2Th 1:1

Vv 1,2: Greetings. The three missionaries, who had first brought the gospel to Thessalonica and established the church in that city, now address the ecclesia a second time, in terms almost identical with the greeting of their first letter (1Th 1:1n).

Paul is still in Corinth. Apparently, only a few months have elapsed since he had sent his first letter to the brethren at Thessalonica.

2Th 1:3

Vv 3-12: Thanksgiving and prayer for the Thessalonians.

Vv 3-5: Paul’s thanksgiving. His prayer in these verses parallels closely his opening prayer in the first letter (1Th 1:2,3).

WE OUGHT: “Opheilo” — to owe (as money) in Luke 7:41; to be under obligation (to love our wives) in Eph 5:28. The same phrase, including “opheilo”, is found in 2Th 2:13, but not elsewhere in Paul’s letters.

AND RIGHTLY SO: “Axios” — right, on the ground of fitness, as for examples: that labor should be rewarded (Luke 10:7) and sin punished (Luke 23:15).

YOUR FAITH IS GROWING MORE AND MORE: The superlative “hyper” (English equivalent: “super!”) is prefixed to “auxano”, which described organic growth, as the growth of that which lives, such as seed (Luke 13:14) or flowers (Mat 6:28). Faith must be alive” and active before it can grow. There is no such thing, really, as a passive “faith”, or a “nodding assent” to that which is true. Paul had earlier expressed a desire to return and strengthen the Thessalonians in faith (1Th 3:10); now he is thankful that, even in his absence, their faith has grown.

THE LOVE EVERY ONE OF YOU HAS FOR EACH OTHER IS INCREASING: “Love” is “agape”, the full, self-sacrificing Christian love (1Th 3:12). That it is increasing is the test proposed by Christ: Joh 13:34,35. Such “love” was a quality for which the church had already been commended (1Th 1:3, 4:9,10). “Increasing” is the same word (“pleonazei”) used in 1Th 3:12, so that Paul is here recording the answer to his prayer expressed there.

“Two small words show us where Paul wishes us to put the emphasis; ‘bound’ and ‘meet’: ‘We are bound to thank God always for you, as it is meet.’ This is not just a desire we have in appreciation of our good fortune in having friends like the brethren and sisters, for that very appreciation should bring with it a driving force, even as Paul says, ‘He is bound to give thanks.’ This is also implied in the use of that other word ‘meet.’ It is a pity that this old English word is not used as frequently now as it used to be. It carries with it the idea of suitability, of being the correct and proper thing to do. Thus Adam was provided with a help, ‘meet’ or suitable for him. It also occurs in the reply of the prodigal’s father to his eldest son: ‘It is meet that we make merry…’ It is the proper thing to do. So the Apostle, driven by an urge which was right and proper, thanked God for his brethren and sisters. How easy it is for us to take these blessings for granted” (Xd 113:408).

“Maybe I should thank God for my brothers and sisters more often. In the past my thanks for them have been because of the blessings that I have received from them, and I have given thanks for new brothers and sisters when they have just given their lives to the Lord. But as far as following the examples of Paul, Silas and Timothy and giving thanks for the growth of faith and love, I fall far short. What we have to do is to take more notice of how our brothers and sisters are growing spiritually, seeing how they are developing their faith and how their love is growing. Then, when we begin to recognize their growth, we can truly appreciate it and thank God for it. So let us consider the faith and love of our brothers and sisters and then rejoice in their achievements and thank God for them” (RP).

2Th 1:4

THEREFORE, AMONG GOD’S CHURCHES WE BOAST: The ecclesias over a rather wide area (1Th 1:8,9) had heard of the practical faith of the Thessalonians. Even Paul and Silas, in contrast to their normal practice, are not embarrassed to speak in glowing terms of these new converts (cp 1Th 2:19,20).

PERSEVERANCE: “Hupomone” — literally, an abiding under, or endurance. “Steadfastness.”

AND FAITH: Thus persecutions and trials are the means by which faith is developed (Heb 12:1-3; Jam 1:3,4; 5:7,8; 2Pe 1:6; Rev 14:12)

PERSECUTIONS: “Diogmos.” This generally refers to sufferings endured on account of one’s faith.

TRIALS: “Thlipsesin”: means afflictions of a more general nature (1Th 1:6n). The Thessalonians had a faith strong enough to remain steadfast under every form of trial (1Th 3:7). In this Paul commends them as an example for other ecclesias to follow.

2Th 1:5

ALL THIS IS EVIDENCE THAT GOD’S JUDGMENT IS RIGHT: Their heroic endurance in the face of sufferings was so unusual as to indicate (“endeigma” — offer evidence or proof of) its divine source: God was on their side, and they were strengthened by their faith and hope in Him. Furthermore, it is part of God’s “righteous judgment” that trials are the means by which His people may be brought to maturity or perfection (1Th 3:3; Acts 14:22; 1Co 11:31,32; Heb 12:5-8).

AS A RESULT YOU WILL BE COUNTED WORTHY OF THE KINGDOM OF GOD: They were not worthy as a result of what they did, but rather they were deemed to be worthy as a result of what God did righteously in and through them. They were not justified by their works, but by their faith — once it was put to the test by God.

The Christian community should not be a comfortable club for the conserving of the lives of a few believers. It should be a place of striving, of enduring, of overcoming, where real “fruit” is produced to the glory of God. It should be a place where faith and love are refined in the crucible of trials and hardships. If it is not such a place, then why not?

At first sight the apostle’s argument in v 5 is difficult. Surely the presence of sufferings would deny, rather than prove, that God is working to a righteous purpose. The fault is ours if we fail to understand the divine message, if we see instead as the “world” sees. The Bible does not look on sufferings in quite the same way as most modern people do. To us, accustomed as we are to the conveniences of an affluent society, suffering may seem almost an “evil” — something to be avoided at all costs. It is true that one need not be a masochist — seeking pain out of some sense of perverted “pleasure.” Nevertheless the true Bible message is that suffering, in all its varied forms, is often the means of working out God’s eternal purpose. It develops in the sufferer qualities of character. It teaches valuable lessons. In one form or another, it is inevitable; the believer is ordained to it (1Th 3:3).

The faith of a believer is not some fragile thing, to be wrapped in cotton, insulated from all shocks. It is robust, it is alive, it grows and flourishes, and it needs both sunshine and rain. The very troubles which the world heaps upon the believer become, under God’s hand, the means by which he may grow into a fruitful vine, a productive plant. Suffering therefore is no evidence that God has forsaken us; it is evidence that He is with us.

2Th 1:6

Vv 6-10: Divine judgment.

GOD IS JUST; HE WILL PAY BACK TROUBLE TO THOSE WHO TROUBLE YOU: Trouble or “tribulation” (“thlipsin”) is the present lot of believers (v 4; 1Th 1:6; 3:4). However, for the rest of the world, tribulation will be future and far greater in intensity (Mat 24:21; Mark 9:47-50; Luke 13:3,5; Rom 1:18-32; Rev 3:10). Paul is preparing to give some of the details (2Th 2) of those terrible tribulations.

2Th 1:7

AND GIVE RELIEF TO YOU WHO ARE TROUBLED, AND TO US AS WELL: The word “relief” (“anesin”) signifies a relaxation of tension and is used by Paul with regard to relief from suffering, as in the slackening of a taut bowstring (2Co 2:13; 7:5; 8:13). Such rest will be experienced along with Paul and Silas and Timothy in the kingdom of God (2Th 1:5), accompanied by other, more positive and far-reaching, blessings. Since Paul had experienced, and was continuing to experience, his own sufferings (2Th 3:2; 1Th 2:15; 3:7; 2Co 11:24-27), he knew what he was talking about! This was no smooth “bedside manner” of one who had never known pain and anguish. Paul had known God’s comfort even in tribulation; now he is in a position to dispense that same comfort to others who suffer (2Co 1:3-7).

THIS WILL HAPPEN WHEN THE LORD JESUS IS REVEALED: “Apokalupsis”: the unveiling of that which is at present hidden (1Co 1:7; Rom 2:5; 8:18; 1Pe 1:7,13; 4:13; 5:1; etc). This word, with its air of mystery and suddenness and surprise, offers a different aspect of the “parousia” (see Lesson, “Parousia”). The two words refer to the same event — that is, the literal return of Christ — but from different perspectives.

FROM HEAVEN: This is expressive not just of location and direction (1Th 4:16) but also of authority. The “kingdom of heaven” is the kingdom of God on earth, because it derives its power and authority from God in heaven (Mat 5:3,5,10; 6:10).

IN BLAZING FIRE: The “blazing fire” of his coming is reminiscent of the glory and brightness of the special divine manifestations in the OT: Exo 3:2 (cp Acts 7:30); 19:18; 24:17; Deu 5:4; Psa 18:12; Isa 30:27-30; Dan 7:9,10. Fire may be associated with jealousy (Song 8:6), and divine punishment (Lev 10:2; Num 16:35; Isa 65:15,16; Mal 4:1; Rev 20:9). God, benevolent though He might wish to be, is also in certain circumstances a “consuming fire” (Heb 12:29).

WITH HIS POWERFUL ANGELS: The “angels of his power” (Mat 16:27; 24:30,31; 25:31; 26:53). This is equivalent to his “saints” or “holy ones” (NIV) in 1Th 3:13 (see note there). Christ does not come with his saints (ie, his glorified brethren); he comes with his angels and to his brethren. The angels are also involved with the Lord’s coming in such passages as Mat 13:39,41,49 and Mark 8:38.

2Th 1:8

HE WILL PUNISH THOSE WHO DO NOT KNOW GOD: The Gentiles, those who are “without God (‘atheists’) in the world” (Eph 2:12; cp Gal 4:8; 1Th 4:5), being estranged and alienated from Him (Rom 1:18-32; Eph 4:17,18). There is comparable OT language describing the “heathen”, or nations (Jer 10:25; Psa 79:6). Paul appropriately singles them out for special retribution, in view of their special participation in the persecution of Gentile believers in Thessalonica (Acts 17:5; 1Th 2:14).

