When Paul came to Thessalonica, he used OT messianic prophecy to convince these Jews and God-fearers that Jesus was the Messiah (Acts 17:2-4). Paul was only in Thessalonica for a short time before a lynch mob came for them, and he escaped to Berea. But the murderous mob followed him into that city, too. So, Paul escaped to Athens, where he was quickly joined by Timothy.
Paul wrote two letters to the church in Thessalonica. Even though Paul had only spent a short time in this city, God made a tremendous impact in the lives of the people there. Very quickly, the Thessalonians came to faith and began following Christ. They served as models of faith to the greater region of Macedonia and beyond (1 Thess. 1:8), and they became very generous givers—even though they were quite poor (2 Cor. 8:1-5; 11:9; Rom. 15:26). Paul has no admonition for this church in his first letter, so it must’ve been a very strong Christian group.
Table of Contents
Authorship of 1 and 2 Thessalonians. 1
How to use this commentary well 6
Commentary on 1 Thessalonians. 7
Commentary on 2 Thessalonians. 50
Authorship of 1 and 2 Thessalonians
Critical scholars accept the authenticity of 1 Thessalonians, but they reject the authenticity of 2 Thessalonians. We affirm that Paul wrote both letters, and we will give a short defense of both.
Authorship of 1 Thessalonians
Paul claims to be the author of this letter (1 Thess. 1:1; 2:18), and modern scholars of all stripes accept that Paul wrote this letter. Older critical scholars of the NT (e.g. the Tübingen School) denied that Paul wrote 1 Thessalonians. However, Carson and Moo comment that “few scholars have followed in their footsteps.” This letter is “one of the seven letters ascribed to Paul that is included in the critical canon of authentic Pauline letters.”[1] Robert Thomas concurs, “Only extremists such as the Tübingen scholars have questioned it.”[2] Those who reject Paul’s authorship are in the “distinct minority.”[3] Early Christian thinkers like Irenaeus, Tertullian, and Clement of Alexandria acknowledged it as a genuine letter of Paul. The letter appears in the Marcionite Canon (AD 140), the Muratorian Fragment (AD 180), and it is widely accepted today.
Authorship of 2 Thessalonians
Today, many critical scholars reject that Paul wrote 2 Thessalonians. So, we will look at this letter more closely.
Internal Evidence FOR 2 Thessalonians
Paul claims to be the author of this letter as well (2 Thess. 1:1). In the middle of the letter, Paul warns about false letters circulating throughout the region “as if from us” (2 Thess. 2:2). So, he concludes this letter by writing, “I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write” (2 Thess. 3:17). Moreover, Morris writes, “The vocabulary, style and basic theology are as Pauline as those of 1 Thessalonians.”[4] Unless we have adequate reasons to the contrary, we should take this self-identification at face value.
External Evidence FOR 2 Thessalonians
Additionally, abundant external evidence supports that Paul wrote this letter. Indeed, Morris writes, “This letter is, if anything, better attested than the first.”[5]
Ignatius (AD 110), Polycarp (AD 130), and Justin Martyr (AD 150) all cite or allude to 2 Thessalonians. Both the Marcionite Canon (AD 140) and the Muratorian Fragment (AD 180) contain this letter.
Internal Evidence AGAINST 2 Thessalonians
Because of the strong external evidence for Pauline authorship, critics must argue that there are reasons within the letter itself for thinking that Paul was not the author. In our estimation, these objections aren’t plausible.
OBJECTION #1. The eschatology is different in 2 Thessalonians. Critics argue that Jesus’ return is imminent in 1 Thessalonians, but it is preceded by various signs in 2 Thessalonians. We will elaborate on this in the commentary below. Suffice to say, both letters prepare believers for the Second Coming (1 Thess. 5:1-11; 2 Thess. 2:1-5). While Paul does write that Jesus will come like a “thief in the night” (1 Thess. 5:2), he directs these words toward unbelievers—not believers who “are not in darkness” (1 Thess. 5:4). Martin writes, “It is the very point of 5:1-11 that believers know the Lord is coming and must therefore persist in the faith as they await his arrival (vv. 8, 11).”[6] Paul even states that he had given them the material in 2 Thessalonians verbally: “Do you not remember that while I was still with you, I was telling you these things?” (2 Thess. 2:5). Morris’ comments: “The problem being dealt with (the assertion that the parousia is past, not imminent) is different from the problem faced elsewhere, so it is not surprising that the solution is different.”[7]
OBJECTION #2. The concept of judgment for unbelievers doesn’t fit with Paul’s theology. Paul speaks of judgment for non-Christians throughout many of his letters, including those that critical scholars accept (e.g. Romans; AD 56-57).
OBJECTION #3. Paul’s Christology is too developed to have been written at this time. Paul has a very high Christology throughout his letters, including letters that critical scholars accept (Rom. 9:5; 14:9-10; 1 Cor. 10:9; 2 Cor. 11:2; Phil. 2:6-7). Paul wrote all of these letters within roughly a decade of time. Therefore, tracking the development of Paul’s Christology is moot.
OBJECTION #4. Paul’s tone is much harsher in 2 Thessalonians. It’s true that 1 Thessalonians contains no admonitions, while 2 Thessalonians does. Yet, this would explain why Paul wrote a second letter so quickly. That is, there must have been some important reason to write another letter. Like what? False teachers! (2 Thess. 2:1-2) This surely explains Paul’s change in tone.
Conclusion. These objections are simply not strong enough to overthrow the statement of the letter itself and it is written by Paul—nor can these objections overthrow the abundant attestation of the early Christians. Moreover, there would be a certain level of irony that a forger could’ve written these words in 2 Thessalonians: “[Do] not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come” (2 Thess. 2:2).
How long was Paul in Thessalonica?
In Acts, Luke records that Paul spoke in the synagogue for three weeks in a row (Acts 17:2). This would serve as the minimum time that Paul stayed there. However, it is possible that Paul could have stayed longer than this, and Luke simply didn’t mention it. When Paul was in Thessalonica, he mentions receiving two financial gifts from the Philippians (Phil. 4:16), which does not fit a three week stay.[8] Paul also mentions reaching a lot of Gentiles in Thessalonica (1 Thess. 1:9), which is not mentioned in Luke’s brief account. Moreover, Paul stayed long enough in the city to leave an example of his work ethic (1 Thess. 2:9), which seems to fit better with a longer stay. That being said, Paul didn’t stay there long. Blomberg notes, “Paul probably spent no more than a few months in Thessalonica on this specific missionary journey.”[9]
What was Thessalonica like?
Thessalonica was the capital of Macedonia as well as its largest city. Strabo called Thessalonica “the metropolis of Macedonia” (Geography, 7.7.21), and the poet Antipater called it “the mother of all Macedonia” (Palatine Anthology 4.228). Cassander (one of Alexander the Great’s generals) founded Thessalonica in 315 BC.[10] He named this city after his wife, who was Alexander’s half-sister.[11]
In Paul’s day, roughly 100,000 people populated this city.[12] Blomberg writes, “Thessalonica was the largest city and capital of the province of Macedonia, which occupied roughly the northern half of the modern country of Greece.”[13] Bock writes, “It had a major harbor and was a key link to the Bosporus and the Black Sea… As a senatorial province, it was very loyal to Rome.”[14]
When Paul came to Thessalonica, he appealed to OT messianic prophecy to convince these people that Jesus was the Messiah (Acts 17:2-4). This was the first Greek city that Paul reached. Paul would have stayed longer, but he was forced to leave town. Paul was only in Thessalonica for a short time before a lynch mob came for him and his friends. As a result, he escaped to Berea. His persecutors followed him into that city, too. So, Paul escaped to Athens, where Timothy quickly joined him.
Date
Emperor Claudius wrote a letter that mentions Gallio as the proconsul of Achaia.[15] The Delphi Inscription (which reproduces this letter) dates the letter to AD 52. Since proconsuls took office in July, this would begin Gallio’s service in July of AD 52.
Paul spent 18-20 months in Corinth (Acts 18:11, 18), and he left around AD 51-52. This means that Paul must’ve written 1 Thessalonians before this time. Paul apparently wrote the letter after Timothy and Silas met him in Corinth to deliver news about the Thessalonians (Acts 18:5; 1 Thess. 3:6). Based on this evidence, most scholars date the Thessalonian letters to either AD 50 or 51. These would include Bruce,[16] Blomberg,[17] Martin,[18] Thomas,[19] and Morris.[20]
Was 2 Thessalonians actually written first?
There has been considerable debate as to whether 2 Thessalonians was actually written before 1 Thessalonians.[21] Indeed, the two letters were written very close together, and the internal evidence is fairly even as to which letter was written first. Moreover, just because a letter comes first in canonical order doesn’t mean it was first in chronological order.
However, Paul’s mention of “traditions which you were taught, whether by word of mouth or by letter from us” (2 Thess. 2:15) seems to favor the view that 1 Thessalonians was indeed first. That being said, Martin warns, “As long as this ambiguity remains, the interpreter is wise to avoid leaning heavily on any interpretation that is dependent for its validity on a particular chronological sequence for the letters.”[22]
How to use this commentary well
For personal use. We wrote this material to build up people in their knowledge of the Bible. As the reader, we hope you enjoy reading through the commentary to grow in your interpretation of the text, understand the historical backdrop, gain insight into the original languages, and reflect on our comments to challenge your thinking. As a result, we hope this will give you a deeper love for the word of God.
Teaching preparation. We read through several commentaries in order to study this book, and condensed their scholarship into an easy-to-read format. We hope that this will help those giving public Bible teachings to have a deep grasp of the book as they prepare to teach. As one person has said, “All good public speaking is based on good private thinking.”[23] We couldn’t agree more. Nothing can replace sound study before you get up to teach, and we hope this will help you in that goal. And before you complain about our work, don’t forget that the price is right: FREE!
Questions for Reflection. Each section or chapter is outfitted with numerous questions for reflection. We think these questions would work best in a small men’s or women’s group—or for personal reading. In general, these questions are designed to prompt participants to explore the text or to stimulate application.
Discussing Bible difficulties. We highlight Bible difficulties with hyperlinks to articles on those subjects. All of these questions could make for dynamic discussion in a small group setting. As a Bible teacher, you could raise the difficulty, allow the small group to wrestle with it, and then give your own perspective.
As a teacher, you might give some key cross references, insights from the Greek, or other relevant tools to help aid the study. This gives students the tools that they need to answer the difficulty. Then, you could ask, “How do these points help answer the difficulty?”
Reading Bible difficulties. Some Bible difficulties are highly complex. For the sake of time, it might simply be better to read the article and ask, “What do you think of this explanation? What are the most persuasive points? Do you have a better explanation than the one being offered?”
Think critically. We would encourage Bible teachers to not allow people to simply read this commentary without exercising discernment and testing the commentary with sound hermeneutics (i.e. interpretation). God gave the church “teachers… to equip God’s people to do his work and build up the church, the body of Christ” (Eph. 4:11-12). We would do well to learn from them. Yet, we also need to read their books with critical thinking, and judge what we’re reading (1 Cor. 14:29; 1 Thess. 5:21). This, of course, applies to our written commentary as well as any others!
In my small men’s Bible study, I am frequently challenged, corrected, and sharpened in my ability to interpret the word of God. I frequently benefit from even the youngest Christians in the room. I write this with complete honesty—not pseudo-humility. We all have a role in challenging each other as we learn God’s word together. We would do well to learn from Bible teachers, and Bible teachers would do well to learn from their students!
At the same time, we shouldn’t disagree simply for the sake of being disagreeable. This leads to rabbit trails that can actually frustrate discussion. For this reason, we should follow the motto, “The best idea wins.” If people come to different conclusions on unimportant issues, it’s often best to simply acknowledge each other’s different perspectives and simply move on.
Consulted Commentaries
We consulted many commentaries for individual passages, but we read these specific commentaries below thoroughly.
Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981).
Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984).
- Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995).
F.F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982).
Commentary on 1 Thessalonians
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
1 Thessalonians 1
(1:1) “Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”
“Paul and Silvanus and Timothy.” This letter seems to be written by all three men. Timothy and Silas could be considered coauthors because they had apostolic authority as church planters alongside Paul. Silas and Timothy “may have participated responsibly in the composition of the letter.”[24] This would explain the use of “we” in verse 2.
At the same time, it might also be the case that they are simply mentioned as simply being with Paul when he wrote the letter. In other instances, we see Paul writing alongside Sosthenes (1 Cor. 1:1) and “all the brethren who are with me” (Gal. 1:2). Indeed, it seems like “the body of the letter is from Paul.”[25] Whatever the case, these men were writing a “few weeks or, at most, a few months after their departure from the city.”[26]
Paul doesn’t identify himself as an apostle. In fact, he doesn’t identify himself beyond simply stating his name. This is probably because his apostolic identity wasn’t questioned in this church, as it was in Galatia and Corinth by false teachers there.[27] While Paul was persecuted in Thessalonica, his opponents didn’t specifically attack his apostleship.
Silvanus is “identical with the Silas of Acts.”[28] Paul always calls him Silvanus, while Luke always calls him Silas.[29] This man was a Roman citizen (Acts 16:37), and he replaced John Mark on Paul’s second missionary tour (Acts 15:40-18:6). He served faithfully with Paul—even taking a beating with him in Philippi (Acts 16:23-25). Earlier, Silas had “risked his life” in service to Jesus (Acts 15:26-27). We don’t see Silas after Paul’s second missionary journey, but we find him with Peter at the time of his writings (1 Pet. 5:12).
Timothy was a longtime friend and colleague of Paul (see “Introduction to 1 and 2 Timothy”).
“Grace to you and peace.” Morris comments, “There can be no true peace until the grace of God has dealt with sin.”[30]
(1:2) “We give thanks to God always for all of you, making mention of you in our prayers.”
Why is Paul so excited to pray for these believers in Thessalonica? For one, they are faithful hard workers (v.3). Second, they are sacrificially loving (v.3). Third, they have a strong hope (v.3).
“We give thanks to God.” Paul doesn’t give thanks to the Thessalonians. Instead, he gives thanks “to God” for what he did in their lives. In other words, Paul’s focus of gratitude started with God and then moved to the believers themselves. Paul could find something to be thankful for in “all” of these people—not just some of them.
(1:3) “Constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father.”
“Your work of faith.” In our estimation, the NIV has this right: “Work produced by faith.” It isn’t that faith is a work; rather, faith produces good works. The Thessalonians were a beacon for Christ in the Macedonian region (1 Thess. 1:8).
“Labor of love.” The term “labor” (kopos) is not an easygoing term. It refers to “laborious toil” and “unceasing hardship borne for love’s sake.”[31]
“Steadfastness” (hypomonē) means “the capacity to hold out or bear up in the face of difficulty.” It refers to “patience, endurance, fortitude, and perseverance” (BDAG, p.1039). Morris calls this a “manly endurance.” He states that this is “not the resignation of the passive sufferer, so much as the fortitude of the stout-hearted soldier.”[32] Why can people have this sort of courage? They need hope!
“Hope” (elpidos) doesn’t refer to “wishful thinking.” The term means to “look forward to something with some reason for confidence.” It can also be translated “expectation” (BDAG, p.319).
(1:4) “Knowing, brethren beloved by God, His choice of you.”
(1 Thess. 1:4) Does God choose some for heaven and others for hell? Paul recognizes that someone is chosen based on their reaction to the message of Christ (v.6). God doesn’t control us, but he does convince us.
We must respectfully disagree with Morris when he writes, “In the Old Testament God’s choice is usually associated with the nation, in the New with individuals. The thought that God has chosen us is another reminder that our salvation is all of God, and not at all due to any effort of our own.”[33] What an odd assertion to make when this text uses the plural “you” (hymōn) to describe God’s choice!
How was Paul so confident in the election of these believers? Paul was confident in the power of the gospel message that they had received (v.5) and from the change it had rendered in their lives (vv.6-10).
(1:5) “For our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake.”
“Our gospel did not come to you in word only.” Instead of focusing on how he came to Thessalonica, Paul writes about how the gospel came there.
What made the gospel so successful in Thessalonica?
For one, the gospel came with “power.” God speaks through people when they open their mouths. The message itself has power (Rom. 1:16), and God sometimes authenticated his message through miracles (Rom. 15:17-19; 2 Cor. 12:12; Acts 14:3; 16:17-18; 19:6, 11-12).
Second, the gospel came in the “Holy Spirit.” The Holy Spirit gives us the understanding that we need to grasp the meaning of the gospel. Elsewhere, Paul writes, “My message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power” (1 Cor. 2:4). Bruce comments, “Those early Christians did not need to be taught the doctrine of the Holy Spirit as part of a program of theological education; his person and power were matters of living experience to them.”[34] That is, they experienced and encountered the Holy Spirit first, and they developed a theology of him afterwards.
