Verse by Verse

¹³ For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.

¹⁴ For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans,

¹⁵ who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men,

¹⁶ forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.

for this reason (v.13) — for what he’s about to say in the rest of the verse and in the next one

without ceasing (v.13) — the same word is used in secular writings to describe an incessant cough, so Paul isn’t talking about uninterrupted thanksgiving but constantly recurring thanks

the word of God (v.13) — Paul wasn’t simply stating that the Thessalonians received his words as having come from God but also that that was truly the case.

which also effectively works (v.13) — present continuous tense — Note that while Paul was the messenger, it was the Word of God that brought about their salvation.

imitators (v.14) = followers — 1 Thessalonians 1:6

churches of God which are in Judea in Christ Jesus (v.14) — Galatians 1:22 — “churches of God” is always used in Scripture of the local assemblies — The churches in Judea were Jewish assemblies following the kingdom gospel preached by the twelve apostles (Acts 2:41-47), while that in Thessalonica was a Gentile church following Paul’s gospel of the mystery. But both were made up of believers in Jesus Christ, and the members of both were saved. Later, Paul called upon the Gentile churches to support the Judean churches.

suffered the same things (v.14) — Acts 17:5; 1 Thessalonians 3:4; 2 Thessalonians 1:4

your own countrymen (v.14) — The Jews in Thessalonica had stirred up the Gentile rowdies in the city to attack the believers. Both groups are probably referred to here by Paul.

persecuted (v.15) = drove us out, pursued us, chased completely out of, expelled

please (v.15) = satisfy, win the favor of — in the present continuous tense

contrary (v.15) = opposed, hostile — in Acts 27:4, it is used of the wind against a sailing vessel

forbidding us to speak (v.16) — as at Pisidian Antioch, Acts 13:45, 50; at Iconium, Acts 14:1-5; at Lystra, Acts 14:19; at Berea, Acts 17:13; and at Corinth, Acts 18:12, as well as at Thessalonica. The suggestion that God meant to send a messenger to the Gentiles aroused the Jerusalem Jews to jealous fury, Acts 22:22-23, notwithstanding the repeated testimony of the Scriptures that it was His purpose to bless all nations. — Vine, page 40.

always (v.16) — an uninterrupted succession of wrong behavior

to fill up the measure of their sins (v.16) — God permits the evil things He sees in a man, or in a nation, to grow and develop until they become manifest to other eyes than His own, that thus the righteousness of His judgments, when they do come may be put beyond dispute. So He dealt with the Amorites (Genesis 15:16), the language of which the apostle uses here from the LXX [Septuagint], and in due time judgment fell upon them (Joshua 10). Gabriel ascribed this reason for the delay of the divine retribution in Daniel 8:23. [See also Matthew 23:32] — Vine, page 41

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wrath has come upon them to the uttermost (v.16) — The Jews were already a scattered people, their land under a foreign yoke, and within twenty years of the writing of these words, their temple and their city were destroyed. — Vine, page 41.

⁸ So, affectionately longing 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 dear to us.

⁹ For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God.

¹⁰ You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe;

¹¹ as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children,

¹² that you would walk worthy of God who calls you into His own kingdom and glory.

well pleased to impart (v.8) — they both chose to do it and found pleasure in it — tense indicates a determination made and adhered to — Romans 1:11

impart (v.8) = not just giving, but sharing

you had become dear to us (v.8) — Paul’s ministry, begun because of his love for Christ, resulted in a deep love for the Thessalonians. “Dear” is translated elsewhere as “beloved.”

labor (v.9) = toil resulting in weariness —  Paul was probably tentmaking at night and ministering during the day — Acts 18:3; Acts 20:34-35; 2 Thessalonians 3:7-8

that (v.9 and 12)  = for this purpose

not be a burden (v.9) — 2 Corinthians 11:9

you are witnesses and God also (v.10) — see note on v.5

justly (v.10) = upright, straight dealing

blamelessly (v.10) — no charge against them could be maintained

exhorted (v.11) = call to one’s side, send for, summon in the sense of encouragement

comforted (v.11) = encouragement that cheers someone up

As a father (v.11), Paul charges them, in the sense of challenging them, to walk worthy of God — in v.7, he shows that he was gentle as a mother, thereby demonstrating two aspects of the same love.

calls (v.12) — present, continuous tense —  1 Corinthians 1:9; 2 Thessalonians 2:14; 2 Timothy 1:9

kingdom (v.12) — When used by Paul, “kingdom” does not refer to Christ’s rule on earth during the millennium. He is referring to those who acknowledge the sovereignty of God.