AND DO NOT OBEY THE GOSPEL OF OUR LORD JESUS: Paul here means the Jews, well-grounded in the Scriptures, who should have been expected to obey the gospel preached by Jesus. These Jews were the indisputable enlightened rejectors of the first century (John 3:18,19; 9:31; 12:48-50) — Abraham’s natural descendants (Rom 10:3), who should have obeyed but did not (v 16; cp Isa 53:1; 66:4). Like the Gentiles — and with much less reason — the Jews have been adamant in their opposition to believers in Thessalonica and its vicinity (Acts 17:5,13).

2Th 1:9

THEY WILL BE PUNISHED WITH EVERLASTING DESTRUCTION: The same word for “destruction” occurs also in 1Th 5:3. “Everlasting destruction” is clearly the counterpart and contrast of “everlasting life” (Rom 2:7; 5:21; 6:22,23; Gal 6:8), and therefore involves DEATH — literal and final. It is plain that everlasting punishment means a punishment that is everlasting in its effect, though not in duration of actual suffering. The ultimate wages of sin is literal death (Rom 6:23), in this case the “second death” (Rev 21:8). The punishment of the wicked is annihilation: a complete and final cutting off (Psa 37:9,10,20,34; Job 20:5-8; John 15:6; Mal 4:1,3). Death is a state of unconsciousness (Ecc 9:5,6; Psa 146:3,4), and so it will be even for the wicked. Sodom is spoken of as “suffering the vengeance of ETERNAL fire”, yet Jeremiah speaks of Sodom being “overthrown IN A MOMENT” (Lam 4:6).

AND SHUT OUT FROM THE PRESENCE OF THE LORD AND FROM THE MAJESTY OF HIS POWER: An aspect of this punishment is a dismissal “away from” the very presence of Jesus Christ (Mat 7:23; 8:12; 22:13; 25:30,41; Luke 13:27; Rev 22:15), echoing the fearful language of Isa 2:10,19,21. Therefore Paul has in mind here those who, being responsible by their knowledge, have appeared before Christ the Judge (Rom 14:10-12; 2Co 5:10,11) only to be rejected by him.

There is a link with 1Th 1:9: Believers had turned “away from” (sw) idols, so that they might not be turned “away from” the presence of Christ at his coming.

The language here is that of the Garden of Eden: as Adam and Eve hid themselves from the presence of God (Gen 3:8), so He at last sent them forth from His presence (v 23). Cain, as punishment for his crimes, was sent even further from the presence of God (4:16). And so man, ever since, has existed apart from, or away from, God. Jesus is the means by which God seeks to bring man back into His presence (Psa 16:10,11), but for some who listened to (and even accepted) His initial invitation, their fate will be the same as Cain’s.

2Th 1:10

ON THE DAY HE COMES TO BE GLORIFIED IN HIS HOLY PEOPLE: The glorification of the saints (1Th 4:17; 2Th 1:7a; 2:1; Psa 89:7) will occur at the same time as the everlasting destruction of the wicked. They are the two aspects of the vindication of the righteousness of God. These “saints” are — probably in contrast to 1Th 3:13 — the once-mortal believers called to be “holy ones” (Rom 1:7; 1Co 1:2; 16:1; 2Co 1:1; 9:1; Phi 1:1; Col 1:2,4; etc).

Christ will be glorified — physically — in his saints, who will be made “like him” when he appears (1Jo 3:2).

AND TO BE MARVELED AT AMONG ALL THOSE WHO HAVE BELIEVED: “…saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Rev 5:12,13).

“Marveled” in this verse has the connotations of praising, and glorifying, and especially that of breath-taking wonder (Psa 68:35).

BECAUSE YOU BELIEVED OUR TESTIMONY TO YOU: They had not only accepted the facts, but they had acted, decisively and with finality, upon what they believed. Even though their faith and actions had brought sufferings upon them, it was that very action of believing and accepting that will one day stand them in such glorious company at Christ’s coming. Thus the present is always linked to the future.

2Th 1:11

Vv 11,12: Paul’s prayer for their future acceptance.

THAT OUR GOD MAY COUNT YOU WORTHY: We cannot be “worthy” by our own actions solely; every man sins and falls short of the glory of God (Rom 3:19). However we may be deemed or reckoned worthy by the One who created us, and Who has provided a covering and cleansing for our sins (Eph 2:5,8; Rom 4:16).

HE MAY FULFILL EVERY GOOD PURPOSE OF YOURS: Or better, “that (God) may fulfill every good purpose (of His, in you).” Paul’s words in Phi 2:12,13 express a similar thought: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” Cp also Col 1:9,10 and Eph 1:5-11. What they had already attained was important, but there was still room for growth and improvement (1Th 3:10; 4:1).

EVERY ACT PROMPTED BY YOUR FAITH: See 1Th 1:3n. Faith is never a passive thing, but a ceaselessly active phenomenon — appropriating God’s blessings and God’s power to our service of Him.

2Th 1:12

THAT THE NAME OF OUR LORD JESUS MAY BE GLORIFIED IN YOU: In v 10 Paul stated that Christ at his coming WILL BE glorified in his people. Now he goes even further, to assert that Christ MAY BE glorified even now in his brethren.

“Name” in Scripture suggests more than a verbal designation: it speaks of character (Exo 34:6,7; Psa 9,10; John 17:6), rank (Heb 1:4); and power and authority (Mark 9:39; John 5:43; 17:11,12; Acts 4:10; 1Co 5:4); in short, the whole personality. This was the “name” of God (whether “Yahweh”, “Jehovah”, “Shaddai”, or “Theos” is a matter of lesser consequence) — His character and His authority — which Jesus manifested to the disciples (John 17:24-26).

2Th 2:1

Vv 1-12: The Man of Sin destroyed by Christ at his coming.

Vv 1,2: Warning against false claims.

CONCERNING THE COMING: Not “by the coming” (as in AV). Paul refers to the subject at hand, which he has been discussing in 2Th 1:5-12. “Coming” = “parousia”, a coming alongside, a visible presence (See Lesson, “Parousia”).

AND OUR BEING GATHERED TO HIM: “Epi-sunagoge”: “Our assembling” (RSV). The same word occurs as a noun in Heb 10:25, having to do with the assembling together of the church for the communion service. But this reference is “about” the return of Christ — as the previous phrase and the whole context states: “assembly”, then, must be the great assembly: the final gathering of believers (living and dead) (Mat 23:37; Mark 13:27; Luke 13:34; 1Th 4:17) to the Marriage Supper of the Lamb.

WE ASK YOU, BROTHERS: This is the apostle’s introduction to an exhortation or request of great importance (cp 1Th 4:1; 5:12; Phi 4:3).

2Th 2:2

NOT TO BECOME EASILY UNSETTLED: “Easily” (“tacheos”) actually means “quickly”, or “hastily”, “Unsettled” (“saleuo”) = agitated, tossed, as by the action of strong wind or waves.

ALARMED: “Throemai”: put in a tumult. This word is used in a similar sense with regard to the return of Christ in Mark 13:7 and Mat 24:6.

PROPHECY: This is, literally, “spirit”, Gr “pneuma” — here referring to the (supposed) “revelation” and teaching of a false prophet (cp 1Jo 4:1; 1Th 5:19,20; 1Co 14:12,32). They needed to “discern the spirits” and recognize the spurious (1Co 12:10).

REPORT: “Logos” — a word-of-mouth communication, possibly purporting to come from Paul (cp his expression: “this we say unto you by the word of the Lord”: 1Th 4:15).

OR LETTER SUPPOSED TO HAVE COME FROM US: The “supposed to have come from us” probably refers to all three forms of forged communication: spirit, report, and letter. Judaizers had resorted to publishing their own letters of commendation for the Corinthian ecclesia (2Co 3:1); this problem was acknowledged at the Jerusalem conference (Acts 15:24). In view of the prevalent forgeries, and in order positively to prove his own authorship, Paul sent his letters by the hand of accredited representatives (2Co 2:3,4,13; 7:6-8; 8:16-24). Furthermore, he sometimes signed his letters (2Th 3:17; Col 4;18; 1Co 16:21); at least once, he wrote the whole letter himself (Gal 6:11).

SAYING THAT THE DAY OF THE LORD HAS ALREADY COME: The “day of the Lord” or “of Christ” is Paul’s common expression of reference to the “parousia” or visible return of Christ (1Th 1:10; 5:2). Whereas the KJV has “at hand”, the NIV is better: “has already come”; cp “has come” (RSV) or “is present” (RV). The expression is very strong in expressing suddenness or imminence: things present as distinguished from things to come (cp usage, Rom 8:38; 1Co 3:22; Gal 1:4; Heb 9:9).

It was not erroneous to teach, as Paul himself did, that Christ might soon come: Paul clearly believed himself that he might live to see that day (1Th 4:13-18), and he was no longer a young man. The error that was being foisted upon the Thessalonians was that the final events immediately preceding the return of Christ had already commenced.

2Th 2:3

Vv 3-9: The Man of sin revealed.

See Lesson, Man of sin.

See Lesson, Man of sin, first century.

See Lesson, Man of sin, Zec 5.

See Lesson, Man of sin = Beast of Revelation.

Vv 3-9: The parallels between the “Man of Sin” and the Serpent of Eden are many and obvious. How could it be otherwise when the “Man of Sin” is Scripturally defined as the “Seed of the Serpent?” “Like father, like son”, certainly!”:

2Th 3:1

Vv 1-5: Prayer preparation for work: Undoubtedly Paul is preparing the ground for what will be a difficult reprimand in the section that follows (2Th 3:6-15). He does not intend to ignore the problem, and he will speak quite bluntly when the times comes. But first he carefully reminds his readers of God’s love and Christ’s faithfulness. Here there is common ground for all believers. Men who truly know and remember such exalted concepts will not be resentful or angry at faithful and searching exhortations. Neither will they respond, “We cannot do what you ask”, when they have just been reminded that it is only in the Lord’s grace and not their own will and strength that they can succeed.

Vv 1,2: Paul’s request for prayer.

FINALLY, BROTHERS, PRAY FOR US: Paul had previously requested their prayers (1Th 5:25n), but here he is more specific as to objects. Elsewhere also he has requested prayers for the progress of the gospel (Eph 6:19,20; Col 4:3,4).

