Verse by Verse

¹³ But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope.

¹⁴ For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.

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 by no means precede those who are asleep.

fallen asleep (v.13) — John 11:11-15 — referring to the death of the body, the time between physical death and the physical resurrection. The soul doesn’t sleep but goes immediately to be with the Lord when the believer dies (2 Corinthians 5:8; Philippians 1:23)

those who have fallen asleep (v.13) — tense is “that are lying asleep” — The Thessalonian believers were apparently expecting the Lord to return at any moment and were concerned about one or more of their congregation who had died after Paul left. — 1 Corinthians 15:20

The object of the metaphor is to suggest that as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. Sleep has its waking, death will have its resurrection.

When the physical frame of the Christian, “the earthy house of our tabernacle,” 2 Corinthians 5:1, is dissolved and returns to the dust, the spiritual part of his highly complex being, the seat of personality, departs to be with Christ.

The “unclothed,” or “naked,” (2 Corinthians 5:3-4) state of the believer is not final, for man without the body is not complete. When “this corruptible,” the decayed and crumbled body, “shall have put on incorruption,” then, but not till then, shall the victory of Christ over death be manifestly complete (1 Corinthians 15:54-57).

The early Christians adopted the word koimeterion (which was used by the Greeks of a rest house for strangers) for the place of interment of the bodies of their departed; thence the English word “cemetery” = “the sleeping place,” is derived. — Vine, pages 62-63.

hope (v.13) — 1 Corinthians 15:19

if (v.14) = ei — “if, as is the case,” or “since”

died (v.14) — Death, in Scripture, is used of:

a) the separation of the spiritual from the material part of man, i.e., of the soul from the body, and the consequent cessation of the functions of the latter and its disintegration into dust: Adam’s body died at the age of 930 years (Genesis 3:19; 5:5; cp. Acts 5:10. Death, in this sense, is an experience that awaits men (Hebrews 9:27).

b) the separation of man from God, cp. Romans 8:6: Adam died in the day (i.e., when, cp. Ezekiel 33:12) he disobeyed God (Genesis 2:17), and all mankind “descended from Adam by ordinary generation” are born in the same state of separation from God.

Death is the opposite of life. Said of man, life is never = existence; death is never = nonexistence. It is stated explicitly that God created man, i.e., called man into existence (Genesis 1:27), but Scripture nowhere  states that man will ever cease to exist. — Vine, page 64.

Verse 14 reads “if we believe, as we do, that Jesus died and rose again, even so we believe also that …”

those who sleep (v.14) = tense is “fell asleep”

in Jesus (v.14) = through Jesus — “those who fell asleep will God, through Jesus, bring with Him,” i.e. with Jesus. — Vine, page 66

by (v.15) = on the authority of

word of the Lord (v.15) — Paul is referring to a new, direct revelation to him from God. There is no previously-written passage of Scripture that can be a source of what Paul is about to say. That’s why, in 1 Corinthians 15:51, he refers to this truth as a “mystery.”

precede (v.15) — with the sense of “have any advantage over”

⁹ But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another;

¹⁰ and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more;

¹¹ that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you,

¹² that you may walk properly toward those who are outside, and that you may lack nothing.

brotherly love (v.9) = philadelphia, as in Romans 12:10; Hebrews 13:1; 1 Peter 1:22 and 2 Peter 1:7

no need that I should write to you (v.9) — They were already showing brotherly love. But this also seems to be Paul’s way of saying that they weren’t already following his teachings on sexual purity.

taught by God (v.9) = theodidaktoi, lit. “God-taught persons”

love (v.9, 2nd use) = agape

increase more and more (v.10) — 1 Thessalonians 3:12

aspire (v.10) = make it your ambition, strive restlessly after — The Greek word is translated “made it my aim” in Romans 15:20 and 2 Corinthians 5:9.

quiet (v.11) = to be at rest

lead a quiet life (v.11) — 2 Thessalonians 3:12

mind your own business (v.11) — 2 Thessalonians 3:11

At Thessalonica, apparently, the “trivial round, the common task,” was neglected by some on the plea of the superior claims of religion, a vicious idea that has wrought much mischief since, notwithstanding its emphatic and repeated repudiation by the apostle, cp. Titus 3:14.

