuals to eternal life, with its revolting corollary that He has predestined the rest of mankind to eternal destruction. The true Bible doctrine of election involves both the will of God and the will of man. Of God. As shown by the Greek, this phrase should qualify the word “beloved” instead of being attached to “your elections,” so that the expression reads, “brethren beloved of God.” This description conveys both the love of the apostle and the love of God for the Thessalonian believers (cf. Rom. 1:7; 2 Thess. 2:13).

Gospel. Gr. euaggelion (see on Mark 1:1). Paul is speaking of the gospel with which he and his companions had been entrusted (1 Thess. 2:4) and which they faithfully proclaimed. In the synagogue at Thessalonica Paul had opened the OT Scriptures and preached of a Messiah who would suffer and die for the sins of mankind and be raised again from the dead, and that Jesus was therefore the Christ (Acts 17:2, 3; AA 225–227). The power of this gospel was demonstrated by the many lives that were changed through its acceptance (Acts 17:4). Word only. The apostle employed words to convey the gospel, but the manifestation of that gospel did not end with speech. The words were accompanied by manifestations of spiritual power. But also. This expression, taken with the immediately preceding “only,” emphasizes the contrast between words and Spirit-inspired deeds. Power. Gr. dunamis (see on Luke 1:35). See on 1 Cor. 2:4; 4:20, where “word” and “power” are contrasted. The period of Paul’s Thessalonian ministry (Acts 17:1–4), though brief, allows room for many miracles and demonstrations of the gospel’s might, although few details are given in the sacred record. Holy Ghost. That is, Holy Spirit (see on Matt. 1:18). The phrase “in the Holy Ghost” implies that the gospel came to the Thessalonians through the activity of the Spirit, in an atmosphere conditioned by the Spirit, so that it might be truly said that the Holy Spirit’s influence permeated the whole operation. Thus Paul disclaimed personal credit for the success of the gospel message. Assurance. That is, confidence, or conviction. The gospel was confidently and convincingly preached because Paul and his companions knew that they were empowered by the Holy Spirit. Ye know. Paul appeals to the Thessalonians’ personal knowledge of the missionaries’ behavior among them. A man must have a clear conscience before making such an appeal to his own conduct, but Paul never feared to quote his own behavior among his converts. His several references to the life he lived in Thessalonica (ch. 2:1, 2, 5, 9–11) may imply that some were misrepresenting his behavior and endeavoring to weaken his influence. He met such misrepresentations by claiming that not only the sermons but the lives of the

evangelists preached the gospel, and that this was done for the sake of the Thessalonians themselves.

Followers. Gr. mimētai, literally, “imitators” (cf. on 1 Cor. 4:16; Eph. 5:1). Paul gives this fact as a further reason for knowing that God had chosen them to salvation. As Paul had preached in the power of the Holy Spirit, so had the Thessalonians received the word with joy of the Holy Spirit. As a result, they were eager to do God’s will. Of the Lord. Paul had not left the Thessalonians with a human example only. He had helped them also to become imitators of their Lord. Such was the apostle’s consistent policy (cf. 1 Cor. 11:1); consequently, when his personal presence was withdrawn from among his converts, they could keep their eyes fixed on Christ, the perfect example. Received. Gr. dechomai, which implies willing reception, receiving with welcome. Affliction. Gr. thlipsis (see on Rom. 5:3). The members at Thessalonica became Christians amid strong opposition (Acts 17:5–9; 1 Thess. 2:14). In the primitive church conversion generally called for personal courage and vigorous self-denial, for the new member was often cruelly persecuted (see on Matt. 24:21). Such persecution was in reality a blessing, for it tended to refine and purify the church and to bring its members into closer fellowship with Christ (see AA 261). Severe as the affliction was, it did not discourage the converts. On the contrary, their suffering was accompanied by joy that came from the Holy Spirit (cf. Gal. 5:22).