Third, the gospel came with “full conviction.” Elsewhere, Paul writes that “full assurance” comes from the “understanding” and “true knowledge” about Jesus (Col. 2:2). The Holy Spirit must affirm the message as well through conviction in the heart. Having a believer and the Holy Spirit both share about the truth of Christ is convicting!
Fourth, the gospel came when the people saw what “kind of men we proved to be.” Our lifestyle affects how people will receive the message of Christ. Paul was only in Thessalonica for a couple months. However, this was long enough for people to see his character.
“In word only.” The gospel isn’t less than words, but it is more than mere words. Paul’s intent isn’t to give a false antithesis. Rather, Paul’s words, his witness, and God’s works led to the Thessalonians coming to faith. These concepts aren’t contradictory to one another, but are complementary.
(1:6) “You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit.”
“You also became imitators of us and of the Lord.” One of the goals of the Christian life is to become a closer “imitator” (mimētēs) of Jesus. Yet, Paul sees no issue in telling these Christians to imitate him (as well as Silas and Timothy). There should be no false dichotomy between imitating Jesus and imitating credible Christian leaders. Indeed, we read about this concept throughout the NT (cf. 1 Cor. 11:1; Heb. 13:17; Phil. 3:17).
“Tribulation” (thlipsei) most likely refers to religious persecution. Later, Paul writes that the Thessalonians “became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen” (1 Thess. 2:14; cf. 3:3-4). Jesus promised that we would face tribulation like this: “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world” (Jn. 16:33).
“Having received the word in much tribulation with the joy of the Holy Spirit.” How is it possible to be in “much tribulation” while also possessing the “joy of the Holy Spirit”? Or to put this another way, why is it that some people go through suffering, but never experience joy? Paul is proud of these young Christians for making the choice to rejoice during times of suffering. As we choose to give thanks, we experience joy over time. Morris captures this concept beautifully when he writes, “Just as it is true that the Christian will find trouble in the world, so it is true that he will have a joy that the world never gave and can never take away.”[35]
What tribulation were they facing when they came to Christ? Later Paul writes, “For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews” (1 Thess. 2:14). This probably refers to the mob rule mentioned in Acts 17:5-9.
(1:7) “So that you became an example to all the believers in Macedonia and in Achaia.”
Just as they “imitated” Jesus and Paul’s example, they became the sort of people whom others could imitate. That is, they became an “example” (typhon) to the believers in the broader region of Macedonia. This term “example” (typhon) refers to an “archetype” that serves as a “model, type, or pattern” (BDAG, p.1019).
(1:8) “For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything.”
“The word of the Lord has sounded forth from you… Macedonia… Achaia… every place.” The combination of Macedonia and Achaia effectively “embraced all Greece.”[36] These believers focused on faith, hope, and love (v.3). At the time, this probably didn’t feel like it would necessarily amount to a whole lot. Yet, look at what God did! This small church had powerful ramifications for Macedonia and beyond. Their faithfulness to Christ went far beyond their expectations. Strategically, Thessalonica had an excellent geographical location to serve as a beachhead for the gospel to the surrounding regions. The “Via Egnatia” or the “Egnatian Way” stretched for 535 miles from east to west and coast to coast (Strabo, Geography 7.7.4). This major highway ran directly through Thessalonica. So, this road would’ve carried the gospel to countless people.
“We have no need to say anything.” This could refer to the fact that the Thessalonian church was self-sustaining and self-propagating. Paul didn’t need to give them instructions on this because they were already doing a good job.
(1:9) “For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God.”
“You turned to God from idols.” This statement indicates a largely Gentile audience. After all, idolatry was uncommon in Jewish communities after the Exile.[37] This strongly implies that Paul reached a considerable number of Gentiles after his three weeks in the synagogue. Martin explains that the three weeks in the synagogue was “only the first part of his stay in Thessalonica.” He continues, “Between his synagogue preaching (Acts 17:1-3) and the troubles that drove him from the city (Acts 17:5-10a) Paul spent several more weeks cultivating Gentile converts in the faith.”[38] Bruce concurs, “The missionaries must have stayed longer than the two or three weeks during which they were granted the hospitality of the synagogue.”[39]
(1:10) “To wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.”
“Wait for His Son from heaven.” As we wait for the Second Coming, this changes our lives and spiritual growth (1 Thess. 5:6-8, 23).
“[Jesus] rescues us from the wrath to come.” Christ will rescue the Church from the Tribulation near the end of history. Paul will later expound on this in 1 Thessalonians 4:13-5:11. This was the source of their “hope” (v.3).
What do we learn about Jesus from this passage?
- Jesus is the Son of God.
- Jesus is currently in heaven.
- Jesus rose from the dead.
- Jesus rescues us from God’s wrath.
Questions for Reflection
Read verse 3. Paul mentions faith, love, and hope. What would it look like if we excelled in two of these, but not all three?
Read verse 5. What made the gospel so successful in Thessalonica?
Read verse 5. What would happen if we ignored the role of the Holy Spirit in sharing our faith with others? What might we see if we neglected to acknowledge God’s important role?
Read verses 6-8. Paul emphasizes the importance of being a model for others to imitate. In what way is modeling important to our own spiritual growth? (Both in being a model for others and looking to imitate the faith and love of other Christians.) What if someone said that they didn’t need people as examples, and only needed their Bibles and Jesus?
Read verse 10. What do we learn about Jesus’ person and work from this passage?
1 Thessalonians 2
Paul begins his description of his leadership by giving negations—various antitheses for what he did not do (vv.1-6). Later, Paul will give many affirmations for what he did well (vv.7-12). Paul compares himself with the persecutors (vv.14-16), and he compares the persecutors with the happiness he will feel when he sees his friends with him in heaven (vv.19-20).
1 Thessalonians 2:1-16 (Christlike leadership)
(2:1) “For you yourselves know, brethren, that our coming to you was not in vain.”
“Our coming to you was not in vain.” Based on Paul’s glowing words in chapter 1, this is a “masterly understatement.”[40] Paul’s work in Thessalonica had a massive effect on the larger ancient world!
(2:2) “But after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition.”
“But after we had already suffered and been mistreated in Philippi.” In Acts 16, Paul and Silas brought the gospel to the Philippians. They were persecuted by the government there, beaten with rods, and imprisoned (Acts 16:22-40). When they got out of prison, they made a five day walk to Thessalonica to preach the gospel. Yet, even though Paul was mistreated at Philippi, he found boldness to speak to these people in the next city on his mission: Thessalonica.
There’s a great lesson for us here: We shouldn’t punish the people in the present just because we were mistreated by others in the past. While the Philippians harmed Paul, why should he take out his hurt against the next group he visited?
“As you know, we had the boldness in our God to speak to you the gospel of God amid much opposition.” The persecution didn’t lead to bashfulness, but to “boldness.” This “opposition” (agōn) literally means “agony.” This could refer to the “opposition” of false teachers in Thessalonica, or it could refer to the “agony” of being beaten a week earlier in Philippi. We favor the latter interpretation because of the historical context. Paul and Silas would’ve had contusions all over their body. It was probably “agony” to continue to serve and teach the Thessalonians after taking such a beating.
This also explains why it took “boldness” to speak to the Thessalonians. Many Christians would become timid after such a beating, but Paul and Silas continued to speak the very message that had just gotten them a beating a week earlier. Of course, they didn’t find this sort of boldness in themselves, but “in God.” Morris writes, “Paul is not speaking of merely natural courage, but of the supernatural endowment with which God equips those who put their trust in him.”[41]
(2:3) “For our exhortation does not come from error or impurity or by way of deceit.”
Why does Paul feel the need to clarify that he isn’t a deceiver? When we read Acts, we discover that violent Jewish religious leaders were terrorizing Paul and Silas. We read, “Some of the Jews were jealous, so they gathered some troublemakers from the marketplace to form a mob and start a riot. They attacked the home of Jason, searching for Paul and Silas so they could drag them out to the crowd” (Acts 17:5 NLT). If these religious leaders were willing to use force to kill Paul, wouldn’t they be willing to use “error,” “impurity,” and “deceit”? Paul’s teaching wasn’t based on fallacies or fiction, but on fact. He wouldn’t have taken a beating like the one in Philippi and continued to preach unless he was grounded in truth.
“Impurity” (akatharsia) or sexual sin was “prevalent among traveling religious teachers.”[42] Morris adds, “Religious prostitution was characteristic of many of the cults of the day and it seems that Paul was being accused of gross sensuality.”[43] Paul wasn’t showing up to take from women sexually. In fact, he teaches on this topic explicitly in 4:1-5.
(2:4) “But just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts.”
“Approved by God” (dokimazō) means to be tested.[44] And Paul claims that he passed this battery of tests from God.
“God who examines our hearts.” Was anyone in Thessalonica doubting Paul’s authenticity or apostleship? Yes, the Jewish religious leaders. When you have dangerous and hostile enemies, you need to make sure that others aren’t buying into what they’re saying.
“We speak, not as pleasing men.” The cure for man-pleasing is to have a more robust view of God’s calling (“approved by God”), God’s commission (“entrusted with the gospel”), and God’s omniscience (“examines our hearts”). In other words, the key is to get our thoughts more and more onto God, and less and less onto ourselves.
(2:5) “For we never came with flattering speech, as you know, nor with a pretext for greed—God is witness.”
To paraphrase, Paul is saying, “We never manipulated you with words to extort you of your money.”
“Flattering speech” (kolakeia) doesn’t necessarily refer to “buttering someone up,” as we would think today. Instead, Martin writes, “It was the practice of tailoring truth to fit popular opinion.”[45] This is in contrast to telling others the truths that they need to hear (v.4). It can also refer to twisting the truth to gain influence over others for selfish reasons (v.3).[46]
“Greed” (pleonexia) is an inner attitude of the heart. It is “self-seeking of all types, a quest for anything that brings self-satisfaction.”[47] Paul didn’t serve the Thessalonians to take anything from them—only to give. He didn’t have an emptiness of the heart that needed to be filled by a following or by wealth. He was already filled by Christ, and therefore, he could give freely. This can be hard to see from the outside looking in. This is likely why Paul calls on God as his “witness” that his motives weren’t for selfish gain (v.4).
(2:6) “Nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority.”
“Nor did we seek glory from men.” Paul didn’t want to take ego from either believers or non-believers. Around believers, we can compete, compare, and perform. Around non-believers, we might want to compromise or flaunt our knowledge and gifts. Paul didn’t want to seek “glory” from either source. Man-pleasing is mutually exclusive with pleasing God. Jesus asked the Pharisees, “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God?” (Jn. 5:44)
“As apostles of Christ we might have asserted our authority.” Mature and skilled Christian leaders don’t feel the need to display their authority all the time. Of course, spiritual authority is real; otherwise, Paul’s statement would lack any sort of meaning (“as apostles of Christ we might have asserted our authority”). But Paul willingly chose not to exert his authority. J. Oswald Sanders once said that the hallmark of a good leader is being able to lead without frequently needing to make a display of authority. In other words, leaders do have authority in spiritual matters. The majority of their influence is by influencing, modeling, and persuading.
Nurturing
(2:7) “But we proved to be gentle among you, as a nursing mother tenderly cares for her own children.”
Why does Paul compare himself to a “nursing mother”? Instead of making a display of authority, Paul made a display of “gentleness.” Paul isn’t saying that he was their mother. Instead, Paul uses the language of simile (“as a nursing mother”). This is the kind of love he had for them. It’s difficult to picture a more nurturing image than a mother nursing her child. Paul “tenderly cared” (thalpē) for them, which can be rendered “cherished” or “comforted” (BDAG, p.442).
Did Paul call the apostolic band “gentle” (ēpioi) or “infants” (nēpioi)? The word comes down to a nu (ν) at the beginning of this term. Furthermore, the word right before this term ends with the letter nu (egenēthēmen). A scribe could’ve heard this word read aloud and concluded that this word began with the letter nu. Hence, this could be a case of “dittography”[48] on behalf of the scribe. Which should be preferred?
The external evidence supports the translation of “infants” (nēpioi), and the internal evidence might support this reading because the context refers to mothers nursing their babies. However, we agree with Bruce[49] and Martin[50] that “gentle” (ēpioi) is the original reading. For one, the external evidence favors the “infants” reading, but many ancient manuscripts contain “gentle.” Second, the context refers to Paul’s refusal to exercise his apostolic authority (v.6). In this verse, Paul uses the term “gentle” which perfectly fits this concept in context. Third, the “infants” reading seems quite bizarre because it switches the metaphor in the middle of the verse: Paul switches from being the baby to being the mother! Fourth, Paul never uses the term “infant” to describe himself—though he uses the term often to describe others. Finally, this reading fits with the simile in verse 11 where Paul compares himself to a father and the Thessalonians to children.
Vulnerable
(2:8) “Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us.”
“We were well-pleased to impart to you not only the gospel of God but also our own lives.” We can’t just share what the Bible teaches with people we influence for Christ. We also need to share our lives. What would it look like to teach others, but not be relationally vulnerable?
“You had become very dear to us.” These people had “become” loveable to Paul. It isn’t that the Thessalonians were lovable. Paul changed—not them. Not all people we encounter are naturally lovable to us either. We don’t always “click” with them, and perhaps this was Paul’s experience. Instead, he gained affection for these people. When we choose to put God at the center of our relationships, we grow closer together in the process. But how do we do this practically? Delashmutt states, “Love your people until you feel affection for them.” In short, we need to love people until we like them. God not only loves us, but he also likes us.
Hard working
(2:9) “For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God.”
How does being a hard worker relate to our witness in sharing Christ? Working hard at your job shows that you’re honorable to people who are sluggish, negative, and cynical. When we work hard, we stand out by contrast. Moreover, we can provide for our own needs, so we’re not a “burden” on the church. We can be givers (Eph. 4:28).
“Working night and day.” This doesn’t refer to working at all hours of the night. After all, Paul also states that he tearfully admonished the Ephesians for three years “night and day” (Acts 20:31). Surely Paul wasn’t weeping and admonishing people non-stop, all hours of the day, for three years! Rather, it describes “a long and exhausting daily schedule.”[51] Paul worked a secular job, while serving in Thessalonica (e.g. tent-making; Acts 18:3; 20:34; 2 Thess. 3:8).[52] This further showed his motives: He was there to give, rather than to take from these believers. Of course, Paul had the right to raise a salary, as he argues elsewhere (1 Cor. 9:3-18; 2 Cor. 11:7-11; Gal. 6:6; 1 Tim. 5:17). But in Thessalonica, he refused for the sake of demonstrating his integrity. This work ethic was a good example to the believers in Thessalonica—some of whom were prone to laziness (1 Thess. 4:11; 5:14; 2 Thess. 3:6-15).
Ethical
(2:10) “You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers.”
To paraphrase, Paul is saying, “Both you and God have seen our upright lifestyle. Don’t forget our witness.” Only a genuine hard worker could write these words. It would be hard to make these claims unless this really happened. Paul is assuming that the Thessalonians could see his lifestyle of hard work, and his lack of a selfish agenda.
Directive
(2:11) “Just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children.”
Why does Paul return to a parenting simile? If we push the simile, then Paul wants churches that are self-sustaining—just like a parent wants children to grow up into adulthood. If we don’t push the simile, Paul is merely explaining how personal this relationship is. He isn’t a father in authority, but in his actions (“exhorting,” “encouraging,” “imploring”).
To repeat (see v.7), Paul isn’t saying that he was their father. He uses the language of simile to describe the kind of love that he had for them (“as a father”). These terms (“exhorting, encouraging, imploring”) cover a wide range of what it looks like to impact others for Christ. While there is a category for being nurturing (v.7), we should also exercise directive leadership in calling people to follow Christ:
“Exhorting” (parakaleō) is from the root words “call” (kaleō) and to be “at one’s side” (para). BDAG defines this as “calling” someone or to “invite someone.” It can also be rendered “to urge strongly, appeal to, urge, exhort, encourage” (p.764).
“Encouraging” (paramythoumenoi) means “console or cheer up” (BDAG, p.769; cf. Jn. 11:31).
“Imploring” (marturomai) means “to affirm something with solemnity, testify, bear witness” or “to urge something as a matter of great importance, affirm, insist, implore” (BDAG, p.619).
(2:12) “So that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.”
Do we need to be worthy, or is that just the goal? This is the way we walk with God. “Worthy” (axiōs) is an adverb—not an adjective. It isn’t that we are worthy, but our actions aim to line up with the high calling we’ve received from God. Morris comments, “The metaphor of walking… gives the idea of steady, if unspectacular, progress.”[53]
The goal of all of this is to bring others to the point where they are matching their beliefs and actions with their identity in Christ (cf. 1 Thess. 5:24).
Focused on Scripture
(2:13) “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.”
“When you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God.” Paul’s teaching was written in letters like 1 Thessalonians. While we don’t have mp3’s of Paul’s verbal teaching, we have his written words which are fully inspired (cf. 2 Tim. 3:16; 1 Cor. 14:37).