The life of the Christian cannot be divided as into secular and sacred, cp. Colossians 3:23-24, the whole is to be lived for God always. Moreover, idlers, neglecting their own, easily become “meddlers in other men’s matters,” lit., “overseers of others’ concerns,” 1 Peter 4:15, and not infrequently indolent dependents on other men’s bounty as well. — Vine, page 61.

work with your own hands (v.11) — In many pagan religions, there is a large priesthood who do no work but rely entirely upon the largess of others to live. Paul preached against this both in words and in person example (Acts 18:1-3). In the Thessalonians’ case, apparently some were so fired up about the return of Christ that they stopped working, making it necessary for others to provide for them.

honestly (v.12) = becomingly, decently

those who are outside (v.12) — non-Christians — 1 Corinthians 5:12-13; Colossians 4:5; 1 Timothy 3:7

that you may lack nothing (v.12) — so that they can provide for the needs of themselves and their families (1 Timothy 5:8). Paul wrote more on this in 2 Thessalonians 3:6-15.

Perhaps Timothy had reported to him [Paul] an incipient tendency on the part of some to forbear working and to become busybodies (See 2 Thessalonians 3:11-12). It may be that they felt they were justified in just waiting for the Lord to come. In any case, the Apostle urges them to study to be quiet, to mind their own business, as we say, and to “eat their own bread” (v.12) And all this, that they might “walk honestly toward them that are without,” and “have lack of nothing.” If they should not heed his exhortation they might well soon find themselves lacking the necessities of life and owing bills to “them that are without.” Such lack of integrity and self-reliance can only dishonor God and the message He has committed t our trust.

How wholesome and down-to-earth are the Apostle’s exhortations here as to integrity, industry and self-reliance, and what respect such conduct is bound to earn for one who would be used of God. — Stam, page 57.

⁶ that no one should take advantage of and defraud his brother in this matter, because the Lord is the avenger of all such, as we also forewarned you and testified.

⁷ For God did not call us to uncleanness, but in holiness.

⁸ Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit.

take advantage (v.6) = step over, go beyond — the context here is sexual immorality

defraud (v.6) = covet, take advantage, with the idea of wanting something so much that you defraud another for your own gain — in the context, this is probably referring to coveting another person sexually to the point of taking advantage of him or her

brother (v.6) — No place else does Paul use this word of mankind in general. He always uses it of fellow believers. Some commentaries question which is meant here.

in this matter (v.6) — the context is sexual immorality — Paul’s point is probably that having sex outside of marriage is defrauding a brother of his wife (Exodus 20:17).

avenger (v.6) = one who deals justice, one who justly exacts a penalty — In Greek, frequently used of one who is a special advocate or champion of a particular city.

testified (v.6) = solemnly affirm — an intensified form of the verb translated “charged” in 1 Thessalonians 2:11.

for (v.7) — Paul is listing a second reason for possessing one’s vessel in honor — because God, who has done all for us, calls us to holiness. (The first reason is that God will exact a penalty.)

God … call[s] us in holiness (v.7) — tense indicates a definite act in the past

therefore (v.8) — indicates Paul’s concluding statement resulting from the argument has made in verses 1-7

rejects (v.8) = sets aside, disregards

has also given (v.8) — in the present tense, “gives”

³ For this is the will of God, your sanctification: that you should abstain from sexual immorality;

⁴ that each of you should know how to possess his own vessel in sanctification and honor,

⁵ not in passion of lust, like the Gentiles who do not know God;

this is the will of God (v.3) — Many Christians search for the will of God for their lives, but the search is unnecessary. God has clearly told us in Scripture what His will for us is. This verse is just one instance. (See 1 Thessalonians 5:18 for another instance.)

sanctification (v.3) = set apart as sacred, consecrate, dedicated — 1 Thessalonians 5:23

Both in our salvation and in our walk it has been God’s purpose, not merely to set us apart from the world, but to set us apart as sacred to Himself. It is by no means a negative imposition of “dos” and “don’ts,” but a positive one speaking of God’s love to us more than of ours to Him.

