Verse by Verse

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

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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.

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.