“Which also performs its work in you who believe.” The Word of God actively works in us. Here is a major reason to spend our time reading the word daily. Our role is to show up before God in his word, as well as to “believe.” Simply reading the word won’t change our lives unless we combine this with faith and trust (“in you who believe”).
Persecution
(2:14) “For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews.”
Why does Paul shift to discussing persecution and the Jews in verses 14-16? If we want to be “imitators” of the churches in Judea, this requires the willingness to endure persecution. Not only did the Thessalonians imitate Paul, but they imitated the believers in the Jerusalem church. Thomas writes, “Apparently the way these earliest Jewish Christians handled themselves had become widely known, even before Luke wrote Acts about AD 62.”[54] While Paul goes on to describe persecution from Jewish people, he is obviously not being anti-Semitic, because he is teaching the unity between the Thessalonian Gentiles (1 Thess. 1:9) and the Jerusalem Jews. Both groups were from different ethnicities, but Paul writes of unity through Christ between the two. According to Paul, the Jewish persecution of Christians was on both Gentile Christians and Jewish Christians.
(1 Thess. 2:14-16) Did Paul hate the Jews? Nothing could be further from the truth. Paul was a Jew himself (Rom. 11:1; Gal. 1:13-14; Phil. 3:5-6), and he longed for his fellow-Jews to come to faith in Christ. In fact, Paul said, “I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh” (Rom. 9:3). Paul was not condemning all Jews; he was condemning specific Jews who were persecuting innocent people (e.g. himself, Jesus, the prophets, and all men). Moreover, this passage does not prescribe personal revenge; instead, it describes divine judgment.
(1 Thess. 2:14-16) Was this passage added by later scribes, or did Paul really write this? Carson and Moo write, “We possess no textual evidence that these verses were ever absent from 1 Thessalonians.”[55] Even critic Bart Ehrman admits, “What is the hard evidence that the words were not in the letter of 1 Thessalonians as Paul wrote it? There is none. We do not of course have the original of 1 Thessalonians; we have only later copies made by scribes. But in not a single one of these manuscripts is the line (let alone the paragraph) missing. Every surviving manuscript includes it.”[56]
(2:15) “[The Jews] both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men.”
The killing of the Messiah and the prophets fits with Jesus’ own teaching in his parable of the vineyard (Mt. 21:35-39; Mk. 12:5-8). Paul seems to be associating himself with the OT prophets (“drove us out”).[57]
“Hostile to all men.” Because these religious leaders were blocking the Messiah, they were keeping “all men” from finding forgiveness. Jesus spoke harshly of those who block people from coming to God to receive forgiveness (Mt. 18:5-6). That is, “they oppose the gospel which would bring blessing to all.”[58]
(2:16) “Hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.”
Why does Paul write about the wrath of God having “come upon them to the utmost”? Paul uses the past tense. Does this refer to the destruction of the Jewish Temple (AD 70)? We think not. In our view, this refers to God’s passive wrath entering through the arrival of Jesus’ kingdom. Anyone who reject the kingdom of God will face consequences. Thomas writes, “The best explanation of the aorist tense of the verb comes from comparing the only other NT combinations of phanō epi (‘come upon’)—Matt 12:28; Luke 11:20—where Jesus speaks of the kingdom’s arrival in comparable terminology. The unique force of this verb connotes ‘arrival upon the threshold of fulfillment and accessible experience, not the entrance into that experience’ …Just as the kingdom reached the covenant people at Christ’s first coming without their enjoying ‘the experience ensuing upon the initial contact…,’ so the wrath that will precede that kingdom has come before the Jews’ full experience of it.”[59] In other words, this could be typical “already-not-yet” language.
(2:17) “But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face.”
Where did Paul go? Why was he taken away? Because of the persecution, Paul felt like he had been torn away from these believers. Even though he had to leave, his “spirit” stayed behind with his dear friends. He desired to see them again.
(2:18) “For we wanted to come to you—I, Paul, more than once—and yet Satan hindered us.”
How did Satan hinder them? In context, we’re reading a lot about persecution through human agents. So, it’s likely that this is how Satan blocked Paul. Paul had a category for God closing doors on his ministry (Acts 16:6-10). But here, he holds that Satan was responsible for closing the door.
(2:19-20) “For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming? 20 For you are our glory and joy.”
How does this passage connect with Paul’s heart for these believers (as described throughout this chapter)? Paul’s “joy” was not a what, but a who. He had built his values on the love of people, rather than the love of possessions. Only people will make it to eternity. So, he treated these people with ultimate dignity and love, knowing that they were eternal beings.
Questions for Reflection
Read verses 1-6. What do we learn about what motivated Paul? What do we learn about combatting man-pleasing?
Read verse 6. When is it appropriate to use spiritual authority? When is this inappropriate? (See our earlier article, “Counseling Christians from Unhealthy Churches”).
Read verses 7-19. What are key aspects we can learn about Christian leadership? (Which qualities do you see in others around you? As a rhetorical question: Which do you yourself need to grow in the most?)
Read verses 7 and 11. What would happen if we always nurtured people, but never exhorted them? Likewise, what would happen if we always exhorted, but never nurtured?
Read verses 14-16. Why does Paul shift to discussing persecution and the Jews in verses 14-16?
1 Thessalonians 3
(1 Thess. 3:1-6) Does Paul’s history contradict Luke’s in the Book of Acts?
The conflict in these passages is one of omission. The Bible teaches that it relates history truly, but it does not claim to relate history fully or exhaustively (Jn. 21:25). In this case, Luke omits any mention of Silas and Timothy’s travels to Athens. Yet, this can be harmonized quite easily:
- Paul goes to Athens (“Now those who escorted Paul brought him as far as Athens” Acts 17:15).
- Silas and Timothy come to Athens. This is not mentioned in Acts. However, Luke does write that Paul told them “to come to him as soon as possible” (Acts 17:15).
- Paul writes, “We sent Timothy… to strengthen and encourage you” (not mentioned in Acts; 1 Thess. 3:2). Thus, Timothy went back to Thessalonica to check on them.
- Paul leaves Athens and travels to Corinth (Acts 18:1).
- Silas and Timothy come to Corinth with money from Macedonia (Acts 18:5). They also come to Corinth with good news about the church of Thessalonica (“Timothy has come to us from you” 1 Thess. 3:6).
- Paul writes 1 and 2 Thessalonians from Corinth. This might be what Luke means by writing, “Paul began devoting himself completely to the word” (Acts 18:5).
Some solve this difficulty by simply saying that Paul was using an “epistolary we.” That is, Paul was merely writing in the first-person plural as a literary convention. Though, others state that “it is difficult to regard the plural in this verse as epistolary when elsewhere in the letter it appears to be a real plural.”[60]
(3:1) “Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone.”
Why did Paul have to travel to Athens “alone”? Why didn’t he bring someone with him? This throwaway comment correlates nicely with the book of Acts, where Paul went to Athens “alone” (Acts 17:15). This shows Paul’s love for the Thessalonians. He would rather give up Timothy, than keep him for himself.
(3:2-3) “And we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, 3 so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this.”
“These afflictions.” Acts 17 records the awful persecution Paul endured on his second missionary tour through this region. The Thessalonians were “disturbed” by what Paul had endured and what happened to him after he left them. This must show just how much they cared about him to be this “disturbed.” Even though the Thessalonians knew that suffering is a part of the Christian life (v.3), it’s still difficult to endure it. It’s one thing to know you’re going to suffer, and it’s quite another to endure suffering.
“You yourselves know that we have been destined for this.” Paul told the believers in Lystra, Iconium, and Antioch “Through many tribulations we must enter the kingdom of God” (Acts 14:22). This must be what Paul means by the fact that he was “destined” to suffer. Jesus taught that all believers are destined to suffer (Jn. 16:33), as did Paul (2 Tim. 3:12).
(3:4) “For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know.”
Why did Paul keep telling them about the imminent suffering? In addition to the biblical promises of persecution (see above), Paul could probably read the writing on the wall: The religious leaders were chasing him from region to region, trying to capture and kill him.
“We kept telling you in advance.” By telling these believers in advance, they were far more prepared for the persecution once it came (cf. Acts 14:22).
(3:5) “For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain.”
“For fear… our labor would be in vain.” Paul felt fear and anxiety for the people he led. Like us, Paul didn’t know the future for these young Christians. After all of the turmoil in Thessalonica (Acts 17), he was genuinely concerned that they could fall away. Ministry anxiety is a reality of loving others. Elsewhere, Paul wrote, “There is the daily pressure on me of concern (“worry” merimna) for all the churches” (2 Cor. 11:28; cf. Gal. 4:11).
Yet, many (or most?) of our worries in ministry are selfish—not selfless. Instead of feeling worried for the sake of another, I often feel anxiety because of how another person’s decision will affect me or how it will reflect on me. For instance, I might ask myself, “What does it say about me and my leadership if a person turns away from God?” This sort of worry is self-centered, and it has very little to do with Christian love. After all, why am I making this tragedy about myself? By contrast, another question might be, “What is going to happen to her if she turns away from God?” This sort of worry can be godly because it shows us our care for the good of another—not ourselves.
“For fear that the tempter might have tempted you.” Paul believed that Satan could obstruct and even deconstruct his work with this church (“our labor would be in vain”). In the immediate context, Paul wrote about his sufferings that were disturbing the church. Thus, perhaps Satan was accusing God of being cruel or incompetent in allowing Paul to suffer like this. Satan can spin suffering as a way to accuse God. Paul was worried that these believers would agree with Satan’s accusations.
(3:6) “But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you.”
“Brought us good news” (euangelizō) normally refers to the gospel itself. Paul was so moved by Timothy’s news that he used the same term (cf. Lk. 1:19).
“You always think kindly of us.” Paul may have thought that the persecutors had slandered him so badly that the Thessalonians now hated him. But instead, the Thessalonians “think kindly” of them.
This correlates with Timothy and Silas coming to visit Paul in Acts 18:5. Paul probably wrote this letter just after hearing this great news. Paul didn’t hold back sharing his emotions for them (“…long to see you”).
(3:7) “For this reason, brethren, in all our distress and affliction we were comforted about you through your faith.”
During this time, Paul was going through persecution (Acts 18:6-12), and he was personally comforted to hear that these believers were still following Christ. The NLT renders this passage in this way: “So we have been greatly encouraged in the midst of our troubles and suffering… because you have remained strong in your faith.”
(3:8) “For now we really live, if you stand firm in the Lord.”
“Really live.” Other translations state that it “gives us new life” (NLT) to see the Thessalonians’ faith. Whatever gives you life must be what you value. Paul valued people. Thus, their spiritual stamina affected him deeply precisely because he placed such a high premium on Christian friendships. Bruce comments, “Paul’s concern for his converts and sense of oneness with them breathes through all his correspondence. When they were led astray, he was indignant; when they slipped back, he was distressed; when they showed evidence of living lives worthy of the gospel, he was overjoyed.”[61]
(3:9-10) “For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, 10 as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?”
“What thanks can we render to God?” Paul can’t thank God enough for the joy the Thessalonians give him. Paul knew that what happened in Thessalonica was not due to Paul being such a great apostle or the Thessalonians being such great people. He had witnessed a movement of God, and he was deeply grateful to witness it. Consequently, Paul was thankful for the Thessalonians, but he was ultimately thankful to God.
“We night and day keep praying most earnestly that we may see your face.” Earlier, Paul focused on thanksgiving and gratitude. Now he balances thanksgiving with petitionary prayer. Paul prayed frequently (i.e. “night and day”) and intensely (i.e. “earnestly”) for two things: (1) that he could see them and (2) that he could build up their growing faith.
“Complete what is lacking in your faith.” What was “incomplete” or “lacking” in their faith? This seems more general, than specific. We’re all missing something in our faith—even Paul. Moreover, since Paul had only been in Thessalonica for a few months, he surely knew that there was more to teach these believers.
(3:11) “Now may our God and Father Himself and Jesus our Lord direct our way to you.”
Paul expresses his prayer and desire to meet with these Christians soon. He keeps praying that God would open a door to make this happen. After being blocked by Satan (1 Thess. 2:18), he probably felt the great need to pray for this. God answered this prayer a few years later in AD 57 (Acts 20:1-6). Though, since Acts is not an exhaustive account, “Paul may well have found his way to Thessalonica sooner.”[62]
(3:12) “May the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you.”
“For one another… for all people.” We need to learn the balance of loving fellow believers (Jn. 13:34-35; Rom. 13:8; 1 Thess. 4:9; 1 Pet. 1:22; 1 Jn. 3:11, 23) with loving lost people (Mt. 5:43-48; Lk. 10:25-37; cf. Mt. 19:19; 22:39; Mk. 12:31). This is a description of the “tribal” and “diffuse” love spheres in the practice of “love therapy.” For more on this subject, see McCallum and DeLashmutt’s book Spiritual Love (2018). Both need to remain in balance. As one author writes, “It is easier to love those who love us and loving within the Christian community may then be a school for learning to love those outside.”[63]
How do we increase our love? Paul points to God as the ultimate cause (“may the Lord cause you to increase in love”), and he points to his own example to foster this as well (“just as we also did for you”). At one point, these people were non-Christians when Paul showed them love, and now he continues to show them love after they came to Christ.
(3:13) “So that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”
“Establish” (stērixai) can also mean “to fix firmly in a place, set up, support” or “to cause to be inwardly firm or committed, confirm, strengthen” (BDAG, p.945). God can do this through the work of believers like Timothy (see verse 2 where Paul uses the same term).
“Establish your hearts without blame.” Bruce[64] holds that this refers to our sanctification appealing to 1 Thessalonians 4:3. He takes this a “proleptic.” That is, our sanctification is being spoken of as complete—even though this hasn’t happened yet. Thus, this passage would refer to our subjective sense of growth in our condition. In other words, when we love others (v.12), we are no longer under the law (Rom. 8:4; 13:8, 10; Gal. 5:14). The difficulty with this view is that we are never close to being “without blame in holiness before God.”
Morris,[65] on the other hand, states that this refers to our objective state in our position. Under this view, this refers to being established by Christ because of his finished work. The difficulty with this view is that Paul prays that this “may” happen—whereas we typically think of our position as objective and fixed.
“At the coming of our Lord Jesus with all His saints.” Bruce[66] leans toward the probability that the “saints” (hagioi) are angels (2 Thess. 1:7; Mk. 8:38; 13:27), though he states that this could include believers in Christ. Martin[67] thinks that the “saints” (hagioi) refer to angels because the LXX uses this term to refer to angels. However, in our view, this is a poor inference. We should look at how the author uses this term before looking elsewhere to the Septuagint to determine the author’s meaning. When we read Paul’s writing, he regularly refers to believers as “saints” (Rom. 1:7; 8:27; 12:13; 15:25; 1 Cor. 1:2; 6:1-2; 14:33; Phil. 1:1). Thus, we agree with Thomas[68] and Morris[69] that the “saints” to refer to Christians.
What does this mean? Simply this: When Jesus returns, we will join him in our resurrected bodies. When Jesus returns, “all” believers will return alongside of him (cf. 1 Thess. 4:14). From a pre-millennial view, we will rule and reign with Christ on Earth during the Millennium. We will be corulers with Christ as he brings peace to our ravaged world.
Questions for Reflection
Read verse 12. What might happen if we only loved fellow believers, but lost a love for people who aren’t followers of Christ?
What might happen if we stopped initiating with a person once they began a relationship with God? How might that affect their ability to grow spiritually?
1 Thessalonians 4
The Thessalonians were a model church (1 Thess. 1:8). However, Paul now begins to address a subject that is a difficulty for every church: sex. In the first century, the Thessalonians “lived in a world where people did not see fornication as a sin, but as part of normal life.”[70]
1 Thessalonians 4:1-8 (Sex and sanctification)
(4:1) “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more.”
How can we please God if he’s always well-pleased with us? We’re assuming that to “please God” means that we are starting from a position where God is displeased with us. Not true. We are “in the Beloved” (Eph. 1:6), and consequently, we are always “beloved children” (Eph. 5:1). This is the highest status we could ever ask for or even imagine.
Because we are “in Christ” and that objective status never changes, we are in one sense always pleasing to God. However, in our condition, we can choose to please God by following him and trusting him. We deny the Reformed doctrine of the impassibility of God, where God is so immutable that he cannot feel emotions. Paul writes, “Do not grieve the Holy Spirit” (Eph. 4:30). This, of course, means that God is grieved for our sake—not for his own. That is, God is grieved when we forfeit the happiness, joy, and eternal rewards for a life of bitterness, anger, and other sins (Eph. 4:31).