It is with this in mind that the apostle exhorts the believers at Thessalonica to keep morally pure. He does not say, “This is the will of God, that ye should abstain from fornication,” but “This is the will of God, even your sanctification, that ye should [for this reason] abstain from fornication.” The thought should be, “How can I so grieve the One who loved me enough to die for me, and desires me for His very own?” — Stam, page 54.

sexual immorality (v.3) = porneia, the root of the English word “pornography,” which is derived from perna?, “to sell off” — properly, a selling off (surrendering) of sexual purity

know (v.4) = knowledge gained by observation

possess (v.4) = to acquire, as money, so “to acquire mastery over”

vessel (v.4) — a vessel or implement of any kind … It is used of the body in 1 Samuel 21:5 (Septuagint), and, with the addition of “earthen,” in 2 Corinthians 4:7; in 1 Peter 3:7 it is used of a wife.

If by “vessel” the body is understood, 1 Corinthians 9:27, “I buffet my body and bring it into bondage” may be compared, and “neither present your members unto sin as instruments” in Romans 6:13, since in such passages the body is looked upon as belonging to and as used by the man who dwells within it.

If, however, by “vessel” the wife is understood, then the meaning is that of 1 Corinthians 7:2. The apostle is commending an honorable entry upon the estate of holy matrimony, and he goes on, (v.5) to exhort to an honorable maintenance of that estate. — Vine, page 58.

It is my opinion that Paul is referring to the individual believer and his or her body in this instance. I see nothing in the context that would indicate that he has “wife” in view here. Stam takes this view:

Our bodies are containers, as it were, either of what is good or of what is bad, and each believer should learn to possess his vessel as one who is precious to God, one who will bring Him due honor. In 2 Timothy 2:21 the apostle states:

If a man therefor purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work.

It is important to bear in mind that we merely inhabit these bodies. We are merely tenants who should possess these vessels in sanctification and honor, for a bad tenant can soon ruin a man’s house. A good tenant, however, will care for it so that, while it naturally grows older, it will still be in good condition. — Stam, page 55.

honor (v.4) = to treat something as though it has value

passion of lust (v.5) — The word for passion was used by the Greeks in either a good or bad sense. In Scripture, it generally refers to “strong feelings which are not guided by God.” Lust has a very similar meaning but is generally used for “a desire for something forbidden.” I think Paul is referring to that sense in which one can become passionate for the feeling of lust, an unrestrained desire to indulge in illicit behavior.

know (v.5) = perceive — The word can also be translated “recognize,” or “appreciate.”

1 Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God;

² for you know what commandments we gave you through the Lord Jesus.

finally (v.1) = lit. “for the rest” — marks a transition in subject matter

then (v.1) = therefore

urge (v.1) = ask, beg, make an earnest request

exhort (v.1) = encourage — In the Greek, it reads “We beseech you, and we exhort in the Lord Jesus”

to walk and to please God (v.1) — “to walk, even to please God”

walk (v.1) — Colossians 1:10 — That you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God.

commandments (v.2) = charges — used only of commands received from a superior and transmitted to others

through the Lord Jesus (v.2) — Paul’s charges to the Thessalonians came from the Lord

¹¹ Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you.

¹² And may the Lord make you increase and abound in love to one another and to all, just as we do to you,

¹³ so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints.

direct (v.11) — singular, indicating (perhaps) the divinity of Jesus Christ and His unity with the Father. Even if we shouldn’t read that much into the singular here, it’s still a fact that Paul was directing his prayer to the Father and to Jesus Christ.

and (1st use, v.12) = but — whether Paul came to them or not

increase and abound in love (v.12) = “to be enlarged and to exceed, to go beyond” — Philippians 1:9

love (v.12) = agape

to one another and to all (v.12) — to the Christians in the church and to all other people

so that (v.13) — when they get to the point where they have agape love for all, their hearts will be blameless in holiness

establish (v.13) = fix firmly, strengthen, support

blameless (v.13) — no charge against them could be maintained

saints (v.13) = lit. “different,” holy ones. Some commentators think it refers to angels in this context (2 Thessalonians 1:7). The word “saints” also seems to refer to angels in Jude 1:14

Stam has a different take:

But how can His coming for us be “the coming of our Lord Jesus Christ with all His saints”? The answer is again found in the simple fact that the word parousia (rendered both as “coming” and “presence”) refers here to His “presence … with all His saints.” Thus we find a further reference to the rapture of the members of the body of Christ to be with Him. — Stam, page 51.

I’m not yet sure which view I take.

