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1 Thessalonians 1 - Utley - Bible Commentary

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1 Thessalonians 1

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

Their Work of Faith

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, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

4 knowing, brethren beloved, your election of God.

5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

7 so that ye were ensamples to all that believe in Macedonia and Achaia.

8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.

9 For they themselves shew of us what manner of entering in we had unto you, and how ye 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, which delivered us from the wrath to come.

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1 Thessalonians 1

NASB (UPDATED) TEXT: 1Th 1:1 1Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.

1Th 1:1 "Paul" Saul of Tarsus is first called Paul in Act 13:9 . It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 1:3 ? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name:

1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla

2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 )

Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. 2 Cor. 11:5; 12:11; 15:10).

Notice there is no defense of Paul's apostleship in this introduction to the Thessalonian church. Of all of Paul's churches Thessalonica and Philippi were the most supportive.

▣ "Silvanus" This was his Roman name. He, like Paul, was a Roman citizen (cf. Act 16:37 ). Luke always calls him "Silas." He was a gifted prophet and a respected member of the Jerusalem church like Barnabas (cf. Act 15:22 ; Act 15:27 ; Act 15:32 ; 1Pe 5:12 ). He replaced Barnabas as Paul's companion on the second and third missionary journeys.

SPECIAL TOPIC: SILAS/SILVANUS <http://www.freebiblecommentary.org/special_topics/silas.html>

▣ "Timothy" He was Paul's convert from Lystra on his first missionary journey. Timothy became Paul's team member on the second journey (cf. Act 16:1-3 ) replacing John Mark. For a fuller description cf. Introduction B. 3.

▣ "the Thessalonians" Act 17:1-9 describes Paul's encounter with these people.

▣ "church" Ekklesia means "called out ones." It originally meant a town assembly in Greek society (cf. Act 19:32 ). The Greek translation of the OT, the Septuagint, uses it to translate the Hebrew qahal, meaning "congregation" (cf. Exo 12:6 ; Exo 16:3 ; Lev 4:13 ; Num 14:5 ; Num 20:6 ; Deu 5:22 ; Deu 9:10 ; Deu 10:4 ; Deu 18:16 ). The early church considered themselves the Messianic congregation of Israel. See Special Topic at Gal 1:2 .

▣ "in God the Father and the Lord Jesus Christ" God and Jesus are combined in a syntactical way by using one preposition to identify them both (cf. 1Th 3:11 ; 2Th 1:2 ; 2Th 1:12 ; 2Th 2:16 ). This is one technique used by the NT authors to theologically assert the Deity of Christ. Another was to attribute OT titles and functions of YHWH to Jesus of Nazareth. See Special Topic following.

SPECIAL TOPIC: FATHER <http://www.freebiblecommentary.org/special_topics/father.html>

▣ "the Lord" God revealed His covenant name to Moses in Exo 3:14 —YHWH. The Jews later became afraid to pronounce this holy name, lest they take it in vain and break one of the Ten Commandments (cf. Exo 20:7 ; Deu 5:11 ). Therefore, they substituted another word when they read the Scriptures, Adon, which meant, "husband, owner, master, lord." This is the source of the English translation of YHWH: Lord.

Often when the NT authors called Jesus "Lord" (kurios), they were asserting the Deity of Jesus. This affirmation became the early church's baptismal creedal statement, "Jesus is Lord" (cf. Rom 10:9-13 ; Php 2:6-11 ).

▣ "Jesus" This name means "YHWH saves" (cf. Mat 1:21 ), equivalent to the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation (hosea) suffixed to the covenant name for God (YHWH).

▣ "Christ" This is a translation of the Hebrew term for "Anointed One" (mashiach). This refers to the special empowering and equipping by the Spirit for YHWH's assigned task. It is the Hebrew term for God's Special, Promised, Coming One, "Messiah" (cf. Luk 2:11 ; Luk 2:26 ; Luk 3:15 ; Luk 4:41 ; Luk 9:20 ; Luk 22:67 ; Luk 23:2 ; Luk 23:35 ; Luk 23:39 ; Luk 24:26 ; Luk 24:46 ).