Perhaps an (imperfect) analogy might help. My sons can never do anything that will cause them to cease being my sons. That reality is permanent. Moreover, I will always love my sons—no matter what they do. (Indeed, some parents say that rebellious children often grasp their hearts more because the parents labor in love and prayer over such children.) That being said, it would be utterly odd to say that my unconditional love for my sons precludes me from being affected by their actions. When my kids show love to their mother, to one another, or to their friends at school, I can find this very emotionally moving. But this doesn’t make me love them more or less. It only changes emotional states in my heart. To bring this full circle, God’s love is permanent and unchanging. Yet, he allows himself to feel. And our actions affect the heart of God.
“Excel still more.” Paul acknowledges how well these Christians were doing (“just as you actually do walk”), but then continues on to urge them toward further growth. Like riding a bike, we need to keep moving; otherwise, we will fall off one side or the other. Similarly, we cannot settle for a static lack of growth. While we should always be content in our position in Christ, we should never remain static in our condition in Him.
(4:2-3) “For you know what commandments we gave you by the authority of the Lord Jesus. 3 For this is the will of God, your sanctification; that is, that you abstain from sexual immorality.”
“You know what commandments we gave you.” Paul had already taught this material to these believers: “It is plain that the readers’ memories are being refreshed; they are not being told something for the first time but reminded of what they know already.”[71] These “commands” (paraggelia) weren’t taken from the Mosaic Law; instead, these were given “by the authority of the Lord Jesus.” These commandments can be understood as “apostolic instructions” (BDAG, p.760) that were faithfully passed from Jesus to the apostles.
“Commandments we gave you by the authority of the Lord Jesus.” How did Paul have access to Jesus’ teachings? He could’ve had one of the gospels—perhaps Luke (1 Cor. 11:23ff; 1 Tim. 5:18). It’s also possible that he recorded a list of Jesus’ teachings when he visited Peter and James (Gal. 1:18-19). Surely Paul took notes on this two-week visit to Jerusalem.
Where does Jesus talk about sexual immorality? Jesus was saying, “Out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, 22 deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. 23 All these evil things proceed from within and defile the man” (Mk. 7:21-23; cf. Mt. 19:9)
Paul uses the strongest possible language in speaking about sexuality. He states that this imperative comes from the “commandments” and “authority of the Lord Jesus.” He calls it “the will of God.” To the Christian, sexual ethics are not culturally conditioned; they are bound up in the unchangeable nature of God himself. Culture may change, but God’s nature never changes. If we reject this, we are rejecting God himself: “He who rejects this is not rejecting man but the God who gives His Holy Spirit to you” (v.8)
“This is the will of God, your sanctification.” This shows that God has a will (thelēma) for all believers—that they would grow spiritually. If we aren’t growing spiritually, we can’t blame God. He is actively working to grow us, but we need to actively cooperate and seek him, believe him, and receive from him.
“Sexual immorality” (porneias) has a “broad definition,” and it includes “all types of sexual sins between male and female.”[72] It refers to “any kind of sexual sin,”[73] and it “may denote any form of illicit sexual relationship.”[74] Likewise, Martin writes that the word was “used frequently in Judeo-Christian literature where it could refer to premarital or extramarital intercourse, prostitution, incest, and any other type of sexual impropriety.”[75] It isn’t clear if the Thessalonians were actually engaging in sexual immorality. Paul may have been bringing this up simply because it is a temptation for all Christians. It is a teaching we all need to hear (and rehear!), regardless of how well we’re currently doing.
This message was truly countercultural. Bruce states that this ethic was truly a “strange notion in the pagan society to which the gospel was first brought.”[76] In Greco-Roman cultural, a man would have a mistress for “intellectual companionship” (i.e. hetaira); he would have slave-concubine for sexual gratification (i.e. pallake); he would have access to prostitutes at the religious cult of Cabiri of Samothrace (porne); and he would also have a wife to “manage his household and be the mother of his legitimate children and heirs.” Demosthenes writes, “We keep mistresses for pleasure, concubines for our day-to-day bodily needs, but we have wives to produce legitimate children and serve as trustworthy guardians of our homes” (Against Neaera). Consequently, Bruce continues, “There was no body of public opinion to discourage porneia.”[77] The worst a man would face is being chastised and satirized for overindulging in sex.
It’s amazing how vulnerable we are to this temptation. Consider how many people ruin their lives, careers, families, and relationships for just a short sexual experience. What a tragedy!
(4:4) “That each of you know how to possess his own vessel in sanctification and honor.”
(1 Thess. 4:4) Does “vessel” refer to our wife or our own body? The “vessel” here refers to our body (not our wives as some interpreters argue). Paul is calling for Christians to be in control of their sexual desires, rather than being slaves to them.
(4:5) “Not in lustful passion, like the Gentiles who do not know God.”
“Lustful passion” (epithymia pathei) comes from the root words “over” (epi) and “desire” (thumia). Thus, this sort of “passion” (pathei) is an “over desire.” We could translate this as a “great desire” or “inordinate” desire (BDAG, p.372).
Why does Paul associate sexual immorality with Gentiles? This speaks to our identity—not our ethnicity. Specifically, he identifies Gentiles “who do not know God.” If we don’t have an identity in Christ, it would make sense to get into sexual immorality. There’s nothing ultimate for which to live. So, why not pursue hedonistic pleasure? This makes sense… from someone who “does not know God.” But that’s not true of us because we do know God.
(4:6) “And that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you.”
“And that no man transgress and defraud his brother in the matter.” To “defraud” (pleonektein) is the root word for “greed.” It means “to take advantage of, exploit, outwit, cheat” (BDAG, p.824; 2 Cor. 2:11; 7:2; 12:18). When we use a woman for sex, we’re using a woman who will eventually get married to another man. We’re taking something from her and her future husband that doesn’t belong to us. Of course, the same works in reverse as well: When a woman fornicates with a man, she takes something from him that doesn’t belong to her either. Hence, Thomas writes, “To have relations with a woman outside marriage is not just a trespass against God’s law. It also defrauds some fellow Christian who eventually will take this woman as his own wife, or perhaps has already done so—an especially heinous sin because the one robbed is a spiritual relative of the robber.”[78]
Pastor Ben Stuart tells the story of walking through the mall with his son and seeing a Victoria’s Secret poster that was 80 feet in length. He points out that someone should be seeing that woman in her lingerie, but it isn’t him or his little son or the thousands of other men in the mall. That should be reserved for her husband alone.
“The Lord is the avenger in all these things.” God is the “avenger” of these things. This refers to both God’s active wrath and his passive wrath. He will judge (ekdikesis) everyone in the end (2 Thess. 1:8), but in the meantime, he judges us by allowing us to suffer the consequences of rejecting his moral will (Col. 3:25). God “gives us over” to what we want (Rom. 1:24-28). This doesn’t raise our freedom, but ultimately lowers it. As Martin writes, “Salvation does not grant believers the right to sin without suffering the consequences.”[79]
(4:7) “For God has not called us for the purpose of impurity, but in sanctification.”
God’s will for your life is not to lead you into moral bankruptcy and pain. God has a much better things in store for you.
(4:8) “So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.”
As noted above, it is common in postmodern society to speak of ethics as ever-changing in the fast-paced cultural current. This may be true sociologically, but not theologically. God’s nature hasn’t changed. And he himself is the standard for objective morality. To reject this teaching is not to reject a fellow human being, but to reject God himself.
Questions for Reflection
Consider reading our paper “The Bible’s Sexual Position.” What observations do you have?
Read verse 3 and verse 8. How might our thinking on sexuality change if we believed that ethics were grounded in culture, rather than in God’s nature?
Read verse 6. Why does Paul use such strong language for sexual sin in this passage (“defraud your brother”)? Why do you think he compares sexual sin to greed?
1 Thessalonians 4:9-12 (Healthy Christian love)
One of the best ways to flee from sexual sin is to develop intimate friendships in the Christian community. Paul told Timothy, “Flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22). It is to this subject that Paul now turns.
(4:9) “Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another.”
“Love of the brethren” (philadelphia) is a common term used throughout the NT (Rom. 12:10; Heb. 13:1; 1 Pet. 1:22; 2 Pet. 1:7).
“You have no need for anyone to write to you.” This passage doesn’t negate the need for human teachers. Rather, Morris writes, “It is God who teaches believers to love.”[80] This could be what Paul means by not needing anyone to write to them. Paul could also be referring to the inner prompting of the Holy Spirit that teaches us to love others (Rom. 5:5).
“Taught by God.” This is an ongoing process. Martin writes, “The nature of Christian love is such that it is always practiced, never mastered.”[81]
(4:10) “Indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more.”
Even though they had a history of love, Paul urges them to never be satisfied with their love for others. Thomas writes, “‘More love’ is always a potentiality for Christians because the ultimate, the example of Christ himself (John 13:34; 15:12), is infinite and can only be approached, not fully reached.”[82] Earlier, Paul referenced their love for the surrounding believers (1 Thess. 1:8). Then, he told them to “excel still more” (v.1). Here, he seems to be pouring gasoline on the fire. Therefore, this seems to be an example of encouragement mixed with challenging others and giving them vision.
(4:11-12) “And to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, 12 so that you will behave properly toward outsiders and not be in any need.”
“Ambition… lead a quiet life.” We typically associate ambition with leading a busy and materially successful life. Yet, Paul turns the priorities upside down. Our ambition is for simple living.
“Attend to your own business and work with your hands.” This could be a nascent issue that later became a serious issue of laziness in Paul’s second letter (2 Thess. 3:6-13).
“Not be in any need.” One way to love others is to provide for yourself. That way, you have money to meet your own needs and extra money to give over to the cause of Christ. Elsewhere, Paul writes, “Use your hands for good hard work, and then give generously to others in need” (Eph. 4:28 NLT; cf. 1 Tim. 5:3-8).
When we don’t work, this breaks down trust because it leads to mooching from others. Thomas writes, “Nothing disrupts the peace of a Christian community more than the unwillingness of members to shoulder their part of the responsibility for it.”[83] After all, the believers in Thessalonica were not wealthy. Elsewhere, Paul refers to these believers living in “poverty” (2 Cor. 8:1-2), and yet they were incredibly generous (2 Cor. 8:3-5). Perhaps Paul saw a danger of “freeloaders” living off of the generosity of these believers. This problem in Thessalonica only got worse with time, as we see in Paul’s second letter (2 Thess. 3:6-15).
“Work with your hands.” Pal set this example for this church (1 Thess. 2:9; 2 Thess 3:7-9). Thomas comments, “In a Greek culture that degraded manual labor, Christianity joined with Judaism in viewing it as an honorable pursuit. Most of the Thessalonian believers earned their living with their hands.”[84]
“Behave properly toward outsiders.” When we don’t have our lives in order, we can ruin our witness to the watching world. If even non-believers can work a job and pay the bills, why can’t able-bodied Christians?
1 Thessalonians 4:13-18 (Death, Grief, and the Second Coming)
Christ will return to rescue all believers, and he’ll bring our loved ones with him (1 Thess. 3:13). Martin comments, “The return of the Lord, by itself, is not the salve Paul applied. Rather, the reunion of the dead with the living and their shared glory in the presence of the Lord is crucial (v. 17).”[85] For a full exegesis of this passage and a defense of the pre-tribulational rapture, see chapter 13 in Endless Hope or Hopeless End (2016).
(4:13) “But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope.”
Is it wrong to grieve? Certainly not. But there is a way to grieve with hope and a way to grieve with despair. It’s biblical to grieve the loss of loved ones (Acts 8:2) or sorrowful circumstances (Phil. 2:27), and even Jesus wept in grief (Jn. 11:33-35). Paul’s purpose in writing this passage is to show a distinction between grieving with and without hope. Since we know that our loved one is in a place “better by far” (Phil. 1:23 NIV), we grieve with the hope that our loved one is in the presence of God. In the meantime, it still hurts because we are separated from them in the present—even though we look forward to being with them in the future.
(1 Thess. 4:13) Did Paul believe in “soul sleep”? No. There are a number of reasons to believe that we will be conscious after death. Enoch was taken to be with God (Gen. 5:24) and so was Elijah (2 Kings 2:1). When Moses and Elijah appeared to Jesus, they were obviously conscious—hundreds of years after their death (Mt. 17:3). Stephen prayed that God would receive his spirit (Acts 7:59). Jesus promised that the thief would immediately be with God at death (Lk. 23:43). Paul desired to be with Christ at death, which implies that this is a conscious state (Phil. 1:21-23). Paul writes, “While we are at home in the body we are absent from the Lord… [I] prefer rather to be absent from the body and to be at home with the Lord” (2 Cor. 5:6, 8). Moreover, believers in the present heaven are conscious and aware of the tragedies on Earth (Rev. 6:10).
In the NT, the term “sleep” refers to normal sleep, but it is also a term for literal death. In John 11, Jesus said that Lazarus had “fallen asleep” (11:11). His disciples thought that this referred to literal sleep (11:12). However, John writes, “Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep” (11:13). For this reason, we should understand that sleep generally refers to death in the NT; otherwise, we would be making the same mistake as Jesus’ disciples.
Today, we continue to use this root word to refer to a cemetery. Morris writes, “Our word ‘cemetery’ (Gk. koimētērion) is derived from the word used here (koimaō), and means ‘a place of sleep.’”[86]
“The rest who have no hope.” The Greek poet Theocritus (300-260 BC) wrote, “Hopes are for the living; the dead are without hope” (Idyll 4.42).[87] An ancient author wrote a letter of condolence to a friend who recently lost a child (2nd c. BC). They wrote, “I sorrowed and wept over your dear departed one as I wept over Didymas, … but really, there is nothing one can do in the face of such things. So, please comfort each other” (Papyrus Oxyrhynchus 115).[88]
(4:14) “For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.”
Believers who have died will come with Jesus at his return. Jesus will return “with all His saints” (cf. 1 Thess. 3:13).
(4:15) “For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep.”
“By the word of the Lord.” Some take “the word of the Lord” to refer to teaching from the historical Jesus—perhaps derived from the Olivet Discourse (Mt. 24; Mk. 13; Lk. 21). This would fit nicely with a post-tribulation rapture. However, these teachings conflict in numerous ways, and this text doesn’t “contain a quotation from the earthly Jesus that occurs in any other extant source.”[89] Jesus taught about the resurrection (Lk. 14:14; Jn. 5:28-29) and the gathering of believers by angels (Mk. 13:27; Mt. 24:31). However, we agree with Bruce who writes, “The substance of the communication made by the writers in our present passage is that, at the Parousia, the believing dead will be raised up before the translation of living believers, and on this point no verbum Christi has survived.”[90] Consequently, these difficulties lead us to affirm that this was some sort of direct revelation given from the Lord to Paul (1 Cor. 14:37). We favor this latter view.
“We who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep.” According to Paul, Jesus will raise all of the dead believers before he raises the living believers. Like Lazarus, the graves will be empty.
(1 Thess. 4:15) Did Paul believe Christ would return in his lifetime? Because of the doctrine of imminence, Paul surely thought that Jesus could return in his lifetime, but this doesn’t mean that he would return. This could refer to an editorial or royal “we.” For example, in the past tense, a history teacher might say, “We took the beach of Normandy in World War II.” When they say this, they are in no way implying that they fought in this war; instead, they are claiming that the Americans took this beach. Similarly, in the future tense, an environmentalist might say, “When we destroy the ozone layer, we will perish.” By this, the environmentalist is not claiming for certain that he will be alive at this time, but humanity will be alive. If Paul believed that he would certainly be alive at Jesus’ Second Coming, then he wouldn’t have said we; he would have said, “I will be alive and remain until the coming of the Lord.”
(4:16) “For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first.”
(1 Thess. 4:16-17) Does this describe a pre-tribulation rapture or a post-tribulation rapture of the church? We hold that this passage supports the pre-tribulation rescue of the church.
“With the voice of the archangel.” This doesn’t necessitate that Jesus will have the voice of an angel—anymore than Jesus will sound like a “trumpet.” This could be the voice of an archangel that accompanies Jesus—along with many other angels (Mk. 8:38; 13:26-27). This archangel could either be “the herald proclaiming remarkable news—the arrival of the Lord,” or he could call “the angelic army to advance with the Lord.”[91]
“The dead in Christ will rise first.” Bruce writes, “Far from suffering any disadvantage at the Parousia, the faithful departed would actually have precedence over those still alive.”[92]
HOW will Christ rescue the Church? Paul uses the word “caught up” (harpazō) to describe the rescue of the Church. John uses this word to refer to Jesus being “caught up to God and to His throne” (Rev. 12:5). Of course, this occurred when Jesus physically rose into heaven (Acts 1:9). Paul uses the word elsewhere to refer to himself being “caught up” into heaven (2 Cor. 12:2, 4). Likewise, Luke uses the term to explain how “the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him” (Acts 8:39).