THAT THE MESSAGE OF THE LORD MAY SPREAD RAPIDLY: By “the message of the Lord” Paul means his own preaching of it (1Th 2:13). He wants the word of the Lord to “run” (AV mg) as he preaches it, a figure of speech perhaps borrowed from the Greek games (cp 1Co 9:24; Rom 9:16, Gal 2:2; 5:7; Phi 2:16), but also reminiscent of Psa 147:15 (“His word runneth very swiftly”) and Psa 19:5 (“a strong man running a race”). In other words, Paul hopes for many rapid conversions. Paul sometimes speaks of his apostolic endeavors as “running” (1Co 9:24; Gal 2:2; Phi 2:16). “Running” is also a Heb idiom for a prophet eager to communicate his message from God (Jer 23:21; Eze 1:18,20; 1Ki 18:46; 2Ch 16:9; Hab 2:2; Amos 8:12; Zec 4:10; Dan 12:4).

AND BE HONORED: Men are led to honor the Word of the Lord when they see what it can do, and especially when they see it having speedy effect on its hearers. The word had also been translated “triumph” (RSV) to carry forward the figure of running in a contest.

JUST AS IT WAS WITH YOU: Their fame had spread abroad throughout Macedonia and Achaia, so that everywhere he went the apostle heard of their spiritual progress and firmness in the faith (1Th 1:5-9). Since Paul had left Thessalonica, he had had nowhere near the same sort of success in Berea or Athens — and he was bound to remember fondly how his preaching had produced swift and solid results among the Thessalonians.

2Th 3:2

AND PRAY THAT WE MAY BE DELIVERED FROM WICKED AND EVIL MEN: The first of the two adjectives (“atopos”) signifies that which is out of place, and is used more often of objects than of men. It is variously rendered “unreasonable” (AV) “wrong-headed”, “perverse”, “truculent”, and “monstrous.” These wicked men were probably unbelieving Jews in Corinth, where Paul was encountering opposition even as he wrote (Acts 18:5,6,12,13; cp 1Th 2;14-16).

FOR NOT EVERYONE HAS FAITH: “The faith”, with the definite article here, refers to the body of doctrines believed by Christians. While some who hear the faith expounded react positively, and develop faith of their own, others react only with hostility and (sometimes) violence. They “receive not the love of the truth”, but are deluded into believing lies (2Th 2:10,11), and act accordingly.

2Th 3:3

Vv 3-5: Paul’s confidence in Christ.

BUT THE LORD IS FAITHFUL: The last phrase of v 2 suggests the transition: “Not everyone has faith. But the Lord is faithful.” A similar contrast is evoked from the same word again in 2Ti 2:13: “If we believe not (ie, have not faith), yet he (Christ) abideth faithful.”

As God is faithful (1Co 1:9; 10:13; 2Co 1:18; 1Th 5:24), so the Lord Jesus Christ is faithful.

AND HE WILL STRENGTHEN… YOU: This is “sterizo” again, as in 1Th 3:2,13; 2Th 2:17.

AND PROTECT YOU FROM THE EVIL ONE: An echo of the Lord’s prayer (Mat 6:13). This also echoes the words of Jesus (John 17:15) when he prayed for his disciples.

The word “keep” or “guard” (“phulasso”) — which signifies military protection against a violent attack, is used of God guarding Noah through the flood (2Pe 2:5), and Jesus guarding his disciples in the days of his flesh (John 17:12). It is uncertain as to whether the last expression signifies “evil” as a general principle (as AV translates), or “the evil one” (RV, NIV, RSV mg); if the latter, then Paul may have in mind unbelieving Jews, the Roman authorities, or perhaps — more specifically — the “man of sin” (2Th 2:9).

2Th 3:4

WE HAVE CONFIDENCE IN THE LORD: Therefore believers need not rely on their own strength or abilities, since the Lord Jesus Christ is a sufficient and active force on their behalf. Our pride in our natural talents will lead inevitably to failure. But our faith will call forth his faithfulness to strengthen and protect us. Cp similar expressions in Gal 5:10 and Phm 1:21.

THAT YOU ARE DOING AND WILL CONTINUE TO DO THE THINGS WE COMMAND: Though it may appear outwardly that believers are solely responsible for what they do, in the divine perspective this is far from the complete picture. Thus to exhort believers to do that which is entirely against natural inclinations is not a pointless exercise, because with God nothing is impossible! For believers, their union with Christ counteracts the weakness of human nature.

COMMAND: Gr “parangello” = to announce, to give a message or an order, especially from a higher military rank down to a lower. A very strong and authoritative word, used five times in the Thessalonian letters (1Th 4:11; 2Th 3:4,6,10,12) and elsewhere in 1Ti 6:13; 1Co 7:10; 11:17.

2Th 3:5

MAY THE LORD DIRECT YOUR HEARTS INTO GOD’S LOVE: As Paul had been “directed” (sw) to them (1Th 3:11), so they would be “directed” into the love of God — so long as they remained in the faith. The Lord’s help is indispensable: the fact that Paul has complimented them (v 4) does not imply that they are self-sufficient.

GOD’S LOVE: This could mean three different things, all possible, and probably to be considered inclusively: (1) That they might learn to love God. (2) That they might know fully that God loved them. (3) That they might truly love one another, and all men after the pattern of God’s love for them (John 3:16; 1Jo 3:16-18; etc).

AND CHRIST’S PERSEVERANCE: “And into the patient waiting for Christ” (AV). Paul encourages them to learn patience or endurance (1Th 1:3n) in their trials of faith, as they wait for the return of Christ. The faithful endurance of Christ himself is to be their example (Heb 12:2,3; 1Pe 2:21-23).

” ‘The Lord direct your hearts into the love of God, and into the patient waiting for Christ’ (AV). How patient are we? Do we equate patience with do-nothingness? Is the patient man the one who just sits in his chair and rocks occasionally? This is not God’s idea of patience. Jesus commended those who had ‘an honest and good heart, who heard the word, kept it and brought forth fruit with patience.’ That’s the idea. To bring forth fruit with patience. James picks up this theme and likens us to the farmer who ‘waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the earIy and the Iatter rain. Be ye also patient; stabIish your hearts: for the coming of the Lord draweth nigh.’ Yes, the farmer must be patient. He cannot hurry the harvest, but he has to plant the seed or there will be no harvest. We must do our part. God will surely do His.

“Patience involves doing. Patience means planting and watering and waiting. God will give the increase. Are we patiently continuing in well doing as Paul taught us to do? Are we ‘taking the prophets who have spoken in the name of the Lord as an example of suffering affliction and of patience?’ James says we should learn from their example and then he singles out Job in particular. ‘Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy’ ” (MM).

2Th 3:6

Vv 6-15: Warnings against idleness.

Vv 6-10: Paul’s previous example.

See Lesson, “Walking disorderly” (2Th 3).

IN THE NAME OF THE LORD JESUS CHRIST: Paul officially states his authority by (1) giving Christ his full title, and (2) reminding them that he Paul speaks as Christ’s representative. Paul is “a man set under authority” (Luke 7:8), as they are. This same urgent and solemn phrase introduces another exhortation concerning ecclesial discipline in 1Co 5:4.

WE COMMAND YOU, BROTHERS: Paul addresses the whole congregation as “brothers”, and indicates as well that those who are particularly guilty in this matter are also brothers (ie “from every brother”). This is tenderness and concern. (Such characteristics are not nearly so evident, for example, in Paul’s words in 1Co 5:11.) But nevertheless the word “command” (“parangello” — cp vv 4,10,12) is a strong word: he does not advise or suggest, he orders!

TO KEEP AWAY FROM EVERY BROTHER: The AV has “withdraw”. The Gr “stello” is a nautical term, used literally of the furling of a sail, and hence metaphorically of pulling back or shrinking away from a person or thing: translated “avoiding” (2Co 8:20), “withdraw” (Gal 2:12), and “draw back” (Heb 10:38). The word is used for gathering one’s dress closely to oneself, expressing extreme disgust or displeasure. In view of v 15 (“Yet count him not as an enemy, but admonish him as a brother”), “withdraw” does not mean “excommunicate” but rather: “Keep away from, do not go along with those activities which are wrong.”

WHO IS IDLE: Or “walketh disorderly” (AV). “Ataktous” is a military term, signifying to be out of step, to break ranks, to desert one’s post, to be insubordinate. The disorderly tendencies of the Thessalonians, hinted at by Paul in 1Th 5:14 (where the same word occurs), as well as 1Th 4:11,12, now receive much more serious consideration. We may assume the gentle hints of the first letter had been ineffective in checking their tendencies toward unruliness. The exact nature of this unruliness may only be inferred from the detailed wording of vv 7-13.

AND DOES NOT LIVE ACCORDING TO THE TEACHING YOU RECEIVED FROM US: The sw (“paradosia”) was used by Paul in 2Th 2:15. Paul had previously instructed them on just these points of working and idleness; this instruction is perhaps to be found in 1Th 4:11,12; 5:14 — but certainly Paul also instructed them verbally in much more detail (2Th 3:10).

2Th 3:7

FOR YOU YOURSELVES KNOW HOW YOU OUGHT TO FOLLOW OUR EXAMPLE: Paul is not giving them any new teaching, but simply directing their attention to what they knew quite well already.

WE WERE NOT IDLE WHEN WE WERE WITH YOU: Again, the AV has “we behaved not ourselves DISORDERLY”. The invitation of the apostles was not optional, it was imperative. Paul is not in the least reluctant to appeal to his own example; he has done so earlier: “For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake. Any ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit” (1Th 1:5,6).

No preaching of the gospel will ever be truly effective if it is not accompanied by works consistent with the message preached — works that demonstrate sincerity and power. Everything Paul claimed in his words could be observed in his works (cp 1Th 2:1; 3:3; 4:2; 5:2). He did not loaf or shrink his duties, nor depend on others to support him (v 8). The invitation of Paul is a recurring exhortation in his letters (1Co 4:16; 11:1; Phi 3:17; 4:9).

2Th 3:8

NOR DID WE EAT ANYONE’S FOOD WITHOUT PAYING FOR IT: “To eat bread” is Hebrew idiom for “to get a living” (Gen 3:19; 2Sa 9:7; Amos 7:12; Psa 41:9). Paul does not mean that he had never accepted any man’s hospitality, but instead that he had not depended on others for his livelihood.