▣ "Grace" Paul changed the secular greeting charein (greetings) to charis (grace), making it uniquely Christian and theologically primary. Grace always precedes peace.

▣ "peace" This reflects the Hebrew greeting shalom. The phrase "grace and peace" was possibly intended to combine traditional Greek and Hebrew greetings.

The King James Version adds a typical Pauline phrase "from God our Father and the Lord Jesus Christ" from 2Th 1:1 after "peace." This phrase does not appear in the Greek uncial manuscripts B, F, or G. It does appear in the ancient uncial manuscripts א and A. A slightly modified form appears in manuscript D. It may be a scribal gloss from 2Th 1:2 . The UBS4 gives the shorter text without the additional phrase an "A"rating (certain).



NASB (UPDATED) TEXT: 1Th 1:2-10 2We give thanks to God always for all of you, making mention of you in our prayers; 3constantly 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, 4knowing, brethren beloved by God, His choice of you; 5for our gospel did not come to you in word only, but also in Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. 6You also became imitators of us and of the Lord, having received the word in much tribulation with joy of the Holy Spirit, 7so that you became an example to all the believers in Macedonia and in Achaia. 8For 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. 9For 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, 10and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.

1Th 1:2 "We" This refers to Paul, Silas and Timothy (the believing Jewish mission team). Paul used this plural pronoun more often in 1 Thessalonians than in any other letter. It is uncertain how this affected the process of writing the book. Paul often used scribes. Exactly how much freedom these scribes had is unknown.

▣ "give thanks to God" This is a present active indicative indicating continuous action. A spirit of thanksgiving characterizes the entire letter (cf. 1Th 2:13 ; 1Th 3:9 ). Paul had a wonderful relationship with this church as he did with the church at Philippi. Paul's opening prayers are not only culturally expected in Greek style, but often seem to outline his theological topics.

SPECIAL TOPIC: THANKSGIVING <http://www.freebiblecommentary.org/special_topics/thanksgiving.html>

▣ "making mention of you" This is a present middle participle indicating a purposeful decision by Paul to continue to pray. The syntactical structure of Paul's prayer can be seen in the three dependent clauses: (1) making mention (1Th 1:2 ); (2) constantly bearing in mind (1Th 1:3 ); and (3) knowing (1Th 1:4 ).

SPECIAL TOPIC: INTERCESSORY PRAYER <http://www.freebiblecommentary.org/special_topics/intercessory_prayer.html>

1Th 1:3 "constantly bearing in mind" This is a present active participle. This shows Paul's intense, abiding concern for these believers. He thought of and thanked God often for these converts, as he did for all the churches (cf. Rom 1:9 ; Eph 1:16 ; Php 1:3-4 ; Col 1:9 ; 2Ti 1:3 ; Philemon v.4).

NASB, NRSV "your work of faith and labor of love and steadfastness of hope"

NKJV "your work of faith and labor of love and patience of hope"

TEV "how you put your faith into practice, how your love made you work so hard, and how your hope in our Lord Jesus Christ is firm"

NJB "your faith in action, worked for love and persevered through hope"

Each of these three phrases is in a grammatical construction that asserts that the work is produced by faith, the labor is produced by love, and the steadfastness is produced by hope. The focus is on active, faithful believers. Faith is always a response to God's initiating activity.

These characteristics form the basis of Paul's thanksgiving to God. In Eph 2:8-10 , grace and faith are related to good works. These three terms (faith, hope, and love) are often linked in the NT (cf. Rom 5:2-5 ; 1Co 13:13 ; Gal 5:5-6 ; Col 1:4-5 ; 1Th 5:8 ; Heb 6:10-12 ; Heb 10:22-24 ; 1Pe 1:21-22 ). The order often differs. "Faith," in this context, does not refer to doctrine (cf. Jud 1:3 ; Jud 1:20 ), but to personal trust (cf. 1Th 1:8 ). See Special Topic at Gal 3:6 .

▣ "labor" "Labor" is a very intense word—Christianity is active not passive (cf. 1Co 15:58 ).