Will this be a SILENT event? Many people believe that the rescue of the Church will be a silent or secret coming of Christ. Not true. Indeed, this is probably a hangover from the Left Behind book series, where believers silently disappear. The rescue of the Church will not be silent (like a dog whistle that only Christians can hear). Instead, Paul writes that Jesus will return “with a shout” (1 Thess. 4:16) and then “the trumpet will sound” (1 Cor. 15:52).
“The Lord Himself will descend from heaven with a shout.” This unique word for “shout” (keleusma) could have many purposes. Martin offers several: “The command could be issued from Jesus to the dead to arise (cf. John 5:28-29), from Jesus to his entourage to proceed (cf. 2 Thess 1:7), or from the archangel as either a cry of announcement (like the trumpet, cf. Rev 1:10) or an order to the heavenly host.”[93]
WHERE will Christ take the Church? Jesus will take us “in the clouds” and “in the air.” That is, we will be physically taken away from the surface of the Earth to meet with Christ in the sky. Moreover, we will be with other resurrected believers. Morris writes, “We should not overlook the fact that believers will be caught up with them. There will be a reunion with Christ, but there will also be a reunion with the friends who have gone before.”[94]
WHEN will Christ take the Church? So far, what we’ve written is uncontroversial. The language of 1 Thessalonians 4 describes a physical rescue of believers from the Earth.
The controversy comes with the timing of this event. In other words, everyone believes that Jesus will rescue the church, but we debate over when Jesus will rescue the church. If we read Paul’s letter to the Thessalonians chronologically, then the rescue of the Church will occur before the “day of the Lord” (1 Thess. 5:2). Paul doesn’t picture believers as living through this great and terrible period of history.
Paul shifts his use of pronouns in 1 Thessalonians 5. He moves from describing believers in chapter 4 to describing non-believers in chapter 5. Hitchcock writes, “There’s a conspicuous shift from you and we (the believers) to they and them (the unbelievers). The shift is significant. The pronouns indicate that when the Day of the Lord arrives, there will be two distinct groups of people. One group will be raptured and escape the wrath, and the other will remain on earth and face its full force.”[95]
Again, Jesus will raise the dead before he raises the living to immortal, resurrection bodies. Since Jesus will come in the “twinkling of an eye” (1 Cor. 15:52), Thomas writes, “The interval separating the two groups will be infinitesimally small by human reckoning.”[96]
(4:17) “Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.”
“Caught up” (harpazō) refers to being drastically snatched away (see comments above).
“In the clouds to meet the Lord in the air.” This likely refers to a theophany which is an appearance of God. In the OT, God often appears in a “cloud” (Ex. 19:16; 24:15-18; Ezek. 1:4, 28; Isa. 19:1; Ps 97:2).
“Meet the Lord in the air.” Some interpreters[97] hold that this “meeting” (apantēsin) of the Lord is a technical term in Hellenistic Greek. In their view, citizens would “meet” a conquering king outside of the city, and then they would ceremonially escort him into the city. For instance, Josephus uses the word in this way: “When the people of Antioch were informed that Titus was approaching, they were so glad at it, that they could not keep within their walls, but hasted away to give him the meeting” (Wars of the Jews, 7.100). Tanchuma (an ancient Jewish rabbi) used it in that sense too: “The great of the city moved out to meet the king” (Tanchuma, 178a). Cicero (AD 49) states that Julius Caesar was “met” (apanteseis) by the townspeople (Cicero, Letters to Atticus 8.16.2), as was Octavian (16.11.6). From this, some interpreters infer a post-tribulation rapture, because the believers will likewise come with Jesus back to Earth (cf. Mt. 25:6; 28:15). This suggests “the possibility that the Lord is pictured here as escorted on the remainder of his journey to earth by his people.”[98]
However, Bruce is correct in stating that “there is nothing in the word apantesis or in this context which demands this interpretation; it cannot be determined from what is said here whether the Lord (with his people) continues his journey to earth or returns to heaven.”[99] While the NT does use this term to describe a meeting of an important person outside of the city (Jn. 12:13; Acts 28:15), it also uses this term in a variety of ways:
- The virgins “meeting” the bridegroom (Mt. 25:6).
- The man who “met” the disciples carrying a pitcher of water (Mk. 14:13).
- The 10 lepers “meeting” Jesus (Lk. 17:12).
Likewise, the Septuagint doesn’t always use this term in such a restrictive sense.[100]
- “Meeting” men in battle (1 Sam. 4:1).
- Samuel “meeting” Saul (1 Sam. 13:10).
- David “meeting” the Philistines in battle.
- Men “meeting” David and “meeting” his army (1 Sam. 30:21).
Furthermore, the context of this passage does not fit this overly restricted sense. Instead, it speaks of Jesus yanking believers from the Earth (“caught up”), rather than them voluntarily going out to meet him.
Finally, even if we held to such a restricted and technical meaning of this term, a pre-tribulational view would still hold. After all, we could meet Jesus in the air, and stay with him for a while before descending back to Earth.
“We shall always be with the Lord.” Once Jesus comes back, we will not be separated from him ever again.
(4:18) “Therefore comfort one another with these words.”
The purpose of Paul’s teaching is not abstract or esoteric. He taught on the return of Christ to “comfort” believers in their suffering.
Questions for Reflection
Read verses 1-8. What is Paul’s argument against sexual immorality in this section?
Read 13. Paul states that Christians have the ability to grieve differently than non-Christians. What resources do Christians have when they encounter grief that non-Christians do not?
Read verses 13-18. Some interpreters hold that this supports a pre-tribulation rapture, while others hold that this supports a post-tribulation rapture. Explain and defend your view.
1 Thessalonians 5
This chapter continues the theme started in 1 Thessalonians 4:13. This is essential to interpreting this chapter. Paul is continuing to show the chronology of events that will accompany the Second Coming. Regarding 4:13-5:11, Morris writes, “It is probable that everything from 4:13 onwards is included.”[101]
1 Thessalonians 5:1-11 (The Day of the Lord)
(5:1) “Now as to the times and the epochs, brethren, you have no need of anything to be written to you.”
“Times and epochs.” This was likely a “stock phrase”[102] that was used to describe the events of the end of history (Acts 1:7).
“You have no need of anything to be written to you.” Paul had already taught them these things (cf. 1 Thess. 4:9-10). After all, in his second letter, he writes, “Do you not remember that while I was still with you, I was telling you these things?” (2 Thess. 2:5) Thus, these people knew about the general succession of events that would accompany the end of history because Paul had already explained it to them (see Bruce,[103] Thomas,[104] and Morris[105]).
(5:2) “For you yourselves know full well that the day of the Lord will come just like a thief in the night.”
Why does Paul compare Jesus’ return to a thief breaking into your house? We shouldn’t overinterpret analogies because not everything in an analogy is analogous. Here, the analogue is not that Jesus will be evil like a thief, but that he will be unexpected like a thief. That is, he will come at a time when we won’t see it coming. The return of Jesus is “inevitable, but unpredictable.”[106]
What is the “Day of the Lord”? The NT uses the expression “the day of the lord” four times (Acts 2:20; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10). The OT uses it nineteen times (Isa. 2:12; 13:6, 9; Ezek. 13:5; 30: 3; Joel 1:15; 2: 1, 11, 31; 3:14; Amos 5:18; 5:20; Obad. 1:15; Zeph. 1:7, 14; Zech. 14:1; Mal. 4:5). Hitchcock notes, “The Old Testament refers to the Day of the Lord nineteen specific times, but dozens of other places refer to ‘the day’ or ‘that day.’ …Putting these passages together, the day of the Lord is any time God intervenes directly and dramatically in history either to judge or to bless. God has intervened in this way in the past, and he will do so again in the future. There have been specific, past ‘days of the Lord’ when God intervened dramatically to judge. For instance, the destruction of Egypt was called the ‘day of the LORD’ (Ezekiel 30: 1-4). The locust plague in Joel was a day of the Lord when God intervened directly to judge Israel (Joel 1:15). Yet, it is important to remember that all these past, historical days of the Lord prefigure the final, future Day of the Lord.”[107] Martin simply states that the “day of the Lord” in the OT is “a day of judgment.”[108]
(5:3) “While they are saying, ‘Peace and safety!’ then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape.”
“Peace and safety.” The NET note states that the Greek construction implies, “There is peace and safety.” Jesus taught that This would fit with the peaceful 3.5 years when the Antichrist leads the world. The non-believers will get peace for a short time. But their hopes of world peace will be suddenly crushed.
“Labor pains.” Jesus referred to a cascading series of events that would lead up to the end of history, and he called these “birth pangs” (Mt. 24:8). Thus, he used the same imagery—yet he used his metaphor differently than Paul. In Paul’s usage, the pains come out of nowhere—like a “thief in the night.” The suddenness and inevitability are the point of Paul’s simile—not the frequency being described by Jesus.[109] Martin comments that the simile implies certainty of the conclusion in question: “When genuine labor begins, there is no avoiding its conclusion. The judgment of that day once begun will carry through to its finale, and there is no circumventing it.”[110]
“They will not escape.” This refers to judgment of non-Christians during the time of the Tribulation. Paul’s use of the double negative (ou mē) implies a very strong emphasis. It’s as if Paul is saying: “They will not—let me repeat—they will not escape.”
Paul shifts pronouns from “you” (believers) to “they” or “them” or “others” (v.3, 6). This supports the conclusion that believers will be rescued before the day of the Lord. This would fit with the chronology of Paul’s teaching on the rescue of the Church at the end of chapter 4—namely, a pre-tribulation rapture.
(5:4-5) “But you, brethren, are not in darkness, that the day would overtake you like a thief; 5 for you are all sons of light and sons of day. We are not of night nor of darkness.”
Being “in darkness” likely refers to being a non-Christian. Since believers are “in Christ” in their identity, they are not “in darkness.” This passage makes a lot of sense from a pre-tribulational rescue of the Church. The reason that believers will not be overtaken is because they will not be on Earth for the Tribulation.
“Sons of light… sons of day.” This is a Hebraism[111] that describes a person’s character by calling them a son of that quality (Mk. 3:17; Lk. 10:6; 16:8; Jn. 17:12; Acts 4:36; 13:10; cf. 1 Pet. 3:6).
(5:6) “So then let us not sleep as others do, but let us be alert and sober.”
People in the world are dull to spiritual reality. To one extent or another, they move on day after day as though history has no purpose. That is understandable for a non-believer, but certainly not for the Christian! Knowing how the story ends should have tangible and practical consequences in our lives.
(5:7) “For those who sleep do their sleeping at night, and those who get drunk get drunk at night.”
Why does Paul appeal to “sleep” and being “drunk” Both of these qualities have ignorance or dopiness in common. Paul is appealing to everyday experience to make his point about being sober and alert (Mt. 24:48-51; Lk. 12:45, 46).
(5:8) “But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation.”
Why does Paul use the metaphor of armor? Armor implies protection, reassurance, and safety. It implies that warfare is going on. It also implies that we have the time to suit up our armor and be prepared because we know the battle is coming soon (cf. Eph. 6:14-17).
(5:9) “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ.”
What is the wrath? Martin[112] holds that the “wrath” refers to God’s judgment in Hell. But what does the context describe? This wrath appears at the Second Coming on Earth—not at death in Hell. Paul is describing the judgment of the Tribulation (i.e. “the Day of the Lord”). Moreover, Paul’s use of the word “wrath” fits precisely with God’s wrath during the Tribulation (Rev. 3:10; 6:16; 15:1).
What is the salvation? The term “salvation” (sōtēria) has a broad semantic range. The term “save” (sōzō) is used in the NT in a number of ways.
- “Saved” from spiritual death (Mt. 1:21; 19:25; Lk. 8:12; 13:23; 19:10; Jn. 3:17; Acts 2:21, 2:47; Acts 4:12; Acts 16:30-31; Rom. 5:9; 10:9; Eph. 2:8).
- “Saved” from physical death (Mt. 8:25; 14:30; 24:22; 27:40; Mk. 3:4; Lk. 6:9; Acts 27:20, 31; Jude 5).
- “Saved” from illness (Mt. 9:21; Mk. 5:23; 6:56; 10:52; Lk. 7:50; Acts 4:9; Jas. 5:15).
- “Saved” from demon possession (Lk. 8:36).
- “Saved” through the work of evangelism (1 Cor. 7:16; 9:22).
- “Saved” referring to sanctification (1 Tim. 4:16).
In this instance, is Paul referring to being saved from Hell? No. The context shows that we will be saved from the Tribulation. Furthermore, in the greater context, we will be saved by being removed (1 Thess. 4:17).
Are we (pre)destined for heaven and hell? No. The verb “destined” (etheto) is “somewhat vague” and it is “not nearly as precise… as ‘predestined.’”[113] Furthermore, this passage states that believers as a whole are not “destined” for the Tribulation. Instead, we will be collectively rescued before this event occurs. Picture a Jumbo Jet that is ‘destined’ for Paris. If you’re on the plane, you’re going to go to Paris. But your decision to get on or off the plane has nothing to do with the destination of the plane. Similarly, those who are “in Christ” are destined to be rescued. But this passage says nothing about how we get to be “in Christ.”
(5:10) “Who died for us, so that whether we are awake or asleep, we will live together with Him.”
Believers in Christ will continue to suffer and die (1 Thess. 4:13-14). However, we are no longer under the wrath of God. Why not? “Jesus died for us.”
The language of being “awake or asleep” fits with Paul’s earlier teaching regarding the rescue of the Church.
- “God will bring with Him those who have fallen asleep in Jesus” (1 Thess. 4:14).
- “[We] will not precede those who have fallen asleep” (1 Thess. 4:15).
- “We who are alive and remain will be caught up together with them in the clouds” (1 Thess. 4:17).
These earlier references demonstrate that Paul hasn’t changed subjects. Rather, these statements provide context for Paul’s statement of being with Jesus whether we are “awake or asleep.”
(5:11) “Therefore encourage [parakaleite] one another and build up one another, just as you also are doing.”
Paul’s language parallels 1 Thessalonians 4:18.[114] This demonstrates that Paul is continuing to write about the same subject: the Second Coming. As we already demonstrated, Paul’s language in 5:10 (“whether we are awake or asleep, we will live together with Him”) corresponds with his language in 4:17 (“we who are alive and remain”). Moreover, Paul’s language in 5:11 (“encourage [parakaleite] one another”) parallels his language in 4:18 (“comfort [parakaleite] one another with these words”). If these parallels are sound, they would point to a rescue of the Church before the Tribulation occurs.
1 Thessalonians 5:12-14 (Leadership)
(5:12-13) “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction. 13 And that you esteem them very highly in love because of their work. Live in peace with one another.”
“Appreciate those who diligently labor among you… esteem them very highly in love because of their work.” What does it mean to “appreciate” and “esteem” Christian leaders? First, Paul states that this is a “request.” This means that we need to freely decide to do this. Second, we do this for hard working leaders that “diligently labor” (kopiaō) to serve the people and “because of their work.” That is, we appreciate those who have earned our appreciation because of their service. Just as Paul proved his integrity through his hard work (1 Thess. 2:9), Paul contends that Christian leaders should also be respected for their hard work. The reason we esteem leaders in love is not because of their office or their title, but because of their “work.” (cf. 1 Cor. 16:15-16; 1 Tim. 5:17) If we shouldn’t respect leaders for their hard work, then what should be the criterion? Third, the fact that Paul states that this is “among you” implies a relationship with these leaders. We agree with Bruce who writes, “Such leaders did not do the appropriate work because they had been appointed as leaders; they were recognized as leaders because they were seen to be doing the work.”[115]
“[They] have charge over you in the Lord.” We can learn a number of lessons about leadership from this section.
First, leaders have authority. The term “have charge over you” (prohistēmi) comes from the root words “above” (pro) and “to stand” (histēmi). This is strong language. It means “to exercise a position of leadership, rule, direct, be at the head” (BDAG, p.870). This term was used extrabiblically in a military sense: For instance, in 1 Maccabees we read, “Take charge (prohistemenous) of this people, but do not engage in battle with the Gentiles until we return” (1 Macc. 5:19). This implies that leaders do have authority to lead the ministry of the church. However, this authority is restricted to spiritual matters (“in the Lord”). Morris comments, “The words in the Lord go with this verb and this makes it clear that it is spiritual authority that is in mind.”[116]
Second, leaders should lead on a team—not by themselves. The pronouns are plural—not singular (“those… them… their”). This implies that multiple leaders were working together.
Third, leaders typically lead through teaching, persuasion, and exhortation. Christian leaders aren’t at their best when they are making displays of authority. They lead the best when they “give you instruction” (NASB), “admonish” (ESV, NIV, NET, CSB), or “give you spiritual guidance” (NLT).
“Live in peace with one another.” This imperative might be here because leaders and people fight. It’s hard to follow the direction of others, and it’s also hard to lead others. Both leading and following are difficult, and this can lead to in-fighting. We need to have a goal to live together with a goal toward peace.