ON THE CONTRARY, WE WORKED NIGHT AND DAY, LABORING AND TOILING SO THAT WE WOULD NOT BE A BURDEN TO ANY OF YOU: Paul repeats the point he had made in his first letter to the Thessalonians: “For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God” (1Th 2:9).

Cp also 1Co 4:12; 2Co 12:13; Gal 6:2; Eph 4:28. Paul’s profession, at which he labored long hours — and probably for very low pay — was that of tentmaker (Acts 18:3).

2Th 3:9

NOT BECAUSE WE DO NOT HAVE THE RIGHT: “Right” is the Greek “exousia”, which signifies — not “power” (as AV) — but “authority” (cp RSV and NEB) or privilege. Paul did have the right to live from his preaching, as he discussed in some detail in 1Co 9:3-14, basing his words on the commission of Christ (Mat 10:9,10; Luke 10:7,8; cp Gal 6:6; Phi 4:10; 1Ti 5:17,18). But he chose not to exercise that right.

BUT IN ORDER TO MAKE OURSELVES A MODEL FOR YOU TO FOLLOW: As he said in 1Co 9:15, Paul did not avail himself of this privilege as a personal policy, because of the effect it might have on other believers: “Yet count him not as an enemy, but admonish him as a brother” (v 15).

It would have been difficult for the ecclesia to discipline its members who were lazy, if they could have pleaded that the apostles got by “without working.” But if those who were entitled to the support of others chose rather to support themselves, along with performing their other tasks, how much more should they who lacked such entitlements earn their own living!

Furthermore, Paul by working to support himself sought to undermine the claims of those “pseudo-apostles” who had no scruples about extorting money from the flock of God (2Co 11:7-15; cp Rom 16:18; 2Pe 2:13-15; Jude 1:11).

2Th 3:10

IF A MAN WILL NOT WORK, HE SHALL NOT EAT: The saying of Paul emphasizes “will”: He does not suggest that those who CANNOT work should not eat, but only that those who can but WILL not work should not eat. Also, the continuous tense gives the thought of habitual attitude. That man is intended for labor, and that he is intended to find satisfaction in his daily toil, is suggested by God’s words to Adam: “in the sweat of thy face shall thou eat bread, till thou return unto the ground” (Gen 3:19).

This Bible teaching, true as it is, must be balanced by the teaching on the necessity of giving aid to those who are in need. Since it is unwillingness to work rather than lack of opportunity which is reprimanded, those who are unemployed through no fault of their own should be provided for by those who have the means. The example of the Jerusalem ecclesia at the very beginning (Acts 2:44,45; 4:32; 6:1-6) is one to be emulated (cp 2Co 8:14,15; James 1:5-12; Deu 15:8,10).

Although Paul makes no direct connection between the two themes, it appears that the Thessalonians’ expectation of Christ’s return and the prevailing attitude of laziness and unruliness were in fact related. The unwillingness of some to work — attributable in part to the general Greek ethic of the time — was further encouraged in this unhealthy direction by the belief that the “parousia” (the coming of Christ) was very near. Thus there seemed little or no need to provide for the future. Against this wrong philosophy Paul argued: (1) that Christ’s return was not necessarily quite so near as they supposed — since certain events must happen first, and (2) that the Christian is required to work if possible, to support himself and not to be a burden upon his brethren.

2Th 3:11

Vv 11-13: Additional instructions.

WE HEAR THAT SOME AMONG YOU…: Paul has not been simply speaking in general terms; rather, he has a definite situation in mind, and he writes to correct known errors (cp 1Co 11:18). Although he could name names, he chooses not to do so.

IDLE: “Disorderly” (AV): See v 6n and 1Th 5:14n.

THEY ARE NOT BUSY; THEY ARE BUSYBODIES: There is a play on words here — the words “work” and “busybodies” have the same root. As Moffatt puts it, they are “busybodies instead of busy”. Or, as Knox (and NEB), “minding everybody’s business but their own.” Paul explains in greater detail what he means by busybodies when writing to Timothy: “Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to” (1Ti 5:13). Peter exhorts similarly: “If you suffer, it should not be… as a meddler [or ‘a busybody in other men’s matters’: AV]” (1Pe 4:15).

2Th 3:12

COMMAND: “Parangello” — the very authoritative term (vv 4,6,10).

URGE: “Parakaleo” (cp 1Th 2:11; 3:2,7; 4:1,10,18; 5:11,14; 2Th 2:17).

IN THE LORD JESUS CHRIST: As in v 6, Paul reminds the Thessalonians of his full apostolic authority.

TO SETTLE DOWN: The AV has “quietness”: cp, again, the almost identical exhortation in Paul’s first letter: “Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you” (1Th 4:11).

AND EARN THE BREAD THEY EAT: See v 8n.

2Th 3:13

NEVER TIRE OF DOING WHAT IS RIGHT: Cp Gal 6:9. It is surprisingly easy to become weary through doing nothing; in fact idleness appears to be more tiring than actually working. It is then through sheer boredom we are apt to take a more active interest in other people’s business than we ought. So Paul warns the others as well (“But ye, brethren”) of these matters.

“Enkakesete” (“to tire”) implies the possibility that the working majority might lose heart in observing their idle brothers. Even they (not beset with the minority’s problem) need reminding that “well doing” includes generosity toward those in need, if not toward those who refuse to work (v 10).

2Th 3:14

Vv 14,15: Discipline.

IF ANYONE DOES NOT OBEY OUR INSTRUCTION IN THIS LETTER, TAKE SPECIAL NOTE OF HIM: Literally, “Set a mark on this person.” Mark him out, separate him — not necessarily in the sense of excommunication, but certainly in the sense that a clear distinction is being made. Cp the sense of the exhortation of Paul in Rom 16:17: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.”

DO NOT ASSOCIATE WITH HIM: The verb is “sunan-amignumi”, literally “to be mixed up together.” Do not “mix” with such a person. Such a word should not be pressed beyond the idea of a limited social ostracism, since the people in question retain the status of “brethren” (v 15). Nevertheless, such minor discipline, if unsuccessful in its object, might be followed by formal excommunication (cp Mat 18:17; 1Co 5:11).

IN ORDER THAT THEY MAY FEEL ASHAMED: Always Paul has in mind repentance and reinstatement to full privileges and relationships. Punishment in and of itself is not the object. Compare Tit 2:8; 1Co 4:14.

2Th 3:15

YET DO NOT REGARD HIM AS AN ENEMY: Do not consider him to be “as an heathen man and a publican” (Mat 18:17). It would seem that throughout this section Paul has in mind the words of Christ in Mat 18:15-20.

BUT WARN HIM AS A BROTHER: “Warn” = “nouthetes” (1Th 5:12n). Not “as though” he was a brother — he IS a brother. Warn or “admonish” (AV) him, therefore, because he IS a brother, the purpose being to gain him or win him over to better ways (Mat 18:13).

2Th 3:16

NOW MAY THE LORD OF PEACE HIMSELF GIVE YOU PEACE: The traditional priestly blessing (Num 6:26), echoed by Jesus in his promise of the Comforter (John 14:27; 16:33), is now adopted by Paul as well, in his last written prayer on behalf of his Thessalonian brethren. “Peace”, Scripturally speaking, is not the absence of strife, but prosperity in the fullest sense, and oneness and joy of association in the family of God (1Th 1:1; 2Th 1:2).

This is the only NT instance of “Lord of peace.” “God of peace” is the more common phrase (1Th 5:23; Rom 15:33; 16:20; Phi 4:9; 2Co 13:11). However, Paul does write elsewhere that the Lord Jesus Christ was “made peace” (Col 1:20), and that “he is our peace” (Eph 2:14).

AT ALL TIMES AND IN EVERY WAY: This “peace” does not come occasionally, but it is ever-present and unchanging.

THE LORD BE WITH ALL OF YOU: This prayer also is based on the words of Jesus: “Behold, I am with you always” (Mat 28:20; cp 18:20). “I will never leave you, nor forsake you” (Heb 13:5).

2Th 3:17

I, PAUL, WRITE THIS GREETING IN MY OWN HAND: Quite probably all (or most) of Paul’s letters were written by secretaries to whom he dictated (perhaps, in this case Silas or Timothy — 2Th 1:1).

One such secretary was Tertius (Rom 16:22). But it is just as likely that Paul added final thoughts and signatures in most cases (see, for examples, Gal 6:11; 1Co 16:21; Col 4:18; Phm 1:19). This practice was customary in ancient times.

WHICH IS MY DISTINGUISHING MARK IN ALL MY LETTERS: This, Paul says, is his own peculiar handwriting, which they will recognize. Evidently, Paul is especially concerned in this case about forgeries, hence his stress on this sign of authenticity (cp 2Th 2:2).

THIS IS HOW I WRITE: “As I do now, so I intend to do in the future.”

2Th 3:18

THE GRACE OF OUR LORD JESUS CHRIST BE WITH YOU ALL: The second letter is concluded just as was the first (1Th 5:28), with the exception that the word “all” is added. This letter has been characterized by stern rebuke, especially toward the end; therefore Paul is careful to show the Thessalonians that they are ALL, equally, in his thoughts and prayers.

Col 2:2

UNITED IN LOVE: “Knit together” (AV); interwoven: head and body together (v 19).

LOVE: “The article commonly talked about as ‘love’ is not the apostolic article. The popular article consists of an emasculated mind, and honeyed word uttered in a silly tone. The apostolic ‘knitting together in love’ is on the goodly foundation ‘of all riches of the full assurance of understanding.’ It is a love springing from identical convictions — a common love resulting from a common enlightenment; a mutual affection spontaneously generated by unity of knowledge and judgment, and this not in the scanty form of ‘opinion’ or the cold uncertainty of ‘views’, but in the richness of a positive and pronounced ‘assurance of understanding’; enthusiastic convictions if you will, without which there can be no true discipleship of Christ. This is a state of mind that stops not short at ‘good words and fair speeches’, but shows its faith by ‘works’, without which, a man, whatever his knowledge and understanding, or ability to speak with even higher than human tongues, is a ‘sounding brass and a tinkling cymbal.’ There be many fig trees fair and promising to look upon, which, when the Master comes to inspect them and finds nothing but leaves, will wither up before his destroying curse” (SC 36).