⁹ For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God,

¹⁰ night and day praying exceedingly that we may see your face and perfect what is lacking in your faith?

for what thanks (v.9) — the idea being that no amount of thanks would be sufficient for the great amount of joy they have received

render (v.9) = give in return for, pay back in equivalence

for your sakes (v,9) — on their account, because of them — I think Paul was saying that he rejoiced because of them, but also that he was rejoicing for them, for how they were responding and what that meant for their faith

night and day (v.10) — similar to “without ceasing” in 1 Thessalonians 1:3 and 5:17 — I think this is indication that prayer can be far less formal than what we generally think of. Paul states repeatedly that he prays constantly and yet he also sleeps and travels and teaches and makes tents and writes letters. I believe that he did all these things with a conscious awareness of God and a constant desire to be doing His will and that that is considered to be prayer. In this case, I think Paul’s love and concerns for the Thessalonian believers was constantly on the forefront of his mind and as often as he thought of them, he thought of God’s will for them and for himself concerning them.

praying (v.10) = deomai, used in the New Testament for “requests addressed to God” with an element of worship

exceedingly (v.10) = superabundantly

perfect (v.10) — katartízo (definition in Vine’s quote below) — This is a different word than teteleiomai, which means “to bring to an end,” “to complete,” as in Philippians 3:12: Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. And it’s different from peploromenoi, which means “accomplish,” “finish,” “fully complete, ” “perfect” as in Colossians 2:10: And you are complete in Him, who is the head of all principality and power.

perfect (v.10) — This word is used of mending nets, Matthew 4:21; Mark 1:19, and is translated “restore” in Galatians 6:1. It does not necessarily imply, however, that that to which it is applied has been damaged, though it may do so, as in these passages; it signifies, rather, right ordering and arrangement. — Vine, page 50

what is lacking (v.10) — There was more that Paul wanted to teach them that he hadn’t had a chance to say because he was chased out of Thessalonica.

faith (v.10) — here, probably referring to the body of doctrine (as he goes on to teach in the remainder of this letter), rather than their confidence or trust in God.

⁵ For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain.

⁶ But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you —

⁷ therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith.

⁸ For now we live, if you stand fast in the Lord.

know (v.5) = ascertain, come to know, gain knowledge of — progress in knowledge as opposed to full knowledge

lest by some means the tempter had tempted you (v.5) — 2 Corinthians 11:2-3

tempter (v.5) — Satan — Matthew 4:3

tempted (v.5) — Peirazo, means, first, to attempt to do something, to assay, as in Acts 9:26; 16:7; 24:6; then, to make trial of deliberately, as the Queen of Sheba made trial whether Solomon were as wise as he was reputed to be, 1 Kings 10:1; and as the Pharisees made trial of the integrity of the Lord Jesus, Matthew 19:3; 22:18, and many places; or unconsciously, but not less really, as those who sinned in the wilderness made trial of the holiness of God, 1 Corinthians 10:9, cp. Hebrews 3:8-9; as Ananias and his wife made trial whether the Holy Spirit were indeed with the church, Acts 5:9; and as the Jewish believers made trial of the grace of God, Acts 15:10. — Vine, page48.

our labor might be in vain (v.5) — “might be without results” — 1 Thessalonians 2:1 —Paul wasn’t saying that the Thessalonian believers could lose their salvation. They couldn’t. But they could lose their joy and comfort found in the grace message and also their testimony to those around them if they fell victim to Satan’s temptations.

good news (v.6) = gospel — used in the Septuagint of any message calculated to have a cheering effect on those who receive it — the word “gospel” in Scripture, doesn’t always refer to the plan of salvation during this current dispensation

your faith and love (v.6) — 1 Thessalonians 1:3 — The fact that Paul didn’t include hope here is significant in light of their confusion regarding the resurrection (see 1 Thessalonians 4:13 and following).

good (v.6) = inherently good, good in nature

remembrance (v.6) — always used in connection with prayer (Philippians 1:3; 2 Timothy 1:3)

therefore (v.7) — because of Timothy’s report (v.6)

affliction (v.7) = used by Paul to refer to persecution at the hands of men, including mobs and rulers

distress (v.7) — Paul sometimes uses this word of an inward pressure of spirit, as in 1 Corinthians 9:16, “necessity”; sometimes of lack of material things, 2 Corinthians 6:4; 12:10, and here. — Vine, page 49