1 Thessalonians 5:14-18 (The engine of the Christian life)
Paul concludes by giving a number of rapid fire imperatives for this church. These imperatives show us what Paul held to be important. He begins with the engine that drives the Christian life: loving others (vv.14-15), gratitude (v.16), prayer (v.17), and thanksgiving (v.18). Thomas concludes this section by writing, “The true victories in life are won by Christians who are joyful, prayerful, and thankful.”[117]
(5:14) “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone.”
Early church fathers like Chrysostom understood these commands to be for leaders—not lay people.[118] Not true. These imperatives are addressed to all of the “brethren.” Biblical love should be carried out by all Christians—not just leaders (“one another,” v.15). We agree with Martin who writes, “It is highly unlikely that v. 14 was addressed to leaders of the congregation (cf. v. 12) as the only ones responsible to warn, encourage, and help others. Throughout the letter ‘brethren’ refers to the entire church, and there is no indication that Paul used it more narrowly (i.e., meaning ‘leaders’) in this instance.”[119]
“Admonish the unruly.” Martin writes, “The verb connotes confrontation. It implies that the ‘idle’ had chosen their lifestyle, and so the church needed to confront them with the fact that their behavior was unacceptable. Second Thessalonians 3:6-13 reveals that persisting in such behavior eventually led to the exercise of church discipline.”[120]
“Encourage the fainthearted.” This “may indicate a person who is ‘timid’ as a personality trait or one who is ‘discouraged’ at a particular turn of events.”[121] Some people in the Thessalonian church were experiencing grief (1 Thess. 4:13-18), persecution (1 Thess. 1:6; 2:14-16), and temptation (1 Thess. 3:5). They needed encouragement through these times.
“Help the weak.” This could refer to being physically weak (Acts 4:9) or being spiritually weak (1 Cor 8:9). The word “help” (antechē) implies “holding on to someone or something.”[122]
“Be patient with everyone.” The term “patient” (makrothumeō) comes from the words “long” (makro) and “passion” (thumos). It means “to bear up under provocation without complaint” (BDAG, p.612).
Conclusion. We do not have a monolithic or one-size-fits-all approach with fellow believers. We have a wide variety of tools at our disposal (e.g. admonition, encouragement, help, and patience). If we desire to do Christian work, we need to learn how and when to use all of these.
(5:15) “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people.”
“See that no one repays another with evil for evil.” Why shouldn’t we repay evil for evil? Is God against justice? Are we not allowed to seek justice? This is referring to interpersonal relationships—not civil justice (Rom. 13:1-7). Seeking justice for crime is not repaying “with evil,” and it is a good service “for all people” in society.
God teaches us to actively seek the good of all people (cf. Rom. 12:17; 1 Pet. 3:9). Thus, when we correct others, it should never be retributive—but for the good of the other person (“always seek after that which is good for one another”). The word “seek” (diōkō) is a very active verb that is sometimes used negatively as “persecute.” Instead of persecuting others in return, we “seek” their good. Morris writes, “Faced with opposition from both Jews and Gentiles, retaliation must have been a strong temptation to the Thessalonians. But Christian teaching is not meant to be applied only when circumstances are easy. Christianity is a robust faith, empowered with a divine dynamic, and is to be lived out even under the most trying circumstances.”[123] This explains the recurring and continuous verb tenses for verses 16-18, implying that these should “consistently characterize the Christian life.”[124]
(5:16) “Rejoice always.”
How is it possible to rejoice at all times? See comments on verse 17. This could be hyperbole. It could also refer to the attitude of a joy-filled person. Paul had learned this despite his intense suffering (2 Cor. 6:10; 12:10).
The key to happiness is to learn to rejoice. The word “rejoice” is a verb—not a noun. This means that we can choose to do this action. As a result, we most often experience happiness and joy. By contrast, those with a bitter and sour disposition never seem satisfied in life—no matter how fortunate they are (see “The Lost Virtue of Gratitude”). We can rejoice for others (Rom. 12:15), for quality Christian community and friendships (1 Cor. 16:17; Phil. 2:28), for the spread of the gospel (Phil. 1:18), and for our future expectation of eternity (Rom. 12:12).
(5:17) “Pray without ceasing”
The term “without ceasing” (adialeiptōs) doesn’t refer to “nonstop praying.” Instead, it “implies constantly recurring prayer, growing out of a settled attitude of dependence on God. Whether words are uttered or not, lifting the heart to God while one is occupied with miscellaneous duties is the vital thing.”[125] We see examples of this in Paul’s letters where he would spontaneously burst into prayer (1 Thess. 3:11-13).
This could also refer to an inward disposition of the heart. Morris writes, “It is not possible for us to spend all our time with the words of prayer on our lips, but it is possible for us to be all our days in the spirit of prayer, realizing our dependence on God for all we have and are, being conscious of his presence with us wherever we may be, and yielding ourselves continually to him to do his will. Such an inward state will of course find expression from time to time in verbal prayer.”[126]
(5:18) “In everything give thanks; for this is God’s will for you in Christ Jesus.”
We don’t give thanks for everything. We give thanks in every circumstance (Col. 2:7; 3:15, 17; 4:2; Eph. 5:4, 20). A hyper-Calvinist once told my professor that God causes everything, so we should give thanks for even evil and suffering! My professor said, “My wife just died of cancer two weeks ago… You’re not saying that I should give thanks for that, are you?” The man was silenced. While my professor could give thanks while in the midst of suffering, he didn’t give thanks for that suffering (e.g. natural evil). Martin comments, “Paul never instructed the church to thank God for evil events but to thank God that even in evil times and circumstances our hope remains, and God continues his work in our lives (Rom 8:28).”[127]
1 Thessalonians 5:19-22 (The charismatic gifts)
Paul gives a profound balance for the exercise of the charismatic gifts: We aren’t supposed to banish these (e.g. cessationism), or accept them uncritically (e.g. charismania). Instead, we should allow the exercise of the charismatic gifts, but we should filter these through the grid of biblical discernment (see “The Charismatic Gifts”).
(5:19) “Do not quench the Spirit.”
“Quench” (sbennumi) literally means to “extinguish, put out” (BDAG, p.917). How were they “quenching the Spirit”? The subsequent verse states that they were not allowing God to speak through the charismatic gifts. If someone was trying to impart enthusiasm for God by bringing a timely word or speaking of an answered prayer, we shouldn’t be cynical or negative to what the Holy Spirit could be doing through that person. In other words, we shouldn’t pour cold water on a fire. If the Holy Spirit is moving, we should encourage this—not extinguish his operation in the church.
(5:20) “Do not despise prophetic utterances.”
“Despise” (exoutheneō) refers to “contempt” (Rom. 14:3, 10; 1 Cor. 1:28).
“Prophetic utterances” (prophēteia). This comes from the root words “before” (pro) and “to declare” (phēmi). As we argued in our paper on the charismatic gifts above, this can be rendered as foretelling or forthtelling. God gave OT prophets insight into the future (i.e. foretelling, Acts 11:27-28; 21:10-11), but quite frequently, he used them to bring people back to his revealed word (i.e. forthtelling, Acts 15:32). Thus, those who exercise a prophetic gift show how the word of God is relevant to our contemporary situation. This could be through personal sharing of a passage’s application or through rallying people behind a biblically informed vision for the church. Paul greatly valued this gift. To the Corinthians, he wrote, “Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy” (cf. 1 Cor. 14:1).
(5:21) “But examine everything carefully; hold fast to that which is good.”
We should allow charismatic gifts. However, we should also use discernment in testing their use (1 Jn. 4:1; 1 Cor. 12:3, 10; 14:29). Martin writes, “Rather than accept everything (leading to confusion and error) or reject everything (leading to the loss of true prophecies along with the false), the church was to examine carefully everything, using the criteria Jesus and his apostles provided for recognizing false prophets.”[128] This leads to our position that is called “open-but-cautious.” We should remain open to the exercise of prophecy, but this doesn’t mean that we should gulp down anything that is said uncritically. We should apply a “general criterion of whether a positive contribution to the body’s edification and mutual love has been made.”[129]
(5:22) “Abstain from every form of evil.”
The word “form” (eidous) can be understood to refer to the “outward appearance of a thing.”[130] It could also refer to any form or “kind” of evil (cf. Rom. 12:9).[131]
(5:23) “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.”
Does this refer to perfected sanctification? Bruce states that this refers to “complete sanctification.”[132] However, we should qualify this in several ways. First, God is the one who sanctifies us, and we are the object of his sanctifying work: “He will bring it to pass” (v.24). Our role is to seek him, trust him, and receive from him through the means of growth. We don’t sanctify ourselves. Second, Paul doesn’t state that this will happen—only that it may happen. Paul uses the optative mood which implies a strong desire, but not certainty. Third, it’s also possible that this refers to our position in Christ. After all, this seems to occur “at the coming of our Lord Jesus Christ.”
“Spirit and soul and body be preserved complete.” Thomas[133] understands this passage to support the concept of a three-fold constitution of human nature: body, soul, and spirit. However, other interpreters find it “precarious to try to construct a tripartite doctrine of human nature on the juxtaposition of the three nouns.”[134] Paul is merely using this language as a way of describing the whole human person. Indeed, the greatest difficulty with trichotomy is that the words “soul” and “spirit” are used interchangeably throughout Scripture (see “Trichotomy or Dichotomy”).
(5:24) “Faithful is He who calls you, and He also will bring it to pass.”
How do we know that God will sanctify us entirely? He is faithful! He is going to accomplish this through us.
(5:25) “Brethren, pray for us.”
When asked why he had such influence for Christ, Charles Spurgeon once said, “My people pray for me.” Paul coveted people’s prayers (Rom. 15:30-32; 16:6; 1 Cor. 16:20; 2 Cor 1:11; 2 Cor. 13:12; Eph. 6:19-20; Phil. 1:19; Phile. 22). This isn’t selfish because (1) we need prayer and (2) Paul would also pray for these believers regularly (v.17). If the gifted, brilliant, educated, and stalwart Paul needed prayer and asked for it regularly, how much more should the rest of us?
(5:26) “Greet all the brethren with a holy kiss.”
We agree with Thomas[135] that we can follow this imperative by following the principle of the passage, which is to show tenderness and love. Moreover, Martin writes, “Greeting with a “kiss” was common in the ancient world, just as it is in many cultures today… It was not an erotic kiss and may well have been restricted to kissing others of one’s own sex.”[136] (see 1 Corinthians 16:20).
(5:27) “I adjure you by the Lord to have this letter read to all the brethren.”
Scripture is not merely for the clergy, but for all people. This is why “all the brethren” should have it read to them. Paul believed in the public reading of Scripture which helped avoid false teaching. He even uses strong language to make his appeal (“I adjure you…”). Paul may have known that people were promoting false teaching in his name, and he wanted his true letter to be read to thwart this (2 Thess. 2:2).
(5:28) “The grace of our Lord Jesus Christ be with you.”
Paul always liked to open and close his letters focusing on the grace of God.
Questions for Reflection
Read verse 6. How would you be able to recognize the difference between a believer who was “alert” versus one who was “asleep”?
Read verses 12-13. What would extremes look like with our view of leaders? What would it look like to blindly follow leaders versus respect and follow leaders? What would it look like to disagree with leaders, without being disrespectful or divisive?
Read verse 14. What would happen if we mixed up these imperatives for different people groups? For instance, what if we admonished the weak? Likewise, what if we encouraged the unruly?
|
Admonish |
Unruly |
| Encourage |
Fainthearted |
|
Help |
Weak |
Finally, why does Paul state that patience is needed for everyone?
Read verses 19-22. What does it look like quench the Spirit versus being discerning of how the Spirit might be working?
Commentary on 2 Thessalonians
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Paul probably wrote this letter only months after he wrote 1 Thessalonians.[137] False teaching spread into this church during that time (2 Thess. 2:1-2), and someone brought him a report that believers in the church were living an “undisciplined life” (2 Thess. 3:11). As a result, he must’ve felt the need to quickly write a second letter before the situation deteriorated further.
2 Thessalonians 1
(1:1-2) “Paul and Silvanus and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ. 2 Grace to you and peace from God the Father and the Lord Jesus Christ.”
Paul is still with Timothy and Silvanus (Silas) when he writes this second letter (cf. 1 Thess. 1:1). Just like in his first letter, Paul doesn’t add anything to his name (e.g. “apostle” or “servant”). Paul leaves his name “unadorned” in the Thessalonian letters, and this is unique to all of his writing.[138]
(1:3) “We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater.”
“We ought always to give thanks to God for you, brethren.” Just like his opening in 1 Thessalonians, Paul says it is right to sit and give thanks for this church. Love and faith filled the lives of these people, and they were persevering even though they were under heavy persecution.
“As is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater.” In his first letter, Paul had prayed for their faith and their love to grow (1 Thess. 3:10, 12). Here, he is giving thanks to see these prayers being answered.
(1:4) “Therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure.”
“We ourselves speak proudly of you among the churches of God.” Paul was like a proud father bragging to the other churches about the tenacity and faithfulness of this church. But Paul wasn’t alone. Other churches were telling Paul about the miraculous growth in this church (1 Thess. 1:9).
“Persecutions and afflictions which you endure.” Paul uses the present tense, which means that they are currently enduring suffering. This was a persecuted church, and they had received Christ among “much tribulation” (1 Thess. 1:6; 2:14; 3:3-5, 7).
(1:5) “This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering.”
“Plain indication” (endeigma) refers to “the proof of something” or “evidence” (BDAG, p.331). Why is their persecution evidence of God’s righteous judgment? Some understand the “evidence” to refer to the evidence of their faith, rather than evidence in favor of God’s judgment. However, we agree with Martin who writes, “It probably is best to understand that the evidence Paul mentioned was both the persecution of the church and their perseverance in the faith in spite of it. Thus God is just when he punishes the wicked and when he rewards the faithful.”[139] In effect, Paul is saying, “Look at how they’re persecuting you… This is why the judgment of God will be considered righteous in the future.”
“God’s righteous judgment.” This refers to God’s reward of believers (vv.5, 7, 10) and his judgment of unbelievers (vv. 6, 8-9).
“Worthy” (kataxiothenai) means “to consider someone worthy to receive some privilege, benefit, or recognition” (BDAG, p.523). The word doesn’t mean “to make worthy,” but “to declare worthy.”[140] Their perseverance in suffering is “proof of the genuineness of their faith.”[141] Martin agrees, “Their membership in the kingdom was based on the certainty of God’s justice, not the efficacy of their suffering.”[142] That is, it isn’t that suffering brings us into the kingdom, but rather, suffering will bring reward in the kingdom. Those who suffer for Christ in this life will be honored and given responsibility in the next.
(1:6) “For after all it is only just for God to repay with affliction those who afflict you.”
“Repay” (antapodidōmi) teaches the practice of retributive justice. Hell will not be a place of restoration or rehabilitation, but a place of retribution. This is why Paul calls God’s judgment “righteous” (v.5). It will be completely and totally fair. God will judge people based on how they harmed others—in this case, how the persecutors harmed the Thessalonians.
(1:7) “And to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire.”
God’s judgment is also “righteous” (v.5) because he will give “relief” to these “afflicted” Christians. The term “relief” (anesin) means “a relief of tension” and “it was used of the slackening of a taut bowstring.”[143] Persecuted Christians will finally be freed from the hell of persecution, and they will breathe an eternal sigh of relief.
“When the Lord Jesus will be revealed from heaven.” Paul connects our final judgment with the Second Coming. Surely people face judgment at death. But it seems that they will receive a final sentence of judgment when Christ returns, or perhaps when the New Heavens and Earth are created.
“With His mighty angels in flaming fire.” When Jesus returns, he will be glorified. Jesus said, “Just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be” (Mt. 24:27). He will also appear with glorified believers (1 Thess. 3:13) as well as an innumerable amount of “mighty angels in flaming fire.” The special effects and CGI of Hollywood movies simply pale in comparison to what this will look like when we see it.
(1:8) “Dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus.”
“Dealing out retribution.” In the OT, only God could judge: “Vengeance is Mine” (Deut. 32:35). Moreover, God would often appear as a “flaming fire” (Ex. 19:18; Deut. 33:2; Ps. 18:8; Ezek. 1:13, 27; Hab. 3:4; Mal. 4:1; Heb. 12:29). Here, however, we see that Jesus will deal out vengeance. This has implications for the deity of Christ. It also has implications for the nature of this judgment: The One who paid for our sins will also be the one who judges sin.
The term “retribution” (ekdikēsis) comes from the same root word for “right” (v.5) and “just” (v.6). The term “has no overtones of selfish vindictiveness or revenge, but proceeds from the justice of God to accomplish appropriate punishment for criminal offenses.”[144]
“Those who do not know God… those who do not obey the gospel.” Eternal life consists primarily of ‘knowing God’ (Jn. 17:3). Therefore, to “not to know him implies exclusion from that life.”[145] Judgment is not based on religious dedication or good works. The only way to avoid this judgment is to know God by coming to know Jesus through his message of love and forgiveness (i.e. “the gospel”).