Col 2:5

ORDERLY… FIRM: Military terms: “good order” (taxos) and “firmness” (stereoma): a company of soldiers keeping in straight ranks, and holding firm to their path, or course, even in the face of enemy fire.

Col 2:6

RECEIVED: Gr “paralambano” = to receive as a tradition laid down.

CONTINUE TO LIVE IN HIM: Lit, as AV, “so walk ye in him.” “If we have received Christ himself in our inmost hearts, our new life will manifest its intimate acquaintance with him by a walk of faith in him. Walking implies action. Our religion is not to be confined to our closet; we must carry out into practical effect that which we believe. If a man walks in Christ, then he so acts as Christ would act; for Christ being in him, his hope, his love, his joy, his life, he is the reflex of the image of Jesus; and men say of that man, ‘He is like his Master; he lives like Jesus Christ.’ Walking signifies progress… proceed from grace to grace, run forward until you reach the uttermost degree of knowledge that a man can attain concerning our Beloved. Walking implies continuance. There must be a perpetual abiding in Christ. How many Christians think that in the morning and evening they ought to come into the company of Jesus, and may then give their hearts to the world all the day: but this is poor living; we should always be with him, treading in his steps and doing his will. Walking also implies habit. When we speak of a man’s walk and conversation, we mean his habits, the constant tenour of his life. Now, if we sometimes enjoy Christ, and then forget him; sometimes call him ours, and anon lose our hold, that is not a habit; we do not walk in him. We must keep to him, cling to him, never let him go, but live and have our being in him… persevere in the same way in which ye have begun, and, as at the first Christ Jesus was the trust of your faith, the source of your life, the principle of your action, and the joy of your spirit, so let him be the same till life’s end; the same when you walk through the valley of the shadow of death” (CHS).

Col 2:7

ROOTED: “The believer’s spiritual experience is a living organism which requires nourishment” (BCol 114).

ROOTED… BUILT UP… STRENGTHENED…: The dimensions of depth, height, and breadth.

Col 2:8

TAKES YOU CAPTIVE: Gr “sulagogeo”: to lead away as booty, as by a slave-raid. “Kidnap”.

DECEPTIVE PHILOSOPHY: The serpent!

PRINCIPLES: Gr “stoicheio”: lit, “things set out in a row”; “the present mundane physical existence, and the rudiments attached to it” (BCol 35).

Col 2:9

ALL THE FULLNESS OF THE DEITY: “How vast his grace, how firm his faithfulness, how unswerving his immutability, how infinite his power, how limitless his knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour’s heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in his adorable character as the Son of God, is by himself made over to us most richly to enjoy. His wisdom is our direction, his knowledge our instruction, his power our protection, his justice our surety, his love our comfort, his mercy our solace, and his immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures” (CHS).

DEITY: “Godhead” (KJV) = Gr “theotetos”. Trinitarians will state that it refers to the essence and nature of the Godhead, not just to divine perfections and attributes of divinity. But… according to LS, “theotes” (the nominative form, from which “theotetos” is derived) means “divinity, divine nature.” Being truly “divinity,” or “divine nature,” does not make Jesus as the Son of God coequal and coeternal with the Father, any more than the fact that all humans share “humanity” or “human nature” makes them coequal or all the same age. Paul makes reference to the post-resurrectional state of Jesus, in which he bears a glorified body. This is entirely different to the mortal, pre-resurrectional state of the Messiah. Indeed, that same body is promised to the believers, whose “bodies shall be made like unto his own glorious body” and who “shall be like the angels, who neither marry, nor are given in marriage.” (The angels, of course, are themselves, divine beings; that is to say, they are composed of divine substance. They are not individual “gods”, as the Mormons would have us believe.) Paul uses the expression rather frequently, defining it as a “fulness of Godhood” (theotes, Col 2:9), ie a totality of God’s attributes, something that can dwell “bodily” in Jesus, and which can also dwell in men. The author of Ephesians therefore promises: “That ye might be filled with ALL the fulness of God” (Eph 3:19.) Peter, too, promises that men can one day “participate in the Divine Nature” (2Pe 1:4), and (as John and Paul add) become “like God” (1Jo 3:2), possessing bodies “like unto his glorious body” (Phi 3:21), and transformed into the very image of the Lord (2Co 3:18.)

IN BODILY FORM: Plainly, a ref to the humanity of Jesus.

Col 2:10

YOU HAVE BEEN GIVEN FULLNESS IN CHRIST: “You are complete in him” (AV): not needing any other knowledge or law!

Col 2:11

IN HIM YOU WERE ALSO CIRCUMCISED: Circumcision of the heart: Rom 2:29; cp Phi 3:3; Deu 10:16; Jer 4:4. There was such a thing as spiritual “circumcision”, even in the OT: Deu 10:16; Jer 4:4.

THE PUTTING OFF OF THE SINFUL FLESH: “Put off” in baptism: Rom 6:6. Sins inseparable from the body: v 23; Eph 2:3.

Col 2:12

BURIED WITH HIM IN BAPTISM: Baptism = a burial, hence a death. Also, a birth, as those alive from the dead (Rom 6:13; Joh 3:3-5), forgiveness (Act 2:38; 22:16). Identifies one with Jesus at the cross (our sin offering): Rom 6:3-6. In ct circumcision, baptism is a conscious, intelligent, adult choice, undertaken in faith.

RAISED WITH HIM: Gr “sunegeiro”: to be raised together with. Sw Col 3:1.

See VL, Christ’s resurrection, reality.

Col 2:13

GOD MADE YOU ALIVE WITH CHRIST: Baptism sym not only a death, but also a birth: Rom 6:13; John 3:3-5.

HE FORGAVE US ALL OUR SINS: Acts 2:38; 22:16.

Col 2:14

THE WRITTEN CODE: “Cheirographon” = autograph, ie on a note of indebtedness. Cp Xt’s parable of debt = sins, Mat 18:23-25. Cp also the writing of the curses of the Law, in the trial of jealousy: Num 5:17.

HE TOOK IT AWAY, NAILING IT TO THE CROSS: “The method adopted by the Father for removing the evil which ensued in consequence of Adam’s transgression illustrates His righteousness and unchangeableness. Without abrogating the law of sin and death, the bestowal of the Mosaic law opened the way for the removal of its effects by causing its precepts to meet on Jesus, who fulfilled that law in its minutest details. In obedience to that law, he freely offered himself as a sacrifice, and thus came under its curse, for it is written: ‘Cursed is every one that hangeth on a tree’ (Gal 3:13). Since the law cursed a righteous man, its abolition in Christ was a justifiable procedure…

“In this we have the most remarkable illustration of the way in which one law may be neutralised by another, after the example of the law of the Medes and Persians. Mordecai was not permitted to alter the edict given under the king’s seal for the destruction of the Jews, but another edict permitting them to defend themselves brought to nought the evil designs of the enemy. Similarly, ‘a law which neither we nor our fathers could bear’ is neutralised, and its ultimate effects removed in the case of those who are redeemed in Jesus anointed” (HSul).

Col 2:15

// Heb 2:14.

DISARMED: Gr “apekduomai”: to divest wholly oneself, or to despoil. “Spoiled” in AV. Related to word for “putting off” in v 11.

TRIUMPHING OVER THEM: Gr “thriambeu”: “leading them captive” — either (a) one’s secular and/or religious enemies, beaten and enslaved; or (b) one’s own sin-principle and sin-tendencies.

Col 2:17

SHADOW: A type or pattern of the Law (Heb 10:1). Paul warns against coming under bondage to the Law: Gal 4:10,11; 5:1-4.

Col 2:18

“Let no one disqualify you, insisting on self-abasement and worship of angels, taking his stand on visions, puffed up without reason by his sensuous mind” (RSV).

ANGELS: Perhaps, especially, the angels through whom the Law was given to Moses and to Israel (cp Heb 1:4; 2:2).

Col 2:19

“The ecclesia is the body of Christ, who is its Head. All the members look to him for guidance, all actively accept his call for service to him and to all the rest of his body. Harmony between the members in their work and life in the Faith is obtained only secondarily by considering working arrangements with one another. Primarily it is secured by looking to and listening to the Head, obedience to whose counsels brings peace to all ecclesias of saints. Jesus and the spirit of Jesus were all that mattered to the first century brethren. The rest followed naturally. The apostles did not preach themselves or their arrangements; they preached Christ Jesus the Lord. Their knowledge was only of Jesus Christ and of him crucified, their glorying not in the ecclesial organization they were building up, but in the cross of the Lord Jesus Christ. All things but him were loss. The Truth was not primarily a set of doctrines; the Truth was Jesus. The Life was not essentially a series of injunctions and prohibitions; the Life was Jesus. They were all brethren of Jesus, believers in Jesus, called out (ecclesia) and set apart (saints) by and for Jesus” (FCE 164,165).

Col 2:22

HUMAN COMMANDS AND TEACHINGS: Man-imposed ordinances: Mat 15:8,9.

Col 3:1

RAISED WITH: Gr “sunegeiro”: to be raised together with. Sw Col 2:12.

THINGS ABOVE: “The world is poor because her fortune is buried in the sky and all her treasure maps are on the earth.”

An eagle had been captured when it was quite young. The farmer who snared the bird put a restraint on it so it couldn’t fly, and then he turned it loose to roam in the barnyard. It wasn’t long till the eagle began to act like the chickens, scratching and pecking at the ground. This bird that once soared high in the heavens seemed satisfied to live the barnyard life of the lowly hen.

One day the farmer was visited by a shepherd who came down from the mountains where the eagles lived. Seeing the eagle, the shepherd said to the farmer, “What a shame to keep that bird hobbled here in your barnyard! Why don’t you let it go?” The farmer agreed, so they cut off the restraint. But the eagle continued to wander around, scratching and pecking as before. The shepherd picked it up and set it on a high stone wall. For the first time in months, the eagle saw the grand expanse of blue sky and the glowing sun. Then it spread its wings and with a leap soared off into a tremendous spiral flight, up and up and up. At last it was acting like an eagle again.