Ensamples. Gr. tupoi, singular tupos, “type,” “example” (see on Rom. 5:14). These believers had patterned their lives after the apostles and the Lord, and now they in turn had become patterns, or examples, for other Christians to follow. They were examples with reference to the firmness with which they adhered to Christianity, and the zeal with which they spread its teachings. That the Thessalonians became examples to others so soon after their own conversion, speaks highly of the quality of their Christian witness. Macedonia and Achaia. The two provinces into which all Greece was divided when it was brought under the Roman yoke in 146 B.C. (see The Journeys of Paul). Paul’s testimony shows how widespread was the influence of the faithful Thessalonians among their fellow Christians.

Sounded out. Gr. exēcheō, “to sound forth,” “to resound,” “to reverberate.” Word of the Lord. That is, the gospel, which the Thessalonians had so willingly received and were in turn passing on to others (AA 256). In every place. Thessalonica was a great commercial city from which reports of these earnest Christians would be carried, not only to other parts of Greece, but also to distant lands. Since Paul was then living in Corinth, a busy seaport, he could readily receive reports of his converts’ activities. Faith to God-ward. Most of the believers had previously been heathen (v. 9). Now they showed that they had a true faith in God and in His gospel message, both by their consistent Christian lives and by their missionary zeal. Their witness was so unequivocal that it was not necessary for Paul and his associates to add anything to it. Higher commendation could scarcely be given to the Thessalonians.

They themselves. That is, those who reported to the apostle. These people, of their own accord, told Paul of the great change that had been wrought in Thessalonica by his

ministry. Such testimony was even more valuable than any given by the Thessalonians themselves. Turned to God. Compare the phrase “faith to God-ward” (v. 8). The Thessalonians had turned their back on idols and come face to face with God. Idols. Paul had just recently come from Athens, where his spirit was greatly stirred because the city was “wholly given to idolatry” (see on Acts 17:16). He was therefore greatly impressed by the way in which the Thessalonians had abandoned their idols in favor of the true God. To serve. Gr. douleuō, “to be a slave,” “to yield obedience” (cf. on Rom. 1:1). The form of the Greek verb conveys the continuous sense, “to keep on serving.” True. Gr. alēthinos, “genuine,” “real.” The living and real God is contrasted with lifeless and false idols. Both Paul and his converts were conscious of the inestimable superiority of the vital Christian religion over all other religions.

To wait. Or, “to keep on waiting.” His Son. The only mention in this epistle of Christ as God’s Son, in contrast with frequent references in Romans and Galatians (Rom. 1:3, 4; Gal. 1:16; etc.). From heaven. Compare on Phil. 3:20. The life aim of Paul’s converts was two-fold— to serve God and to wait for Christ’s return. In this epistle the apostle constantly emphasizes the great doctrine of the second advent of our Lord (1 Thess. 1:10; 2:19; 3:13; 4:13–18; 5:23). What a practical influence this “blessed hope” (Titus 2:13) had upon the lives of the Thessalonian believers! They lived in expectancy of their Lord’s return. It was not idle waiting, however, for they combined service with expectation. So ardent were they in their hope of a speedy deliverance from their persecutors by their Lord’s glorious intervention that they feared lest death deprive any of them of the great joy of personally meeting Him (cf. AA 258). Whom he raised. In his epistle to the Romans the apostle sets forth the resurrection of Jesus as proof of Christ’s sonship (see on Rom. 1:4). Here, in what is probably the first of his epistles, Paul does not hesitate to follow the same reasoning, recognizing Christ as God’s resurrected Son. Delivered. Rather, “is delivering.” While the vital act of deliverance was performed on Calvary, the process of deliverance is continuous, and will be completed only at Christ’s second coming, when those who have accepted the Saviour’s ministrations will be forever saved from the clutches of sin (cf. on Matt. 1:21; Rom. 11:26). The wrath to come. Literally, “the wrath which is coming.” The use of the article before “wrath” points to a particular manifestation of divine displeasure (see on Matt. 3:7; Rom. 1:18). For a discussion of the significance of “wrath” (orgē) see on Rom. 2:8; cf. on Rom. 1:18. The gospel brings deliverance from the wrath to come (Rom. 5:9). Those who believe its message and accept its provisions are granted eternal life, and the wrath of God no longer remains on them (see on John 3:36; 5:24; 1 John 3:14).