Thomas sees two groups of people being described here: (1) “those who do not know God” are the Gentiles (Eph. 2:12) and (2) “those who do not obey the gospel” are Jews (Rom. 10:16).[146] Paul uses the article before each group, which gives grammatical reason for thinking these are two separate groups. Yet, we agree with Morris that this “seems to be reading too much into the passage.”[147] Bruce agrees that this grammatical argument would normally have force. However, he states that this is a case of “synonymous parallelism,”[148] where the second example is a repetition of the first (see “Understanding Hebrew Poetry”). Moreover, we agree with Martin who explains, “Rather than presenting two groups, these two parallel clauses probably reflect the Old Testament background of the passage and utilize parallelism to describe a single group: unbelievers of any ethnicity.”[149] After all, these expressions are sometimes used to describe all people (Jn. 8:54-55; Rom. 11:30; Jer. 9:6), and these are people who are persecuting the church (v.7). This implies that they reject God—even though they know the gospel. The point is that persecutors will be judged according to the light they had been given.
(1:9) “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power.”
“Penalty” (dikē) refers to justice.[150]
“Eternal destruction” (olethron aiōnion) is in contrast to everlasting life (zōē aiōnion), which commonly describes the fate of believers. The word “destruction” (olethron) occurs infrequently in the NT (cf. 1 Thess. 5:3).
(2 Thess. 1:9) Is hell really annihilation of the soul? Those who reject Jesus’ forgiveness will be separated from the glory of Christ—not annihilated.
(1:10) “When He comes to be glorified in His saints on that day, and to be marveled at among all who have believed—for our testimony to you was believed.”
“Glorified in His saints” (endoxazomai) shows that God’s plan of salvation was ultimately for “our glory” (1 Cor. 2:7). We currently are united with Christ. On this day, we will experience this unity at a far, far deeper level.
“Marveled” (thaumasthenai) means “to be extraordinarily impressed or disturbed by something” (BDAG, p.444). The context determines whether it will be good or bad. In this case, the context is shockingly good. We will marvel at Christ’s union with us. We will likely marvel at both Christ’s glory, as well as how he has glorified us (see v.12). We will surely be “lost in amazement”[151] in this moment in history.
“Among all who have believed—for our testimony to you was believed.” The reason why believers will experience glory and unbelievers will experience destruction is based on the fact that we “believed.”
(1:11) “To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power.”
“To this end.” This is how history ends—with the glorious return of Christ. In view of that, how should we live?
“God will count you worthy of your calling.” To be “worthy” relates to fulfilling our calling of goodness and love (v.5). We can only accomplish this through God’s “power,” not our own.
(1:12) “So that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.”
Because we are “in Christ,” we share in the glory of God (Jn. 17:1, 10, 21-23). Morris writes, “They are to be glorified not ‘with’ him, but ‘in’ him, and he is to be in them. This is the closest of unions.”[152] Thomas writes, “The thought is that of reciprocity resting on the union of the Lord with his people. They are to share the future moment of glorification together—as a unit.”[153] We ultimately glorify God through our love and good works. God is glorified “by the actions of his people when they are obedient and generous (2 Cor 9:13), sexually pure (1 Cor 6:20), and when they live in harmony with one another (Rom 15:6). In short, Christlike behavior is more important than words of praise in the glorifying of the Lord.”[154] This, of course, upsets the traditional applecart of those who focus on worship services as the pinnacle of Christian spirituality.
Questions for Reflection
Read verses 5-10. If all you had were these verses, how would you describe hell?
Based on these verses, why does God judge people?
How can we believe in God in light of the Bible’s teaching on hell? See our earlier article, “Is Hell Divine Overkill?”
2 Thessalonians 2
Paul just finished writing that judgment would fall upon unbelievers at the Second Coming of Christ (v.7). But what do we know about the Second Coming? Do we have any knowledge of these events? False teachers had confused the Thessalonians regarding this subject. So, Paul writes to set the record straight.
(2 Thess. 2:1-8) Does this passage describe the rapture?
(2:1) “Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him.”
This undoubtedly refers to the return of Christ. Paul uses the words “coming” (parousia) and “gathering together” (episynagōgē) which refer to Jesus’ rescue of the Church.
(2:2) “That you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come.”
Why were these believers “shaken” and “disturbed”? False teachers had been spreading rumors that Jesus had already come and gathered believers to himself (i.e. the rescue of the Church). These believers were “shaken” and “disturbed” because they thought they were living through the Tribulation, and Jesus hadn’t come to rescue them. After all, the Thessalonians had “received the word in much tribulation” (2 Thess. 1:6), and they were currently enduring “persecutions and afflictions” (2 Thess. 1:4).[155]
“Shaken” (saleuthēnai) can express the “motion produced by wind and wave.” It can describe “restless tossing, as of a ship not securely moored or even shaken loose from its moorings.”[156]
“Disturbed” (throeisthai) describes a “continuing state of agitation” and “ongoing anxiety.”[157]
“By a spirit.” This could refer to demonic spirits. In this case, the Thessalonians should’ve followed the imperative to “test the spirits” (1 Jn. 4:1-3). It could also mean that the false teaching came through a prophetic utterance. In this case, Paul had already warned these believers to “examine everything carefully,” especially the teachings of so-called prophets (1 Thess. 5:20-21; cf. 1 Cor. 14:29, 32).
“A message.” This seems to refer to regular false teaching that might’ve spread throughout this region.
“A letter as if from us.” The false teaching could’ve also spread through the form of a “letter” being falsely ascribed to Paul. In this case, Paul urges them to reread his first letter (2 Thess. 2:15) and remember his teaching (2 Thess. 2:5, 15). Paul also signs this letter with his own hand to avoid any more of these forgeries (2 Thess. 3:17-18; cf. Gal. 6:11; 1 Cor. 16:21).
(2:3) “Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction.”
“It will not come.” What does the “it” refer to? The Second Coming of Christ? Or the Day of the Lord? This doesn’t refer to the Second Coming. Rather, the nearest antecedent is the “day of the Lord,” which is the time of judgment and wrath on the Earth (i.e. the Great Tribulation). Paul is arguing that they haven’t entered the Tribulation, because two things are prerequisites:
(1) The apostasy. This term “apostasy” (apostasia) comes from the words “away” (apo) and “stand” (histēmi). Thus, it refers to “falling away.” Lexicons define this word as “rebellion” or “abandonment” or a “breach of faith” (BDAG, p.120). In the Septuagint and NT, the term has religious connotations, so this would refer to a falling away from the faith (Acts 21:21; Josh. 22:22; 2 Chron. 29:19; 33:19; Jer. 2:19).[158] Other passages about the Great Tribulation also mention a massive apostasy of believers (Mt. 24:11-13, 24; 1 Tim. 4:1-5; 2 Tim. 3:1-5; 4:3-4; 2 Pet. 3:3-6; Jude 17-18).
Woods[159] and English[160] hold that the term “apostasy” (apostasia) actually refers to the “departure” of believers. This usage is attested (many centuries later) in apocryphal literature for the apostles “departing” with Mary from Bethlehem to Jerusalem.[161] While this view is tenuous at best, if it is correct, then the evidence for the pre-tribulational rescue of the Church would be virtually certain.
Bruce thinks that this “apostasy” (apostasia) is a “large-scale revolt against public order.”[162] This is what ushers in the rule and reign of the Antichrist.
(2) The man of lawlessness is revealed. Lawlessness will increase toward the end of history (Mt. 24:12). This “man of lawlessness” is the Antichrist himself. Jesus will personally judge and destroy this man (v.8). The expression “son of destruction” is the same term used of Judas, who was called the “son of perdition” (Jn. 17:12). That is, this man “is doomed, destined to be destroyed.”[163]
The Second Coming will not occur until the apostasy and the Antichrist are both revealed. Since these events haven’t occurred, we can know for sure that the Second Coming hasn’t taken place.
(2:4) “[The son of destruction] opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.”
“Temple.” We agree with Premillennialists that this refers to the literal, rebuilt Temple in Jerusalem at the end of history. Amillennialists, however, argue that this refers to the church (e.g. 1 Cor. 3:16). However, even Morris writes, “Some think that God’s temple means ‘the church’ (cf. 1 Cor. 3:16), but it is more likely that something like the temple in Jerusalem is meant.”[164] Indeed, Martin writes, “Here it must be used literally if the passage is to depict an observable, symbolic event the church could recognize as an indication of the nearness of the day of the Lord.”[165]
Bruce rejects that the “temple” (naos) refers to the Church, and he also rejects the Preterist reading that someone like Caligula fulfilled this in AD 40. Rather, he writes, “The picture here is of a material shrine.” It refers to “the sanctuary proper, the holiest part of the temple complex, the dwelling-place of the deity” and specifically “the sanctuary proper, the holiest part of the temple complex, the dwelling-place of the deity.”[166] And yet, while Bruce affirms that this is the referent, he rejects a literal interpretation: “It may be best to conclude that the Jerusalem sanctuary is meant here by Paul and his companions, but meant in a metaphorical sense.”[167] What exactly does this mean? To Bruce, this means that the Antichrist will demand worship from the people—not that he will be in a literal temple. After all of his affirmations of a literal temple in Jerusalem, Bruce jettisons the literal interpretation at the last moment. We find this reading of the text to be ad hoc and without justification. There is nothing wrong with the plain sense reading of the text. Thus, we see not reason to import a metaphorical interpretation.
“[He] takes his seat in the temple of God.” Jesus predicted that a single man would commit the “abomination of desolation” (Mk. 13:14 ESV), using the masculine singular pronoun. The Antichrist will do this halfway through the seven-year Tribulation (Dan. 9:27). We discover many similarities between the “man of lawlessness” and the “beast” of Revelation 13 and 17.
He claims to be God incarnate. Thus, he is a Christ-impostor or Antichrist. He doesn’t simply claim to be a polytheistic deity like Zeus or Apollo. Rather, he “exalts himself above every so-called god or object of worship” (contra 2 Cor. 12:7). Indeed, he sits in God’s temple, “displaying himself as being God.”
(2:5) “Do you not remember that while I was still with you, I was telling you these things?”
After all, we see the pre-tribulation rescue of the church in Paul’s first letter (1 Thess. 4:13-5:11). This would make sense of this enigmatic statement above. If Paul taught the Thessalonians the pre-tribulation rescue of the church, then Paul was reminding them of that fact here.
(2:6) “And you know what restrains him now, so that in his time he will be revealed.”
(2 Thess. 2:6-7) Who is the restrainer? While we survey many different views, in our estimation, the restrainer is the Holy Spirit who is indwelling the Church. Once the Church is taken out of the way, the restrainer will be lifted.
(2:7) “For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.”
This principle of lawlessness is present in the current Church Age. But it will be unrestrained during the Great Tribulation.
(2:8) “Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming.”
There is no use trying to identify the Antichrist right now. He won’t be “revealed” until the Great Tribulation.
“Breath of his mouth.” Jesus will defeat this world-ruler with a puff of breath (Rev. 19:21; Isa. 11:4). Thomas notes, “The breath of God is a fierce weapon according to the OT (Ex. 15:8; 2 Sam. 22:16; Job 4:9; Ps. 33:6; Isa. 30:27, 28).”[168]
“Bring to an end” (katargēsei) means that he will be rendered powerless.
(2 Thess. 2:9-12) A deluding influence? In context, the “deluding influence” is the Antichrist (v.3) and his “signs and false wonders” (v.9). If people believe that this demon possessed (v.9) and horribly wicked man is actually God incarnate (v.4), then they will have fallen prey to the “deluding influence.” Those who believe in Jesus will be impervious to this deceiver. This is why the subsequent verse states that this delusion only works on those who “did not receive the love of the truth” (v.10).
(2:9) “That is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders.”
Just like Jesus came with “power” (dunamei) and “signs” (semeiois) and “wonders” (terasin), the Antichrist will mimic these signs as well. Indeed, “all three of these terms are used in the Gospels of the miracles performed by Jesus.”[169] It can hardly be a coincidence that Paul writes that the Antichrist will arrive with the same kind of miraculous signs (cf. Acts 2:22; Rev. 13:13). Hence, the ministry of Jesus is being “parodied”[170] by the Antichrist.
“Signs” (semeiois) are “deeds that point beyond themselves and indicate a greater truth than the sign itself.”[171]
“Wonders” (terasin) are “works that inspire awe.”[172] That is, people will be dumbfounded and awestruck when they see the works of the Antichrist. When Paul states that these are “false wonders,” he doesn’t mean that they are not real. Rather, they come from the Great Deceiver. Morris writes, “The miracles are real enough; it is their origin and end that make the lie.”[173]
(2:10) “And with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved.”
“The truth” refers to the gospel. For one, this allows them to be “saved.” Moreover, the term “truth” appears throughout the NT to refer to the gospel (Gal. 2:14; Col. 1:5; Jn. 14:6).
Rather than clinging to the “truth,” these people will give themselves over to Satanically empowered miracles. They will be enamored with the Antichrist who is claiming to be God incarnate (v.4). Martin writes, “The lawless one’s effectiveness is also explained by the fact that his audience has already rejected the truth.”[174] Thus, people are held responsible for rejecting the truth about God “so as to be saved.”
(2:11) “For this reason God will send upon them a deluding influence so that they will believe what is false.”
This “deluding influence” will only work on those who reject the truth (v.10). To fall prey to this “deluding influence,” they would need to believe that the “man of lawlessness” (v.3) is actually God incarnate (v.4)! No true believer would ever affirm such a monstrous idea (Rev. 13:8). As Bruce writes, “God sends ‘a working of delusion’ in the sense that to be misled by falsehood is the divine judgment inevitably incurred in a moral universe by those who close their eyes to the truth. But the true God is not the deliberate author of this infatuation.”[175]
(2:12) “In order that they all may be judged who did not believe the truth, but took pleasure in wickedness.”
The deluding influence is a form of divine judgment—similar to how God strengthened the heart of Pharaoh in order to judge him.
(2:13) “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.”
“We should always give thanks to God for you.” After hearing all of these scary events about the end of history, we might be prone to worry. But Paul has another view. We should be thankful that God has a different plan for believers in Christ.
“God has chosen you from the beginning for salvation.” This could refer to God’s choosing of believers from eternity past (Eph. 1:4). Of course, God “chose” us based on his foreknowledge (Rom. 8:29). He also chose us for glorification (v.14). That being said, Paul never uses the word “beginning” (archē) to describe eternity past.[176] His only example of using the word in a temporal sense is to describe the preaching of the gospel in Philippi: “You yourselves also know, Philippians, that at the first preaching (archē) of the gospel…” (Phil. 4:15; cf. Rom. 16:5; 1 Cor. 16:15).
(2:14) “It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ.”
“He called you through our gospel.” God’s calling was not irresistible as Calvinists contend. He calls believers “through the gospel.” We are responsible (literally “response” + “able”) for trusting in Jesus.
(2:15) “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.”
Because the Thessalonians had heard false reports from false teachers (v.2), Paul tells them to “stand firm” to apostolic teaching.
(2 Thess. 2:15) Does this passage support the Roman Catholic doctrine of the teaching magisterium? Paul’s “tradition” refers to the teaching of the living apostles. In his first letter, Paul writes, “When you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God” (1 Thess. 2:12). The teaching of the apostles ended in the first century. In order to substantiate the authority of the teaching magisterium, Roman Catholic theologians need to demonstrate that oral tradition is authoritative in perpetuity throughout the centuries—not just for the first century. Furthermore, it’s possible that Paul’s “tradition” refers to the gospel—not peripheral doctrines. The nearest antecedent to “tradition” in verse 15 is the gospel message in verse 14 (“It was for this He called you through our gospel…”).
(2:16-17) “Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace. 17 Comfort and strengthen your hearts in every good work and word.”
Instead of worrying about the end of history, believers have a different hope entirely. This hope brings “eternal comfort.” In other words, God doesn’t tell us about the end of history to scare us, but rather to prepare us.
“Every good work and word.” Our “works” and “words” are not contradictory concepts; they are complementary concepts. It’s only as we gain the comfort and strength of God that we are able to work and speak for him.
Questions for Reflection
Read verses 1-3. Some interpreters think that the “it” of verse 3 refers to the rapture? Others think the “it” of verse 3 refers to the “day of the Lord.” Which is it? And what is the significance for the timing of the rapture?
Read verses 4-10. What do we learn about the Antichrist from this section?
In what ways does the Antichrist impersonate Jesus?
Read verses 11-12. Why would God send a “deluding influence” to keep people from coming to Christ at this time?
If you had to speculate, what do you think this “deluding influence” would be or be like?
2 Thessalonians 3
Paul concludes his letter with requests for prayer and his own personal prayers.