__________

now we live (v.8) — Paul’s concern for his converts breathes through all his correspondence; cf. 2 Corinthians 11:28f. When they were led astray, he was indignant; when they slipped back, he was distressed; when they gave signs of living worthily of the gospel, he was overjoyed (cf. 2 Corinthians 7:6ff.). — Guthrie, page 1158

live (v.8) = enjoy life

if (v.8) = ean, used conditionally — IF they stand fast, Paul will enjoy life — This wasn’t intended to cast doubt on their faith but to show how important their stand was to Paul’s joy.

in the Lord (v.8) — To others [Paul] writes, “Stand fast in the faith,” “stand fast in (your) liberty,” “Stand fast in one spirit,” etc. but here as to the persecuted Philippians, he encourages the Thessalonians to “stand fast in the Lord.” Mark well, he does not say, “Stand fast for the Lord,” but “in the Lord.” We must all learn this lesson where standing is concerned. By grace we believers have been given a position in Christ: “accepted” in Christ (Ephesians 1:6), pronounced “complete” in Christ (Colossians 2:10), blessed with all spiritual blessings in the heavenlies in Christ (Ephesians 1:3). All we have, we have in Christ; all we are, we are in Him. Now, says the Apostle by the Spirit, take your stand in Christ. When the world opposes, when the flesh tempts, when Satan oppresses, and doubts arise, remember God sees you “in Christ,” His beloved Son, and since He has graciously given you this position, by all means occupy it, enjoy it, by faith. Here is where we must begin the Christian life and continue it until we go to be with Christ, for to the Philippians saints, who had served the Lord for many years, he also writes: “Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved” (Philippians 4:1). — Stam, page 49.

1 Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

² and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith,

³ that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this.

⁴ For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know.

therefore (v.1) — because of Paul’s affection for them and his (frustrated) desire to see them again (1 Thessalonians 2:17-20).

endure (v.1) = lit.” by covering to keep off” — to bear up against, to hold out against, bear, forbear — Paul could no longer endure  the suspense of being away from them while not knowing how they were holding up

we (v.1) — Paul, Timothy, and Silas all loved the Thessalonians and they all though it best for Paul to be left in Athens alone while they went to visit.

Athens (v.1) — Acts 17:15

alone (v.1) — Acts 17:16 is no contradiction. Verse 16 explains. It was after Paul’s discourse at Mars Hill that Timothy was evidently reunited with him again and then sent back to the Thessalonians. — Stam, page 45.

establish (v.2) = fix firmly, strengthen, support

encourage (v.2) — with the idea of comforting

shaken (v.3) = lit. “to wag the tail” — perturbed, disturb, beguile, agitate, move — Paul wanted to be sure the afflictions wouldn’t move them away from the faith — the opposite of “establish” in v.2.

we are appointed to this (v.3) — For believers, persecution is not an ultimate destiny but a temporary experience endured as a means to an end — Acts 9:16; Acts 14:22; 1 Corinthians 4:9; 2 Timothy 3:12

we told you before (v.4) — continuous tense — “we used to tell you …”

you know (v.4) — from personal experience

¹⁷ But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire.

¹⁸ Therefore we wanted to come to you—even I, Paul, time and again—but Satan hindered us.

¹⁹ For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?

²⁰ For you are our glory and joy.

taken away from you (v.17) = left as an orphan, separated from, left defenseless without a father’s care and affection

heart (v.17) — referring, by metonymy, to Paul’s thoughts

see your face (v.17) — 1 Thessalonians 3:10

I, Paul (v.18) — The three co-workers had separated (Acts 17:14); Timothy had visited Thessalonica again (1 Thessalonians 3:6), and, probably Silas had accompanied him (Acts 18:5), or had joined him there. — Vine, page 42.

Satan hindered us (v.18) — It may have been that Paul couldn’t return to Thessalonica because of the security taken from Jason, which may have included a guarantee that Paul would not return to the city (Acts 17:9). Paul might have been attempting, and failing, to get this security revoked.

joy (v.19) = chara, the noun form of “grace” — the awareness of God’s grace

crown (v.19) = wreath, like the ones awarded to the winners at the games

Is it not even you (v.19) — even if Paul was unable to return to Thessalonica to see the believers there face to face, he had the assurance that he would see them in the presence of Jesus Christ at the Rapture.

coming (v.19) = parousia, presence, an arrival of one who can deal with the situation, used of the coming of a king or emperor.