The kingdom is now vested in Christ, at the Father’s right hand. He, though now exiled, is the rightful King. it is not to Jews, but to Gentiles in the flesh, that Paul writes:  He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins (Colossians 1:13-14). — Stam, page 33.

⁴ But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts.

⁵ For neither at any time did we use flattering words, as you know, nor a cloak for covetousness—God is witness.

⁶ Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ.

⁷ But we were gentle among you, just as a nursing mother cherishes her own children.

approved (v.1) = tested, examined, proved, or to accept after the proving has been accomplished

entrusted (v.1) = had faith in,

not as pleasing men (v.4) — tense is present continuous, expressing an aim — Paul’s aim was not to please men but to please God — Galatians 1:10

tests (v.1) = same word translated “approved” earlier in the verse.

flattering words (v.5) = cajolery; i.e., an attempt to persuade by use of insincere speech — Ryrie

cloak (v.5) = pretext, excuse — something used to hide one’s true motives

covetousness (v.5) = a desire to have more, always (in the New Testament) in a bad sense

In regards to flattery, which is external, Paul appealed to his listeners. In regards to motive, which is internal and hidden, Paul appealed to God (v.5).

glory (v.6) = honor, renown, and, perhaps, the material rewards that result

or from others (v.6) — During their short stay at Thessalonica the missionaries had received supplies at least twice from the church at Philippi (Philippians 4:16); but the church at Thessalonica must not be allowed to suppose that these gifts had been sent in response to appeals. No appeal had been made save to God (Philippians 4:6). — Vine, page 32

when we might have (v.6) — “when we had the right, or authority, to”

demands (v.6) — for material support

apostles of Christ (v.6) — Paul is apparently including Silas and Timothy here — 1 Corinthians 9:1-14

gentle (v.7) = (referring to speech) placid, mild, using calming words

cherishes (v.7) — used of birds covering their young with their feathers

1 For you yourselves know, brethren, that our coming to you was not in vain.

² But even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict.

³ For our exhortation did not come from error or uncleanness, nor was it in deceit.

our coming to you was not in vain (v.1) — “not without results” — tense indicates an action with continuing results “has not come to be” — 1 Thessalonians 1:8; 2 Thessalonians 1:10

spitefully treated at Philippi (v.2) — can include insults and physical mistreatment — Acts 16:16-24

we were bold (v.2) — always used in the New Testament for preaching the truth

conflict (v.2) = contest, fight, race

In verse 3, Paul is apparently defending his ministry against claims made by his opponents that his teachings were wrong, impure, or deceitful.

error (v.3) = wandering, forsaking the right path

nor was it in deceit (v.3) — not craftily, not for some personal gain — 2 Corinthians 4:1-2

8 For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place. Your faith toward God has gone out, so that we do not need to say anything.

9 For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God,

10 and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come.

word of the Lord (v.8) — the words of Paul are the words of Jesus Christ

sounded forth (v.8) = used for the sounding of a herald’s trumpet

not only in Macedonia and Achaia (v.8) — Thessalonica was a major seaport, so the message spread all around the known world

faith toward God (v.8) — this indicates that their minds, which had formerly been focused on idols, were turned toward God

we do not need to say anything (v.8) — those whom Paul would have told about the faith of the Thessalonians already had heard

they themselves (v.9) — the people who had heard and seen evidence of the faith of the Thessalonians

turned (v.9) — tense indicates a change immediately consequent upon a deliberate choice. The word is often used literally of turning oneself around (Mark 5:30). God did not become one of their gods. They turned to Him and left their idols.

turned to God from idols (v.9) — This church was composed largely of converts from pagan religions and not from Judaism (see also 1 Thessalonians 2:14-16). Verses 9b-10 summarize the message Paul, Silas and Timothy preached — to serve, as bondslaves, a living (in contrast to lifeless idols) and true God (not false gods). — Ryrie, page 1905.

delivers us from the wrath to come (v.10) —  For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ (1 Thessalonians 5:9). The words “deliver us from” have the sense of rescue either out of actual distress or from imminent peril.

wrath (v.10) — the judgments to come in the Tribulation (called “wrath” in Revelation 6:16; to be delivered from this would indicate a pretribulation rapture of believers). — Ryrie, page 1905.