▣ "steadfastness" This is not a passive concept either, but an active, voluntary, steadfast endurance in the face of trials (cf. Luk 21:19 ; Rom 5:3-4 ). It meant to see a need and then voluntarily help carry the load as long as needed (cf. 2Th 1:4 ).

▣ "hope. . .in the presence of our God" This refers to the parousia or Second Coming, a major theme of this letter (cf. 1Th 1:10 ; 1Th 3:13 ; 1Th 4:13 to 1Th 5:11 ; 1 Thess. 5:32; 2Th 1:7 ; 2Th 1:10 ). Notice that each chapter ends discussing this very subject. "Hope" does not have the connotation of a doubtful "maybe" or "could be" as in English, but rather the expectation of an event with an ambiguous time element. See Special Topic: Hope at Gal 5:5 .

1Th 1:4 "knowing" This is the third of three participles which relate to Paul's prayer in 1Th 1:2 .

▣ "beloved by God" Literally "divinely loved ones." This perfect passive participle phrase is theologically linked to their election (cf. Eph 1:4-5 ). It emphasizes believers continuing status as "loved ones." The agent of love is God. The adjective "beloved" (agapçtos) is usually used of the Fathers's love for Jesus (cf. Mat 3:17 ; Mat 12:18 ; Mat 17:5 ; Eph 1:6 ). It comes to be used for those who trust Him by faith and are now also the beloved by the Father (cf. Rom 1:7 ; Col 3:12 ; 2Th 2:13 ).

NASB "His choice of you"

NKJV "your election by God"

NRSV "that he has chosen you"

TEV "God. . .has chosen you"

NJB "that you have been chosen"

While no verb appears (just the noun phrase "the choice of you"), the agent of the action is God in Christ, which is expressed by the passive voice in the previous verb and with God specifically mentioned. This is asserting the theological necessity of God's initiating love and choice (cf. Joh 6:44 ; Joh 6:65 ). Paul knew they were chosen because they responded to the gospel! God's choice was confirmed by His powerful actions expressed in 1Th 1:5 . Election is a call to holiness (cf. Eph 1:4 ) and service (cf. Col 3:12-14 ; 2Pe 1:2-11 ).

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE <http://www.freebiblecommentary.org/special_topics/election.html>

1Th 1:5 NASB, NKJV "did not come to you in word only"

NRSV "came to you not in word only"

TEV "not with words only"

NJB "it came to you not only as words"

More than just an abstract idea, the gospel changed their lives (cf. Rom 1:16 ; Jas 2:14-26 ). This must be true of gospel preaching today. Holiness, not only accurate doctrine, is the goal (cf. Rom 8:28-29 ; Gal 4:19 ; Eph 1:4 ). The gospel is (1) a person to welcome, (2) truths about that person to be believed, and (3) a life emulating that person to be lived! All three are crucial.

▣ "in power and in the Holy Spirit " There are three related things that confirmed God's choice:

1. gospel came in word

2. gospel came in power

3. gospel came in Holy Spirit

This refers to (1) what happened to the Thessalonian believers personally or (2) God's work through Paul (cf. Rom 8:15-16 ). There was powerful confirmation of the truth and spiritual power of the gospel through Paul's preaching and teaching.

▣ "with full conviction" This "full assurance" (cf. Col 2:2 ; Heb 6:11 ; Heb 10:22 ) could refer to Paul's preaching or the Thessalonians' response to the gospel.

▣ "as you know what kind of men we proved to be among you for your sake" Paul is contrasting the way he and his mission team acted among the Thessalonians (cf. 1Th 2:7 ; 1Th 2:10 ) compared to those mentioned in 1Th 2:3-6 . Notice the differences in chapter 2:

Paul Others

amid much opposition not from error not from impurity not by way of deceit not men pleasers not flattering speech not for greed not seeking glory gentle as a nursing mother having a fond affection imparted the gospel and themselves error impurity deceit men pleasers flattering speech greed seeking glory

Paul is describing false teachers and trouble makers among the Jews (e.g., Act 17:5 ).

1Th 1:6 "You also" This is an emphatic contrast to the "we" of 1Th 1:2-5 .