Perhaps we have let ourselves be comfortable in the barnyard of the world — refusing to claim our lofty position as God’s children. He wants use to live in a higher realm — to “seek those things which are above.” Like the eagle, it’s not too late for us to soar to greater heights.

CHRIST IS SEATED: Suggesting finality, completeness of his work (Heb 10:12). By contrast, the angels (Col 2:18) STAND in God’s presence (Luk 1:19).

Col 3:2

// Isa 55:8,9.

Col 3:3

YOU DIED: Died to sin, as the example of Paul on the Damascus Road.

YOUR LIFE IS NOW HIDDEN: The “bread of LIFE”, hidden manna, kept in the Most Holy until the High Priest returns from offering sacrifice on the “Day of Atonement” (cp Heb 9:4,28; Exo 16:32,33).

Cp Isa 26:20,21: at the time of the Assyrian invasion, Yahweh encouraged His people to take refuge in Him. Speaking of the Babylonian invasion, the prophet Jeremiah encourages the people to trust in Yahweh (Jer 39:18). Likewise the prophet Zephaniah echoes the words of Jeremiah, his contemporary (Zep 2:3).

Col 3:4

Eternal life, not a present possession. Instead, to be bestowed at Christ’s second coming: Phi 3:21; 1Jo 3:2.

Col 3:5

PUT TO DEATH: “Mortify” (AV). The logical consequence of v 3: “you died”… therefore, “put to death”! Cp Rom 6; Gal 2:20; 1Co 9:24-27.

AND GREED, WHICH IS IDOLATRY: This is an age dedicated to getting more and yet more money, in order to spend it on more and yet more selfishness: fine houses, fine foods, expensive trips, and the worship (yes, it is “idolatry” — Col 3:5!) of car and garden and, last but not least, our own adorned, deodorized, tanned, and groomed selves! It is an age when millions succumb to the enticements of health spas and country clubs, to exercise, and diet, and build the new and improved “You”. It is as though we can, and should, “recreate” ourselves in a more pleasing image — an object suitable to be “idolized”! One cannot help but draw the analogy to Isaiah’s ironic description of the idolater — who seeks out a tree trunk and cuts and shapes and polishes it into an extraordinary beauty, finally to fall down and worship it: “Deliver me, for thou art my god” (Isa 44:14-17).

Col 3:8

// Eph 4:24.

“Profanity disgraces the user and demeans the hearer” (French proverb).

Col 3:9

TAKEN OFF: “Old self”, or “old man”, is put off at baptism: Rom 6:6. See Article, “Old man” and “new man”.

Col 3:10

PUT ON: “New self”, or “new man”, is the new life of the believer patterned after Christ: Rom 6:5-11; 2Co 5:17. “New man” = “new mind”: Eph 4:23,24. Not a new nature: cp Psa 51:10; 2Co 4:16; Rom 7:22; 1Pe 1:14-16.

Col 3:12

KINDNESS: “No act of kindness, no matter how small, is ever wasted” (Aesop). “I expect to pass through life but once. If, therefore, there be any kindness I can show, or any good thing I can do for any fellow being, let me do it now… as I shall not pass this way again” (William Penn). “Kind words do not cost much. They never blister the tongue or lips. They make other people good-natured. They also produce their own image on men’s souls, and a beautiful image it is” (Blaise Pascal).

GENTLENESS: See Lesson, Gentleness.

Col 3:13

FORGIVE AS THE LORD FORGAVE YOU: Christ’s forgiveness of us, alone, makes the new life possible.

“The best memory is that which forgets nothing but injuries. Write kindness in marble and write injuries in the dust” (Persian Proverb. “To carry a grudge is like being stung to death by one bee” (WHO Walton).

Col 3:14

LOVE, WHICH BINDS THEM ALL TOGETHER: Love is the “outer” garment, which holds the other, “inner” garments (ie v 12) in their places. Or, alternatively, “above all, LOVE (ie, the ‘agape-feast’), which binds us together” (Woos 666).

Col 3:15

Peace: made (Col 1:20), preached (Eph 2:17), enjoyed (Rom 5:1), filling hearts (Rom 15:13), given (John 14:27), keeping (Phi 4:7), and ruling (Col 3:15).

Col 3:16

“God respects you when you work, but He loves you when you sing!”

Col 3:18

Col 3:18–Col 4:1: 3 related sets: (a) wives and husbands; (b) children and parents; and (c) servants and masters. The same order in Eph 5:22–Eph 6:9.

Vv. 18,19: Marriage is the God-designed “fit” of things! Marriage needs to take into account the “manufacturer’s specifications”!

Col 3:22

A young man working in a restaurant was admonished by his supervisor to be courteous and friendly to all guests as they arrived and left. “Why should I bother?” he asked. “I’m off to university, and I won’t be here after two more months.”

“Well,” said the boss, “that’s not exactly true! Actually, you won’t be here after two more MINUTES! You can pick up your check now.”

Col 3:23

DO IT WITH ALL YOUR HEART: “Enthusiasm finds the opportunities, and energy makes the most of them” (HS Huskiness). “Nothing is so contagious as enthusiasm; it moves stones, it charms brutes. Enthusiasm is the genius of sincerity, and truth accomplishes no victories without it” (E.G. Litton).

Col 3:24

IT IS THE LORD CHRIST YOU ARE SERVING: “Speaks then the apostle to those so-called ‘right reverend fathers’, the bishops, or ‘the venerable the archdeacons’? No, indeed, Paul knew nothing of these mere inventions of man. Not even to pastors and teachers, or to the wealthy and esteemed among believers, was this word spoken, but to servants, ay, and to slaves. Among the toiling multitudes, the journeymen, the day labourers, the domestic servants, the drudges of the kitchen, the apostle found, as we find still, some of the Lord’s chosen, and to them he says, ‘Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.’ This saying ennobles the weary routine of earthly employments, and sheds a halo around the most humble occupations. To wash feet may be servile, but to wash his feet is royal work. To unloose the shoe-latchet is poor employ, but to unloose the great Master’s shoe is a princely privilege. The shop, the barn, the scullery, and the smithy become temples when men and women do all to the glory of God! Then ‘divine service’ is not a thing of a few hours and a few places, but all life becomes holiness unto the Lord, and every place and thing, as consecrated as the tabernacle and its golden candlestick” (CHS).

Col 4:2

DEVOTE YOURSELF TO PRAYER: In one area of Africa where Christianity began to spread, converts were zealous about daily devotions. They would find their own spot within the wild thickets and pour their hearts out to God. After some time the spots became well-worn, and paths were created. Soon, one’s prayer life was made public. If someone began to neglect his or her devotional life, it would soon be noticed by others. Believers would then gently and lovingly remind those in neglect, “The grass grows on your path.”‘ How many of us have grass growing on our paths? Do you even remember where your path is any more? Remember, Jesus told us that “we should always pray and not lose heart” (Luk 18:1), and Paul told us to “always rejoice, constantly pray, and in everything give thanks” (1Th 5:16-18). Wherever you are, whoever you are, stop, pause, find your path, clear the grass away, walk down it, and pray!

Col 4:5

MAKE THE MOST OF EVERY OPPORTUNITY: “Redeem the time” (KJV). “Exagorazo” = to buy out of the marketplace: see Lesson, Redemption. What is being “bought”? If we are prudent, we are using the minutes and hours and days we have been given to “buy up the opportunities” in daily life to serve and glorify our Heavenly Father.

“Love, thankfulness, and knowledge of God: we never have enough. We never begin to have enough. The amount God will judge us by is the amount we could have developed in the time, opportunity, and ability He has given each one. Are we, as commanded, ‘redeeming the time’ — every moment? Or are we wasting it in folly and self-pleasing? What a tragedy to appear at the judgment seat of Christ in our cute little play-suit, full of jokes and games, but with our lamps and minds dark and empty! Who dares contemplate the shame and the hopeless remorse?” (GVG).

If we had to buy time, would there be any difference in how we would spend it? Would the days of our lives be used more wisely? What if we had to pay in advance $100 an hour for the time allotted to us? Would we waste it?

Of course, we can’t put a price tag on the minutes and hours we possess. They are given to us freely. But that doesn’t excuse us from using them conscientiously, carefully, and wisely. The giver of time is God Himself, and that places a far greater value upon it than any monetary figure could suggest. We must therefore use our time intelligently, taking advantage of opportunities it provides for us to serve the Lord and to do His will.

“Those who make the worst use of their time are the first to complain of its brevity” (Jean de la Bruyere, 1645-1696). “Make each day useful and cheerful and prove that you know the worth of time by employing it well. Then youth will be happy, elders will be without regret, and life will be a beautiful success” (Louisa May Alcott).

Col 4:6

LET YOUR CONVERSATION BE ALWAYS FULL OF GRACE, SEASONED WITH SALT: // Eph 4:29: “Do not let any unwholesome talk come out of your mouths.” Our ordinary speech, as a sacrifice (Lev 2:13) and a prayer (Exo 20:35).

Col 4:9

ONESIMUS: Philemon’s runaway slave on whose behalf Paul wrote the letter to Philemon. Col 4:9 connects him with Colosse. Escaping from his master, perhaps having also robbed him, Onesimus fled to Rome, hoping to escape detection amid its teeming population. He there somehow met Paul, through him was converted, and proved himself “profitable” and dear to Paul. Refusing to retain his services without his master’s knowledge and consent, Paul returned Onesimus under the protection of Tychicus (Col 4:7-9), sending along also his masterful plea for his spiritual child. That Philemon granted Paul’s plea need not be doubted.

OUR FAITHFUL… BROTHER: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

Col 4:10

Vv. 10-15: The way in which individuals are able to send greetings, and that Paul is willing to include these greetings in such “important” letters, shows how highly the Father views the fellowship between His sons and daughters.

COUSIN: Gr “anepsios” was understood in the sense of “nephew” by the KJV translators, but the word did not take on this meaning until after the NT age (EBC).

Col 4:11

The aspects of fellowship: fellow-heirs (Eph 3:6); fellow-soldiers (Phi 2:25); fellow-helpers (3Jo 1:8); fellow-workers (Col 4:11); fellow-servants (Rev 6:11); fellow-prisoners (Rom 16:7); fellow-laborers (Phi 4:3); fellow-citizens (Eph 2:19).