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Chronologically this is the first written statement from the pen of Paul regarding the imminent coming of Christ for His own, and it demonstrates the fact that the rapture of the Church is part of the special message committed to him (1 Corinthians 15:51-52) and proclaimed by him even during his earlier ministry.

The prophets of old had predicted the return of Christ to judge and reign. His coming for us, however, will not be associated with judgment, but with grace. We will not be here when the bowls of God’s wrath are poured out upon the earth, for before that time we shall have been “caught up” to be with Christ who hath “delivered us from the wrath to come” (v.10).

It is is this “blessed hope” we are told to “wait for” (1 Thessalonians 1:10), and to “look for” (Philippians 3:20; Titus 2:13), even as we keep “serving the living and true God.”

The Great Tribulation of prophecy is consistently and repeatedly associated with the wrath of God in such phrases as “the day of His wrath,” “the time of His wrath,” His “fierceness and wrath,” “the wrath to come,” etc. (See Psalms 2:5; Isaiah 9:19; 13:9; Jeremiah 10:10; Zephaniah 1:14-15; Revelation 6:15-17; 14:10; 15:1; 16:1, 19; 19:15 et al).

Four Propositions and a Conclusion

1. Throughout Scripture Israel’s hope and calling are presented as earthly in sphere, while the hope and calling of the Body of Christ are heavenly (see Genesis 12:1-3, 7; Isaiah 11:1-9; Jeremiah 23:5; Matthew 5:5; 6:10 and cf. Ephesians 1:3; 2:5-6; Philippians 3:20; Colossians 1:5; 3:1-3)

2. Our Lord, while on earth, was sent to none but “the lost sheep of the house of Israel” (See Matthew 15:24; Romans 15:8).

3. If our Lord, while on earth, spoke to His disciples about the rapture of the Body, then the truths of the Body and its rapture to be with Christ were NOT secrets first made known to Paul — as he says they were (See Ephesians 3:1-11; Colossians 1:24-26; 1 Corinthians 15:51-52; 1 Thessalonians 4:15).

4. If our Lord on earth urged His disciples to be watching and waiting for the Rapture, then the Rapture must take place after the Great Tribulation, for He also prepared them for this time of trouble (See Matthew 24:3-21).

5. THEREFORE: Bible teachers who have used Scripture passages from the four Gospels and early Acts to teach the Rapture have failed to rightly divide the Word of truth and have unwittingly helped to bring about the post-tribulation theory, thus frightening sincere Christian people rather than “comforting one another” with the blessed truth that we shall be “delivered from the wrath to come” by the coming of Christ to take the members of His body out of this world (See 1 Thessalonians 1:10; 4:16-18: 5:9-11). — Stam, page 26-28.

⁴ knowing, beloved brethren, your election by God.

⁵ For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.

⁶ And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit,

⁷ so that you became examples to all in Macedonia and Achaia who believe.

knowing (v.4) = knowledge received by observation

brethren (v.4) = used here for all believers, without distinction of sex

election (v.4) — As I understand it, to be elect is to be chosen by God as the means of spreading the gospel. So, in the Old Testament, Israel was elect because the world was to be saved through that nation. Paul was elected to spread the Mystery. He, through the Holy Spirit, chose particular churches (in this case, the Thessalonians – see v.8) to hear, and then spread the word of God.  It’s not that God chooses some to be save and others not to be saved. All have the opportunity.

There are many verses that point to God’s election of Israel as His chosen people (e.g. Deuteronomy 7:6; Psalm 135:4; Amos 3:2; Romans 11:1-2, which also mentions foreknowledge). And yet ” … they are not all Israel who are of Israel …” (Romans 9:6). All Israel was chosen by God and all were given His blessings and the opportunity (alone among the nations of the world) to be saved. All were elect, but not all were saved.