NASB, NRSV "You also became imitators of us and of the Lord"

NKJV "And you became followers of us and of the Lord"

TEV "You imitated us and the Lord"

NJB "and you were led to become imitators of us, and of the Lord"

"Imitators" comes into English as "mimic" (cf. the Greek term and concept are found in 1Th 1:6 ; 1Th 2:14 ; 2Th 3:7 ; 2Th 3:9 ; 1Co 4:16 ; 1Co 11:1 ; Gal 4:12 ; Php 3:17 ; Php 4:9 ). Christlikeness is God's goal for every believer (cf. Rom 8:28-29 ; Gal 4:19 ; Eph 1:4 ). The image of God in mankind is to be restored (cf. Lev 11:44 ; Lev 19:2 ; Mat 5:48 ; Eph 1:4 ; Eph 5:1 ).

NASB, NKJV "having received the word"

NRSV "you received the word"

TEV "you received the message"

NJB "you took to the gospel"

This term has the connotation "to receive as a welcomed guest" (cf. Mat 10:40-41 ; Mat 18:5 ) or "to receive a message" (cf. 2Co 11:4 ; Jas 1:21 ). This is an aorist middle (deponent) participle. Humans must respond to God's offer of love in Christ's finished work by repentance and faith (cf. Mar 1:15 ; Joh 1:12 ; Joh 3:16 ; Act 3:16 ; Act 3:19 ; Act 20:21 ; Rom 10:9-13 ). Salvation is (1) a message (doctrinal truth); (2) a person (existential encounter); and (3) a life to live (1Th 1:6 ). We receive the gospel message and befriend Jesus. We must trust completely in both. This results in a new life of faithfulness and holiness.

NASB "in much tribulation"

NKJV "in much affliction"

NRSV "in spite of persecution"

TEV "even though you suffered much"

NJB "the great opposition all round you"

This is literally "to press" (cf. Joh 16:33 ; Act 14:22 ; 2Th 1:4 ; 2Th 1:6 ). Becoming a Christian does not guarantee a lack of tension—on the contrary, it is quite the opposite (cf. Mat 5:10-12 ; Joh 15:18-19 ; Rom 8:17 ; 1Pe 3:13-17 ; 1Pe 4:12-19 ). Acts 1:7 describes some of the persecution Paul (cf. 2Co 4:7-12 ; 2Co 6:3-10 ; 2Co 11:23-28 ) and this church experienced.

▣ "with the joy of the Holy Spirit" This joy given by the Spirit is so encompassing and complete that it is present and sustaining amid great persecution and pain. It is a joy unaffected by circumstances (cf. Rom 5:2-5 ; 2Co 7:4 ; 1Pe 4:13 ).

1Th 1:7 "you became an example to all the believers" In some ways this is hyperbole, but in others very literal. The Thessalonian believers' joy and perseverance under testing and trial was a source of great encouragement to other believers. This is also how the suffering of Job, the prophets (cf. Mat 5:10 ; Mat 5:12 ), the Messiah, and the Apostles affect future believers. Often believers most powerful testimony is during times of trial, pain, and persecution.

▣ "example" See Special Topic following.

SPECIAL TOPIC: FORM (TUPOS) <http://www.freebiblecommentary.org/special_topics/form.html>

▣ "in Macedonia and in Achaia" These were Roman provinces. Achaia is located within modern Greece; Macedonia is a political state independent of Greece, though culturally and economically related.

1Th 1:8 "has sounded forth" This is literally "trumpeted" or "thundered." It is a perfect passive indicative which implies that through their joy amidst trials the gospel "sounded forth and still sounds." In English we get the word "echo" from this Greek word. 1Th 1:8-10 form one sentence in Greek.

▣ "but also in every place" This is a metaphorical exaggeration (hyperbole) similar to 1Th 1:2 (cf. Rom 1:8 ). The Bible, being an eastern book, often uses figurative language. Be careful of western literalism.