2 Thessalonians 3:1-5 (Prayer with Paul)
(3:1) “Finally, brethren, pray for us that the word of the Lord will spread rapidly and be glorified, just as it did also with you.”
Paul often asked people to pray for him (Rom. 15:30-31; Eph. 6:18-19; Col. 4:3; 1 Thess. 5:25; Phile. 22). Yet, Paul’s prayer is not simply for himself, but for God to use him to spread the message of Christ.
“Spread rapidly” (trechō) literally means “to run.”[177] The psalmist writes, “He sends forth His command to the earth; His word runs very swiftly” (Ps. 147:15).
“Be glorified.” This refers to people coming to faith. Luke records, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48).
One of the central purposes of prayer is that Jesus’ message of love and forgiveness would change the lives of others.
(3:2) “That we will be rescued from perverse and evil men; for not all have faith.”
“Rescued from perverse and evil men.” Paul didn’t merely want personal safety (though this is perfectly appropriate to pray for). He wanted protection from persecutors because this is closely connected with the spread of the gospel (v.1). As Paul wrote this (in Corinth), persecutors were lining up to oppose him (Acts 18:5-6, 12-13), just as they opposed his friends in Thessalonica (Acts 17:5-9). Thus, it’s no wonder that Paul prayed for this.
“Not all have faith.” This might imply that the persecutors had an opportunity to come to Christ, but they had rejected it. This would explain “their vicious reaction against the message and those who preached it.”[178]
(3:3) “But the Lord is faithful, and He will strengthen and protect you from the evil one.”
“The Lord is faithful.” Paul contrasts God’s “faithfulness” with the faithlessness persecutors. We have no reason to fear in the face of persecution, when we know that we have a faithful God.
“He will strengthen and protect you from the evil one.” Amidst persecution, Paul keeps his focus on these young believers: “We would have expected ‘who will strengthen us’, but Paul says ‘who will strengthen you’. His deepest concern is for his flock, and he quickly passes over from his need to theirs.”[179]
Paul reassures the Thessalonians that God is protecting them from their ultimate enemy: Satan. Earlier, Paul had mentioned Satan’s influence and power (1 Thess. 2:18; 3:5; 2 Thess. 2:9). Yet, Satan has no authority over the believer in Jesus (cf. 1 Jn. 4:4; 5:18). The term “protect” (phylaxei) is often “used of military protection against a violent assault.”[180] This mirrors what Jesus prayed: “Do not lead us into temptation, but deliver us from evil” (Mt. 6:13).
(3:4) “We have confidence in the Lord concerning you, that you are doing and will continue to do what we command.”
Even though the Thessalonians were model Christians, Paul didn’t place his faith in them. Instead, he places his confidence “in the Lord” concerning these believers.
(3:5) “May the Lord direct your hearts into the love of God and into the steadfastness of Christ.”
The key to following Christ (v.4) is to be guided into a greater understanding of “the love of God” and the “steadfastness of Christ.” When we see God’s love and stability, we are able to stay on course—even in the face of persecution.
2 Thessalonians 3:6-15 (Church discipline)
(3:6) “Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us.”
“Now we command you, brethren.” Paul takes a commanding approach, and there is a “military ring about the words he uses.”[181] This command is so strong that it is “in the name of our Lord Jesus Christ.”
Church discipline is addressed to the entire church. Paul uses the plural “you” (hymin) and addresses the “brethren.” The discipline would be ineffective if the church didn’t agree. As Martin writes, “The exercise of discipline was the responsibility of the church as a whole.”[182]
“Unruly life” (ataktōs peripatountos) implies a lifestyle of being “unruly” (NASB) or “idle” (NIV) or “undisciplined” (NET). These were believers who refused to work to pay their bills. Instead, they were collecting charity from fellow believers in Christ. Paul had already told the Thessalonians to “admonish the unruly” (1 Thess. 5:14). Paul sees that the “unruly” have only become worse. He urges formal church discipline rather than informal rebuke. Bruce writes, “Perhaps the gentler admonition given in the earlier letter had not been effective in checking tendencies to unruliness in the congregation.”[183]
Why did Paul take such a strong stance against laziness? Does this really warrant formal church discipline? This might seem harsh to modern readers. However, these Christians were in “deep poverty,” and yet, they were still giving their money (2 Cor. 8:2). These unruly members were manipulating poor Christians to give them their money—even though they were able to work! These people were taking advantage of the generous spirit in this church.
(2 Thess. 3:6) Does this passage teach excommunication from the church? (cf. 1 Cor. 5:1-13)
(3:7-8) “For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, 8 nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you.”
Paul reminds his readers that he himself set an example for hard work and self-sufficiency, and he should be imitated (1 Thess. 1:6; 1 Cor. 4:16; 11:1; Phil. 4:9). Even though Paul had the right to accept financial support (1 Cor. 9:1ff; Gal. 6:6; 1 Tim. 5:18), he worked overtime to pay his own way. If Paul worked overtime to avoid taking money from these poor believers, then how could these manipulative believers have an excuse for bilking money from others?
(3:9) “Not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example.”
Paul sacrificed his right to being paid (1 Cor. 9:4-5, 14; Mt. 10:9-10; Lk. 10:7-8) in order to be a good example to these believers.
(3:10) “For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either.”
“Even when we were with you.” This demonstrates that mooching and laziness were already an issue in Thessalonica when Paul first arrived (cf. 1 Thess. 5:14).
This describes the person “who is able but unwilling to work, not the person who is willing but unable to work.”[184] Bruce comments, “It is scandalous for those who profess and call themselves Christians to lead idle lives and look to others for support if they themselves have opportunity and strength for working to maintain themselves and to help others who are less fortunate.”[185] It isn’t that these “unruly” believers were unable to work. Anyone who is in such a state needs our financial aid, as well as our compassion and care. Instead, these “unruly” believers were unwilling to work. In this case, the best medicine is to let them go hungry until they become more willing. Paul doesn’t write this “punitively.” Rather, this is an “incentive to work.” Paul’s teaching on church discipline is always “redemptive and constructive,”[186] targeting the immoral behavior rather than the person.
(3:11) “For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies.”
“Undisciplined life… acting like busybodies.” People who are not working full-time simply have too much time on their hands. In this particular case, these lazy believers spent their excess time creating relational problems in the church.
(3:12) “Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread.”
“We command… in the Lord Jesus Christ.” This is emphatic language. Paul is calling the church to remove these unruly members based on the authority of Christ himself.
“Such persons.” Paul didn’t dehumanize these people. He didn’t name call or degrade them in any way. He simply calls them “such persons.” Thomas writes, “He might well have addressed the idle ones pejoratively as ‘you loafers,’ but instead he tactfully refers to them as ‘such people,’ doubtless hoping to lead them back to earning their own food.”[187]
(3:13) “But as for you, brethren, do not grow weary of doing good.”
When you’re working with selfish people, it’s easy to become weary or cynical. Paul urges them to take a hard stance toward these believers, but they shouldn’t grow hardened in the process. We shouldn’t take our personal frustrations out on people. When we follow Christ, some people will break our trust. But we shouldn’t take out our frustrations on the many others who are actually quite responsive to Christ.
(3:14) “If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame.”
Thomas states that the man in 1 Corinthians 5 was totally removed from fellowship altogether, but he holds that these unruly brothers in 2 Thessalonians 3 were merely cut off from the “love feasts” and the Lord’s Supper. He writes, “The recalcitrant idler was not to be treated as an enemy cut off from all contacts, but was allowed to continue in a brotherly status. So lines of communication were kept open for continued warnings about his behavior.”[188]
In contrast to this view, it seems that the language of “do not associate with him… he will be put to shame” implies a stronger stance than this (cf. 1 Cor. 5:9, 11). Indeed, just imagine how odd it would be to have believers like this in fellowship whom no one talked to—or only talked to in order to admonish them! It seems more plausible that Paul was thinking of removal from fellowship. Then, once the person had a change of heart about their selfish lifestyle, they could return to fellowship. We agree with Martin (following Wanamaker) who writes, “Admonition was preliminary to disassociation and that the [removed] brother was excluded from all association with the church until such time as he repented and came to be restored to the fellowship.”[189]
This is an act of loving leadership on Paul’s behalf. As Martin writes, “Allowing a believer to persist in blatantly unchristian, exploitive, and disruptive behavior is not a kindness—neither to the church nor to the errant believer nor to the watching non-Christian public.”[190]
(3:15) “Yet do not regard him as an enemy, but admonish him as a brother.”
When someone is removed from fellowship, we should still show Christian love to them. They are still fellow believers—brothers and sisters in Christ. But when we spend time with them, it is for the purpose of seeing them brought to repentance—hence Paul’s language of “admonition.”
(3:16) “Now may the Lord of peace Himself continually grant you peace in every circumstance. The Lord be with you all!”
“Peace in every circumstance.” Paul believed that Christians could have access to peace—even in the midst of persecution or challenging ministry circumstances like this.
(3:17) “I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write.”
It was common for ancient authors to sign the end of the letter—even if they used a scribe or an amanuensis (hoc manu mea, “this in my own hand” Cicero, Letters to Atticus 13.28; cf. 8.1).[191] Paul wanted his readers to discern true from false letters (cf. 2 Thess. 2:2, 15). Morris writes, “It would be natural to write in this way in a second letter if some doubt had arisen as to how they could be sure that a letter really did come from Paul. From 2:2 it is plain that some distinguishing mark was needed.”[192] Consequently, he ended his letter by picking up the quill pen himself (cf. Gal. 6:11; Phile. 19; 1 Cor. 16:21; Col. 4:18). This practice was common in ancient times.[193] This test doesn’t work today because we lack the original autographs. However, this demonstrates that the original audience was able to discern authentic letters, and these are the ones that entered the canon of Scripture.
(3:18) “The grace of our Lord Jesus Christ be with you all.”
God’s grace was not just for the mature believers in Thessalonica, rather than the “unruly” believers. Paul extended grace to them “all.”
Questions for Reflection
Read verses 1-5. What do we learn about prayer from this section?
Read verses 8-9. Why did Paul refuse to accept any money from the Thessalonians? Was he being prideful?
Read verses 6-15. Paul seems to think that believers have moral authority to remove someone from fellowship. What if someone said, “Who are YOU to judge?” How would you respond to that question?
What are the key differences between church discipline and retributive punishment?
Read verse 16. Are you experiencing the continual peace of God in your circumstances? What might be blocking you from experiencing God’s peace?
[1] D.A. Carson and Douglas J. Moo, An Introduction to the New Testament. Second ed (Grand Rapids, MI: Zondervan, 2005), 535.
[2] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 232.
[3] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 25-26.
[4] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 27.
[5] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 27.
[6] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 28.
[7] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 28.
[8] However, it should be noted that the syntax of this verse could refer to only one gift going to Thessalonica.
[9] Craig Blomberg, From Pentecost to Patmos: An Introduction to Acts through Revelation (Nashville, TN: B & H Academic, 2006), 140.
[10] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 229.
[11] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), xxii.
[12] D.A. Carson and Douglas J. Moo, An Introduction to the New Testament. Second ed (Grand Rapids, MI: Zondervan, 2005), 532.
[13] Craig Blomberg, From Pentecost to Patmos: An Introduction to Acts through Revelation (Nashville, TN: B & H Academic, 2006), 139.
[14] Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2007), 550.
[15] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), xxxv.
[16] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), xxi.
[17] Craig Blomberg, From Pentecost to Patmos: An Introduction to Acts through Revelation (Nashville, TN: B & H Academic, 2006), 140.
[18] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 33.
[19] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 232.
[20] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 22.
[21] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), xli-xlii.
[22] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 33.
[23] Scott Berkun, Confessions of a Public Speaker (Cambridge: O’Reilly Media, 2009), 57.
[24] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 6.
[25] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 42.
[26] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 8.
[27] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 237.
[28] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 6.
[29] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 237.
[30] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 43.
[31] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 43-44.
[32] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 44.
[33] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 45.
[34] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 21.
[35] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 46.
[36] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 47.
[37] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 247.
[38] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 65.
[39] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 18.
[40] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 51.
[41] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 52.
[42] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 251.
[43] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 53.
[44] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 54.
[45] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 74.
[46] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 252.
[47] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 252.
[48] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 31.
[49] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 31.
[50] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 77-79.
[51] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 82.
[52] Raban Gamaliel III stated that rabbis should be bivocational (m. Pirqe ˒Aboṯ 2.2). Perhaps, Paul derived this principle of ministry from his rabbinical upbringing. Cited in F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 34.
[53] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 61.
[54] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 258.
[55] D.A. Carson and Douglas J. Moo, An Introduction to the New Testament. Second ed (Grand Rapids, MI: Zondervan, 2005), 535.
[56] Bart D. Ehrman, Did Jesus Exist?: The Historical Argument for Jesus of Nazareth (New York: HarperOne, 2012), 123.
[57] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 260.
[58] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 65.
[59] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 260.
[60] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 61.
[61] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 67.
[62] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 112.
[63] Earnest Best. Cited in Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 76.
[64] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 72.
[65] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 77.
[66] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 74.
[67] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 114.
[68] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 268.
[69] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 78.
[70] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 79.
[71] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 79.
[72] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 271.
[73] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 80.
[74] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 82.
[75] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 123.
[76] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 82.
[77] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 82.
[78] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 272.
[79] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 130.
[80] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 84.
[81] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 134.
[82] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 273.
[83] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 274.
[84] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 274.
[85] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 140.
[86] See footnote. Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 87.
[87] Cited in F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 96.
[88] Cited in F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 96.
[89] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 147.
[90] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 99.
[91] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 151.
[92] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 101.
[93] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 151.
[94] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 92.
[95] Mark Hitchcock, The End: A Complete Overview of Bible Prophecy and the End of Days (Tyndale House Publishers. 2012), 157.
[96] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 279.
[97] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 155.
[98] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 103.
[99] Emphasis his. F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 103.
[100] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 279.
[101] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 99.
[102] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 156.
[103] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 109.
[104] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 281.
[105] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 93.
[106] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 94.
[107] Mark Hitchcock, The End: A Complete Overview of Bible Prophecy and the End of Days (Tyndale House Publishers. 2012), 98, 100.
[108] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 158.
[109] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 94.
[110] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 160-161.
[111] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 163.
[112] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 167.
[113] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 97.
[114] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 169.
[115] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 120.
[116] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 101.
[117] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 291.
[118] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 289.
[119] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 177.
[120] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 177.
[121] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 177-178.
[122] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 178.
[123] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 103.
[124] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 181.
[125] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 291.
[126] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 104.
[127] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 182.
[128] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 185.
[129] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 293.
[130] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 186.
[131] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 293.
[132] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 129.
[133] See Thomas for a defense of the trichotomy view. Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 295.
[134] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 130.
[135] Robert L. Thomas, “1 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 297.
[136] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 191.
[137] There is considerable dispute over which letter was written first. However, we hold to the traditional chronology of these letters. See the introduction above.
[138] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 195.
[139] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 206.
[140] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 118.
[141] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 149.
[142] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 207.
[143] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 119.
[144] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 313.
[145] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 151.
[146] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 313.
[147] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 120.
[148] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 151.
[149] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 212.
[150] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 213.
[151] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 121.
[152] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 123.
[153] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 316.
[154] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 219.
[155] Some interpreters hold that Gnostic dualism played a role in the over-realized eschatology of these false teachers. This might sound odd to modern readers, but Gnostic teachers held that a spiritual resurrection had already taken place. In one Gnostic book, the disciples asked Jesus about the resurrection of the saints, and he replies, “What you wait for has come already, and you have not recognized it” (The Gospel of Thomas 52). Bruce rejects this view, however, because it doesn’t fit with Paul’s rebuttal in context (vv.3-8). F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 166.
[156] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 124.
[157] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 124.
[158] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 321.
[159] Andy Woods, The Falling Away (Dispensational Publishing House, 2018).
[160] E.S. English, Re-Thinking the Rapture (Travelers Rest, S.C.: Southern Bible Book House, 1954), 69-71.
[161] The Falling Asleep of the Holy Mother of God (33). Cited in Bruce, p.166.
[162] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 167.
[163] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 234.
[164] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 127.
[165] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 236.
[166] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 168.
[167] Emphasis mine. F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 169.
[168] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 326.
[169] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 244.
[170] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 173.
[171] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 244.
[172] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 244.
[173] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 131.
[174] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 245.
[175] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 174.
[176] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 252.
[177] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 138.
[178] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 332.
[179] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 139.
[180] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 332.
[181] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 140.
[182] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 272.
[183] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 205.
[184] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 281.
[185] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 208.
[186] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 281.
[187] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 335.
[188] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 336.
[189] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 286-287.
[190] D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 285.
[191] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 216.
[192] Leon Morris, 1 and 2 Thessalonians: An Introduction and Commentary, vol. 13, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1984), 148.
[193] Robert L. Thomas, “2 Thessalonians,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 337.