The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us not willing that any should perish but that all should come to repentance (2 Peter 3:9). The word translated “willing” in that verse can also be translated “intending,” “planning,” or “determining.” So, if God is not determining or planning that any should perish, He cannot be choosing some for salvation and “not choosing” others.

our gospel (v.5) — the gospel given to Paul to preach to the Gentiles

word (v.5 and 6) = statement, Paul’s teaching.

power (v.5) — There is no word here about any miracles wrought among the Thessalonians. Rather, the power manifested was that associated with the preaching of the Word, or more specifically, the gospel of the grace of God, which Paul proclaimed. In v.5 he emphasizes, as he does in so many other places, that it was his gospel that had been proclaimed to them “in power, and in the Holy Spirit, and in much assurance.” — Stam, page 19.

and in the Holy Spirit (v.5) — with the sense of “even” or “so then” in the Holy Spirit

and in much assurance (v.5) — the sense is of “fullness,” or “full assurance,” with the “and” again having the sense of “even.” So … the word came to them in power, and that power was in the Holy Spirit and in the fullness of Holy Spirit power.

you know (v.5) = knowledge received by observation — they watched Paul and the others and knew what sort of men they were

what kind of men we were (v.5) — I think Paul is saying that their example was proof of the power the message had to change lives and their conduct under persecution was an example for the Thessalonians to follow when they were persecuted. — 1 Thessalonians 2:3-12.

followers (v.6) = imitators — 1 Corinthians 4:16; 11:1

Paul alone, besides Christ, says repeatedly, “Follow me” (see 1 Corinthians 4:16; 11:1; Philippians 3:17). This is because, unlike the twelve, he represented the glorified Lord in proclaiming a new program and a new message, namely “the dispensation of the grace of God” (Ephesians 3:2), and “the gospel of the grace of God” (Acts 20:24). These were committed to him “by revelation” to proclaim to others (Ephesians 3:1-3).

The Thessalonians believers had become followers of Paul, and thus of the glorified Lord, in three respects, as shown in vs. 6-8:

1. They “received the Word” which Paul proclaimed (see “our gospel” in v.5).

2. They endured “much affliction with joy of the Holy Spirit.”

3. They in turn became examples of Christian faith and conduct to all the believers in Macedonia, Achaia and beyond. — Stam, page 21.

affliction (v.6) — The believers were persecuted for their faith, as Paul had been when he was ministering in Thessalonica (1 Thessalonians 2:14; 3:3; 2 Thessalonians 1:4

joy of the Holy Spirit (v.6) — joy as a fruit of the Spirit (Galatians 5:22; Romans 14:17)

Macedonia (v.7) — the northern province of Greece

Achaia (v.7) — the southern province of Greece

1 Paul, Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace from God our Father and the Lord Jesus Christ.

² We give thanks to God always for you all, making mention of you in our prayers,

³ remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father,

Paul (v.1) — see my notes here, here and here — The letters to the Thessalonians are the only letters in which Paul uses his name only with no descriptive title.

Silvanus (v.1) = Silas, who traveled with Paul on his second missionary journey. A Hellenistic Jew and a Roman citizen.

Timothy (v.1) — see introduction to 1 Timothy

church (v.1) = Lit. “a company called out” — the Greek word is used in Scripture to refer to the Israelites (Acts 7:38); an unruly mob (Acts 19:32); an assembly of governing citizens (Acts 19:39); all those saved in the current dispensation into the Body of Christ (Ephesians 1:22-23); all those saved in the prophetic kingdom (Matthew 16:18); or a local assembly of believers, as here

Thessalonians (v.1) — see the introduction

in (v.1) = expresses intimacy of union

Lord (v.1, 2x) = master, owner — a title of respect — Jesus Christ used the title to describe Himself (John 13:13).

grace to you and peace (v.1) — the latter was the usual greeting among the Jews (cp. Matthew 10:12-13; Luke 10:5), as chairete – “rejoice!” was among Greeks (Acts 15:23). This latter, however, the apostle Paul does not use, but for it substitutes charis = grace. — Vine, page 19.

always (v.2) = on all occasions

without ceasing (v.3) — the same word is used in secular writings to describe an incessant cough, so Paul isn’t talking about uninterrupted prayer but constantly recurring prayer.