Col 4:12

EPAPHRAS: A “beloved fellow servant” and a “faithful minister of Christ,” held in high esteem by Paul (Col 1:7-8; 4:12-13). In Phm 1:23 he is referred to as “my fellow prisoner in Christ Jesus.” While the name is a contracted form of Epaphroditus, most do not connect him with the Philippian man of that name in Phi 2:25-30.

From Col 1:6-7 it appears that Colosse has received “the grace of God in truth” not from Paul himself but from Epaphras. On the basis of Col 4:13, he had been Paul’s representative in evangelizing not only Colosse, but also Laodicea and Hierapolis. Later he shared Paul’s imprisonment and sent greetings to Philemon.

HE IS ALWAYS WRESTLING IN PRAYER FOR YOU: This is a very beautiful epitaph on a good man’s life. Amid all the crowding interests of Epaphras’ visit to Rome, his heart was with his friends. He strove for them in prayer. It was no passing thought that he voiced; no light breathing of desire; no formal mention of their names. It seemed as though he were a wrestler, whose muscles strained as he agonized for the prize. He labored. We shall never know, till we stand in the clear light of God’s kingdom, how much has been achieved in the world by prayer.

Here, at least, there is mention of a man’s labors. Probably the work on the results of which we are inclined to pride ourselves is due less to us than we suppose, and more to unrecognized fellow laborers. Let us be careful to mingle much intercession with all our prayers, especially on behalf of other workers, that they may realize we are actually working and laboring beside them.

Col 4:13

HIERAPOLIS: A city built on a high terrace overlooking the valley of the Lycus River in the western part of the Roman province of Asia, about six miles north of Laodicea. It was famous for its hot springs, which made it a health resort, and for the Plutonium, a crevasse in the rock which emitted poisonous gases, supposedly the domain of the Phrygian fertility goddess Leto. The ecclesia in Hierapolis was probably founded by converts of Paul, and was associated closely with the ecclesia in Colosse (Col 4:13).

Col 4:14

LUKE, THE DOCTOR: The author of the third Gospel and the Acts of the Apostles is mentioned by name in three passages of the NT (Col 4:14; Phm 1:24; 2Ti 4:11). It may be inferred from these verses that Luke was a physician and a fellow worker of Paul. He accompanied the apostle in his first imprisonment in Rome and was Paul’s sole companion during the second and final imprisonment. In Col 4:11,14 Luke is distinguished from the men of the circumcision.

From the 2nd century on the early church attributed both the third Gospel and the Acts of the Apostles to Luke. He is probably the only Greek to whom a book of the NT is traced. Luk 1:2 makes it unlikely that he was an eyewitness of the Gospel events. Some scholars believe that he collected the data for his Gospel, and perhaps wrote it, while Paul was imprisoned in Caesarea for two years.

DEMAS: Mentioned three times in the NT (Col 4:14; 2Ti 4:10; Phm 1:24). He was a believer, and was evidently with Paul when he wrote Col and Phm. Later, when writing 2Ti, Paul pens the dismal fact that Demas had forsaken him, “having loved this present world.”

Col 4:15

NYMPHAS: “A prominent believer at either Colosse or Laodicea, whose house was used for worship, to whom Paul sent greetings (Col 4:15). The name occurs in the accusative form Nymphan, so that it is not certain whether it represents the male name Nymphas (KJV, ASV) or the female name Nympha (RSV, NEB, NASB). The pronoun ‘his’ occurs in Codex D and other Gr mss, while ‘her’ is found in Codex B, in the phrase ‘and the church which is in his [her] house’ ” (WyE).

Col 4:16

THE LETTER FROM LAODICEA: Poss the same letter sent to Ephesus; a circular letter to the ecclesias of Asia Minor.

Col 4:17

ARCHIPPUS: Mentioned twice in the NT (Col 4:17; Phm 1:2). In Col 4:17, Archippus is urged to take heed to his ministry. Paul is here perhaps commending Archippus for past service and encouraging him for future tasks, with no thought of a rebuke. In Phm 1:2, Paul greets Archippus after Philemon and Apphia in a manner suggesting he may have been their son, and calls him a “fellow soldier,” likely because Archippus had shared with Paul in some experience of service or suffering for the sake of Christ (cf Phi 2:25).

Col 4:18

REMEMBER MY CHAINS: As Paul wrote this final salutation, it is probable that the chains bound about his wrists moved across the page.

GRACE: “The first and the last word in the story of redemption” (BCol 189).

Author: Paul

Time: AD 51

Summary: Paul had left Thessalonica abruptly after a rather brief stay (see Act 17:5-10). Recent converts were left with little support in the midst of persecution. Paul’s purpose in writing these letters was to encourage the new converts in their trials, to give instruction concerning godly living, to urge some not to neglect the daily work, to give assurance about the future of believers who die before Jesus returns and to explain some events which must take place before Jesus returns.

Key verse: “May [the Lord] strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones” (1Th 3:13).

Outline

1. Greetings: 1Th 1:1 2. Thanksgiving for the Thessalonians: 1Th 1:2-10

a) Paul’s thanksgiving: 1Th 1:2-4 b) The Thessalonians’ response: 1Th 1:5-10

3) Paul’s defense of his preaching: 1Th 2:1-12

a) His visit: 1Th 2:1-4 b) His behavior: 1Th 2:5-8 c) His example: 1Th 2:9-12

4. Fellowship in persecution: 1Th 2:13-16

5. Paul’s continuing concern: 1Th 2:17-3:13

a) Paul’s desire to return: 1Th 2:17-20 b) Timothy’s mission: 1Th 3:1-5 c) Timothy’s encouraging report: 1Th 3:6-10 d) Paul’s first prayer for the Thessalonians: 1Th 3:11-13

6. Exhortations: 1Th 4:1-12

a) The traditions: 1Th 4:1,2 b) Sexual purity: 1Th 4:3-8 c) Brotherly love: 1Th 4:9,10 d) Diligence: 1Th 4:11,12

7. Problems concerning Christ’s return: 1Th 4:13-5:11

a) Believers who fall asleep: 1Th 4:13-18 b) The time of the Coming: 1Th 5:1-3 C. Be ready for his Coming: 1Th 5:4-11

8. Final exhortations: 1Th 5:12-22

a) Recognition of leaders: 1Th 5:12,13 b) Various duties: 1Th 5:14-22

9. Conclusion: 1Th 5:23-28

a) Paul’s second prayer for the Thessalonians: 1Th 5:23,24 b) Farewell: 1Th 5:25-28

1Th 1:1

See Lesson, Paul the man.

See Lesson, Paul’s ecclesial letters.

V 1: Greeting.

SILAS: The Greek equivalent of the Hebrew “Saul.” (“Silvanus” — AV and NIV mg — is the Latin equivalent.) Silas was a prominent member of the Jerusalem ecclesia, and was chosen as a messenger (along with Judas Barsabbas) to deliver the apostolic decree to Antioch (Acts 15:22,27,32). When Paul fell out with Barnabas, he chose Silas to accompany him on his second missionary journey; thus Silas was closely associated with Paul in Philippi (Acts 16), Thessalonica (Acts 17:1-9) and Corinth (Acts 18:5). Along with Paul, Silas was a Roman citizen (Acts 16:37) — which would account for his second, Latinized name. In later years, Silas was Peter’s assistant (1Pe 5:12).

TIMOTHY: Timothy is one of the best known and closest of Paul’s fellow-laborers. He was converted by Paul and is referred to as Paul’s “own son in the faith” (1Ti 1:2). He joined Paul’s company on his second journey, and worked with him thereafter till the end of Paul’s life.

His father was a Gentile (Acts 16:1), and Timothy was not circumcised although he knew the Holy Scriptures from childhood (2Ti 3:15). His mother Eunice and grandmother Lois were faithful believers (2Ti 1:5), but his father and grandfather were not so mentioned. It would appear from this that faithfulness was on the female side of the family and probably in the face of difficulties.

Paul’s choice of Timothy to accompany him, as well as Timothy’s subsequent field of labor, was apparently indicated by the Holy Spirit (1Ti 1:18).

Timothy lived at Lystra (Acts 16:2), in eastern Asia Minor. When Paul arrived there on his second journey, Timothy joined him and traveled eastward with him through Asia Minor to Troas, Philippi, Thessalonica, and Berea.

Some have assumed, from Paul’s exhortations to him to “endure hardness, as a good soldier of Jesus Christ” and to “let no man despise thy youth”, that Timothy was timid and lacking in missionary fervor for the work of the Truth. But surely the picture we get of him in this his earliest appearance in the work, where the brethren were experiencing persecutions, shows him to be exceptionally faithful, zealous, courageous, and devoted.

From Thessalonica, Timothy rejoined Paul at Corinth and stayed with him for the rest of the second journey. He accompanied Paul on his third journey (which ended with Paul’s arrest and transferal to Rome), three years of which were spent in Ephesus. He was with Paul on the return trip to Jerusalem, at the end of which a riot occurred in Jerusalem and Paul was imprisoned.

We have no record of Timothy while Paul was imprisoned in Caesarea, nor on the journey to Rome. He appears again with Paul in Rome — part of the time, at least, a prisoner himself — for Heb 13:23 records that Timothy had been “set at liberty”, as Paul himself was then expecting to be.

IN GOD THE FATHER: The relationship which believers have with God the Father is not biological; it is mental and moral, a matter of enlightened choice and intelligent obedience. This “Fatherhood” is restricted to those who are born anew, in faith (Gal 3:26; John 3:1; 5:4) through baptism (Rom 6:3; 8:10), which constitutes “adoption” (“huiothesis”: placing in the position of a son; sonship) (Rom 8:16,17; Gal 4:5).

GRACE: The Greek word is “charis” — a gift, or favor — any and all of God’s blessings and gifts of the Holy Spirit; but it certainly signifies much more as well.

Grace is the favorable attention, and love, and care, and comfort and guidance from God the Father toward us. To receive grace from God is to come within the scope of His glorious light, and to be accepted as part of His chosen family, constantly overshadowed by His angelic protection.