SPECIAL TOPIC: EASTERN LITERATURE <http://www.freebiblecommentary.org/special_topics/eastern_literature.html>

NASB "so that we have no need to say anything"

NKJV "so that we do not need to say anything"

NRSV "so that we have no need to speak about it"

TEV "There is nothing, then, that we need to say"

NJB "We do not need to tell other people about it"

An ambiguous phrase, many translations supply "the faith" from the previous clause. This does not necessarily mean that they understood everything about Christian doctrine or even about suffering. But their lives showed that the gospel truly took root in their hearts and minds. The Holy Spirit will reveal the basics of the gospel to every receptive heart.

1Th 1:9 "turned to God from idols" This refers to their repentance from pagan idolatry. The gospel is both negative and positive—repentance and faith (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ). There is a "turning from" as well as a "turning to."

The NASB Study Bible (p. 1748) makes the observation that the three destructive evidences of the Thessalonian conversion were

1. turning from idols

2. serving God

3. waiting for Christ's return



▣ "to serve" Literally this means "as a slave." This is a present infinitive. They turned (aorist) from idols and continued to serve the true, living God (cf. Rom 6:18 ). This portrays God as King and His followers as servants. In one sense, we are slaves, in another, we are sons.

▣ "a living and true God" This reflects God's covenantal name, YHWH (cf. Exo 3:14 ). YHWH is the ever-living, only-living God. This is the basis of biblical monotheism (cf. Deu 4:35 ; Deu 4:39 ; Deu 6:4 ; Isa 45:5-6 ; Isa 45:18 ; Isa 45:21-22 ; Isa 47:8 ; Isa 47:10 ).

SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>

1Th 1:10 This verse is like a summary of the gospel (cf. 1Co 15:1-4 ). These summaries are often called the kerygma ("proclamation").

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH <http://www.freebiblecommentary.org/special_topics/kerygma.html>

▣ "to wait for His Son from heaven" This is another present infinitive. They continued to serve (cf. 1Th 1:9 ) God and to wait for Christ's return. Paul continued his emphasis on the Second Coming as the theological keynote of the letter. Every chapter ends on this subject (cf. 1Th 1:10 ; 1Th 2:19 ; 1Th 3:13 ; 1Th 4:13-18 ; 1Th 5:23 ). See Special Topic at 1Th 5:9 .

▣ "whom He raised from the dead" This was confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Corinthians 1:5 ). All three persons of the Trinity were active in Christ's resurrection: the Father—Act 2:24 ; Act 3:15 ; Act 4:10 ; Act 5:30 ; Act 10:40 ; Act 13:30 ; Act 13:33-34 ; Act 13:37 ; Act 17:31 ; the Spirit—Rom 8:11 and the Son—Joh 2:19-22 ; Joh 10:17-18 . See SPECIAL TOPIC: THE TRINITY <http://www.freebiblecommentary.org/special_topics/trinity.html> at Gal 4:4 .

▣ "rescues us" This is a present middle (deponent) participle which emphasizes Jesus' continuous action on our behalf. The victory is ongoing (cf. Rom 8:31-39 ). He continues to intercede for us (cf. 1Jn 2:1 ; Heb 7:25 ; Heb 9:24 ).

▣ "wrath to come." For some, Jesus' Second Coming is their great hope, but for others it will be their eternal loss. The believers will experience the persecution and pressure of Jews and pagans, but they will never experience the wrath of God (cf. 1Th 5:9 ). The wrath of God is coming (present middle [deponent] participle) on all those who reject Christ (cf. 1Th 2:16 ; Matthew 2:5 ; Romans 1-2). It is surely true that wrath is an anthropomorphic term, but so too, is "the love of God."

At the end of each chapter in 1 Thessalonians an allusion to the Second Coming is prominent (cf. 1Th 1:10 ; 1Th 2:19 ; 1Th 3:13 ; 1Th 4:13-18 ; 1Th 5:23 ). New Testament writers view time and history through their world-view of a coming day of judgment and reward. The NT is thoroughly eschatological (cf. How to Read the Bible For All Its Worth by Fee and Stuart, pp. 131-134).

SPECIAL TOPIC: TRIBULATION <http://www.freebiblecommentary.org/special_topics/tribulation.html>

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language) <http://www.freebiblecommentary.org/special_topics/god_described_as_human.html>




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Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press.
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