Verse three includes faith, hope and love (1 Corinthians 13:13; 1 Thessalonians 5:8; Colossians 1:4-5).

work of faith (v.3) —  Paul  describes this in 1 Thessalonians 1:9: … you turned to God from idols …  —  The same idea is found in John 6:28-29: Then they said to Him, “What shall we do, that we may work the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent”.

labor of love (v.3) — Paul also describes this in 1 Thessalonians 1:9: … to serve the living and true God. Labor, here, is “toil resulting in weariness”

patience of hope (v.3) = patient endurance (under trial) while waiting for Christ’s return — That the Thessalonians had been doing this can be see in 1 Thessalonians 1:6; 2:14 — In 1 Thessalonians 1:10, the patience of hope is described as  … to wait for His Son from heaven … — Hope, here and most places where Paul uses the term, refers to faith in the future, confidence that God will do what He promises.

in (v.3) = should be “of” (patience of hope of our Lord Jesus Christ)

Thessalonica (Saloniki) was originally called Therme, but was refounded by Cassander c. 315 BC and named Thessalonica after his wife, a step-sister of Alexander the Great. Alike in Macedonian and Roman times it was an important city. The Romans made it the capital of the province of Macedonia in 164 BC and a free city after the battle of Philippi in 42 BC. Through it ran the great Egnatian Road, on its way from Neapolis on the Aegean to Dyrrhachium on the Adriatic. — Guthrie, page 1154.

Paul visited Thessalonica on his second missionary journey. Originally, he had intended to minister throughout Asia (in the area that is now Turkey), but the Holy Spirit prevented him and sent him a vision of a man from Macedonia (now Greece) to come there instead (Acts 16:6-10). Paul first visited Philippi and then Thessalonica.

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas. But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king — Jesus.” And they troubled the crowd and the rulers of the city when they heard these things. So when they had taken security from Jason and the rest, they let them go. Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews (Acts 17:1-10).

Luke, in the passage in Acts, states that Paul preached in the synagogue for three Sabbaths. That does not necessarily mean that he only ministered in the city for three weeks. It may have been that, after three weeks, the opposition of the Jews prevented him from going there and so he began teaching in the house of Jason, who was a Gentile. We have no way of knowing how long he was there, but a few verses make it seem like it was longer than three weeks (Philippians 4:16; 1 Thessalonians 2:9; 2 Thessalonians 3:8).

Unlike the “many” Jews who believed at Berea, only “some” among the Thessalonian Jews believed — and again, in contrast to “some” of the Jews who believed, we read the words: “and of the devout Greeks a great multitude, and of the chief [i.e., distinguished] women, not a few (Acts 17:4).

The “devout Greeks” referred to here, were not merely devout in their own religions, for they were found in the synagogue. Rather, while not proselytes, they were God-fearing Gentiles. This being so, however, it must follow that almost immediately they, with Paul and Silas, went about winning multitudes of pagans to Christ, for not only is it clear that the church at Thessalonica was overwhelmingly a Gentile congregation when Paul wrote, but also that their number was made up overwhelmingly of those who had “turned to God from idols,” not from Judaism (1 Thessalonians 1:8-9). This is further confirmed by the fact that there is not even one quotation from the Old Testament to be found in the letters to the Thessalonians. — Stam, page xii.

From Thessalonica, Paul went to Berea, then to Athens. Paul was worried about the new believers at Thessalonica, so he sent Timothy to visit them (1 Thessalonians 3:1-3), encourage them, and report back to Paul. Paul himself went from Athens to Corinth, where he stayed for a year and a half (Acts 18:11) and where he wrote this letter (and 2 Thessalonians) in response to Timothy’s report.

It is generally considered one of Paul’s first letters, probably written around A.D. 51.

Timothy told Paul that the new Christians in Thessalonica were standing strong for their faith, but they had some questions, particularly in regard to some members of the church who had died.

The resources I am using for this study are:

The New Bible Commentary, by D. Guthrie and J.A. Motyer — William B. Eerdmans Publishing Company, 1970

The Ryrie Study Bible (NKJV), by Charles Caldwell Ryrie — Moody Press, 1985

The New Scofield Reference Bible, by C.I. Scofield (1909) Oxford University Press, New York

Commentary on the Epistles of Paul to the Thessalonians, by Cornelius R. Stam (1984) Berean Bible Society, Germantown, Wisconsin

Thessalonians, by W.E. Vine and C.F. Hogg (1911) Thomas Nelson Publishers, Nashville, Tennessee

Complete Bible Commentary, by George Williams

When I quote from one of these books, I will use the author’s name and the page number(s).