This grace is extended without partiality to all who, in Truth, yield themselves entirely to Him: this means placing ourselves in His hands and allowing His Word to work in us. We must allow the Truth as it is in Jesus to dominate all aspects of our lives — endeavoring to give our all to him, holding nothing back, in hope of the day when we will be “filled with all the fulness of God”. Just holding certain beliefs, and attending the meetings of believers, will not guarantee God’s grace upon us. We must also be receptive to Him; we must be moved to activity according to His purpose. Then and only then may we enter into the glory of the grace of God.

PEACE: To the Greeks and Romans, as to the western mind today, “peace” means simply the absence or cessation of war and external strife. But the Hebrew “Shalom” carries the deeper spiritual sense of unity of mind and purpose, of mental harmony and tranquillity.

This “peace” is the blessing we all need most. It only comes through the grace of God. This peace is an impervious mental shield against all fears and anxieties. It is not freedom from external conflict: that is not important. It is freedom from internal conflict, which is everything.

Jesus said, just before the terrible suffering of his crucifixion: “Peace I leave with you: my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid… These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world (John 14:27; 16:33).

And Paul, beaten sorely and chained in the Philippian prison for the sake of the glorious gospel he preached, sang hymns of praise at midnight (Acts 16:25). Later he assures the brethren in Philippi, who had been so moved by his earlier witness, that the “peace” he had experienced and revealed to others could be their “peace” as well: “the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phi 4:7).

1Th 1:2

Vv 2-10: Thanksgiving for the Thessalonians.

Vv 2-4: Paul’s thanksgiving.

WE: “We” is much more common in this letter than “I” — suggesting that Paul and Silas were joint authors.

ALWAYS: As the importunate widow (Luke 18:1).

1Th 1:3

CONTINUALLY: “Adialeiptos” occurs three other times in the NT: 1Th 2:13; 5:17; Rom 1:9. All refs have to do with prayer. For Paul, true prayer was constantly recurring. For Paul, the only proper attitude of life was a continual attitude of prayer.

BEFORE OUR GOD: Prayer is the means by which we come into the presence of God (1Th 3:9; Acts 10:4).

ENDURANCE: “Patience” in KJV. Besides the “endurance” of the NIV, “hupermene” is translated “fortitude” (NEB) and “steadfastness” (RSV). The thought of the verse is beautifully expressed in the old paraphrase: “that obedience which your faith, that industry which your love, that enduring constancy which your hope in Christ hath wrought in you.”

HOPE IN OUR LORD JESUS CHRIST: The Thessalonians’ endurance was inspired by their hope; that is, their hope in the return of the Lord Jesus Christ (v 10; 1Th 2:19; 3:13; 4:14,16; 5:23). This expectation provided a firm grounding to their courage, and gave them a special strength to overcome the trials and even persecutions which threatened their faith. This hope is the same hope which all succeeding true believers have held.

The true hope of the Scriptures is defined variously as: (1) the hope of the promise unto the fathers (Acts 26:6,7); (2) the hope of the resurrection of the dead (Acts 23:6); (3) the hope of righteousness (Gal 5:5); (4) the hope of the gospel (Col 1:23); (5) the hope of the glory of God (Tit 2:13); (6) the hope of Israel (Acts 28:20); (7) the hope of eternal life (Tit 1:2; 3:7); and (8) the blessed hope of the appearing of our Saviour Jesus Christ (Tit 2:13).

It follows, therefore, that any “hope” which cannot take all these aspects into account is a false and illusory and non-Biblical hope.

1Th 1:4

BROTHERS: The word “adelphos” signifies male children of the same parents (Mat 1:2; 13:55), people of the same nationality (Acts 3:17-22), or persons united by common interests (Mat 5:47; Rev 22:9). Spiritually, it signifies believers in Christ whether men or women (Acts 1:15; Rom 1:13; Rev 19:10).

CHOSEN: “Election” in AV; Gr “ekloge”. That God had chosen them was confirmed by their splendid response (vv 5-10), for which Paul thanks God. Notice the order: the brethren were first loved by God, and only then chosen by Him.

The “choice” of the brethren of Christ was made by God. In the OT God chose Abraham and his offspring, the children of Israel, after him (Deu 4:37; Isa 41:8,9; 43:10; 44:1,2; 45:4; etc) with the purpose of making Himself known through them to the rest of mankind. But in the NT the “chosen” people are taken from no one nation; they are chosen out of all nations through their faith in Christ, which constitutes them a spiritual “seed” of Abraham (Gal 3:16,26-29). There is a humbling element in our recognition that He who spared not the natural olive branches, but broke them off because of their unbelief, may also not spare us, though we have been “chosen” and even “predestinated” to be sons (Eph 1:5).

1Th 1:5

Vv 5-10: The Thessalonians’ response: These verses shows us how this preaching by example (as well as word) works. The perfect example of Jesus himself impresses Paul to such an extent that he, in turn, becomes an example to the Thessalonians. They then undergo such a dramatic change that their pattern of life, and love and faith, stir up those in Macedonia and Achaia — who now become preachers by their example. And so this great chain of transformed people is extended, link by link, from place to place and age to age, reaching at last to us! Now it is our turn, by our exemplary lives, by our burning zeal that Christ be magnified in us, to proclaim to others what the Lord is like.

BECAUSE…: That God chose (“elected”) the Thessalonian believers (v 4) is proven by the way in which the gospel had been preached to them (v 5); the way in which they had received it (v 6); and the way in which others had learned of, and been influenced by, their faith (vv 7,8).

NOT SIMPLY WITH WORDS: The gospel must be more than logical subtleties, more than clever arguments — even if they are correct. It must be more than “enticing words of man’s wisdom” (1Co 2:4; cp 1Co 4:20). Even though, unlike Paul, we do not have the Holy Spirit powers to substantiate our message, we must demonstrate power born of conviction and assurance and a changed life. In this sense, the gospel, sincerely believed, is still the greatest “power” in the world today (Rom 1:16).

WITH POWER, WITH THE HOLY SPIRIT: There is no definite article in this phrase, so that we may be free to understand it as “the power of a spirit, or mind, which is holy.” But such is probably not the most reasonable way to read the passage; most likely the Holy Spirit is intended by Paul. The Greek “dunamis” (power) is nearly always associated with the Holy Spirit. In such a case the two ideas should be grouped together: “in the power of the Holy Spirit.” (Cp Rom 1:4, where Jesus is declared to be the Son of God with power, according to the spirit of holiness — or the Holy Spirit — by his resurrection from the dead).

WITH DEEP CONVICTION: “Plerophoria” means, literally, a “full carrying” or a full measure. To paraphrase: “The gospel we preached was not just a lot of words, but it was backed up by the power of the Holy Spirit, to fulfill (‘fill full’) our words, and produce in you a full measure of conviction.”

YOU KNOW HOW WE LIVED AMONG YOU: Paul is not reluctant to offer his own life as an example to the believers. He does this again in a very specific way in 2Th 3:7,8, when he points to his own heavy physical labor when among them — as an example to those who were disorderly and parasites (v 11), that is, living off the labor of others while awaiting the return of Christ. And surely the most poignant instance of Paul using his own life as an example is in his address to the Ephesian elders: “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said. It is more blessed to give than to receive” (Acts 20:32-35).

1Th 1:6

IMITATORS: “Mimetai”, from which is derived the English “mimic.” The word suggests learning by observing closely and then copying precisely the actions of a model. It is always used in the NT in a good sense. Paul was not reluctant in the least to be such a model for new believers: “Brethren, be followers (‘imitators’) together of me” (Phi 3:17; cp Phi 4:9).

OF US AND OF THE LORD: The first “Bible” that any unbeliever “reads” and the first “Christ” that any unbeliever “sees” or “hears”, are the lives and the words of some believer. This Paul understood very well. He knew that he must be the one to lead these Thessalonians to Christ. Instructions and theories, no matter how elaborate and detailed, would alone never lead them to Christ; it must be a human guide. “Wherefore I beseech you, be ye followers (imitators) of me” (1Co 4:16). “Be ye followers (imitators) of me, even as I also am of Christ” (1Co 11:1).

IN SPITE OF SEVERE SUFFERING: “Thlipsis” literally signifies “pressure” and is commonly used in the NT of the trials and sufferings faced by believers. There must have been more and greater persecutions of the new believers after Paul and his companions had left Thessalonica (2Th 1:4,5). The Jews who had stirred up a riot against Paul (Acts 17:5) and even followed him to Berea (v 13) would not have left the converts in Thessalonica unmolested. And there had been further opposition from the Gentiles in the city as well (1Th 2:14).

YOU WELCOMED THE MESSAGE: The word is that used for the reception of a guest (Luke 10:8,10; Heb 11:31). The message of the gospel is a living guest, because Christ is alive.

WITH THE JOY GIVEN BY THE HOLY SPIRIT: Joy is almost always associated with fellowship and/or the Holy Spirit. The word “joy” is associated in our minds with Paul and Silas singing hymns at midnight in the Philippian jail, their backs having been beaten raw and their feet in stocks (Acts 16:25). But they shared a fellowship of suffering and joy that can only be the privilege of those who know the gospel of Christ.

1Th 1:7

AND SO YOU BECAME A MODEL: The “imitators” (v 6) were in turn imitated by others on a wide basis, and with this Paul is evidently quite pleased. The word “model” is “tupos”, from which we get the word “type.” It first denoted the image left by a sharp blow, like a design stamped on a coin, giving an exact or nearly exact facsimile of the original. Then it came to mean, as several times in the NT, a pattern of behavior or conduct to be followed (Tit 2:7; 1Pe 5:3).

MACEDONIA AND ACHAIA: The two names are those of the Roman provinces into which Greece was divided. Macedonia in the north (containing Philippi, Thessalonica, and Berea) and Achaia in the south (with Athens and Corinth) had come into Roman possession in the middle of the second century BC, and were administered sometimes as one province and sometimes as two during the next 200 years.

1Th 1:8

THE LORD’S MESSAGE RANG OUT FROM YOU: Having joyfully received the gospel, and despite the suffering that accompanied its preaching, the Thessalonian believers had no thought of keeping it to themselves. By word and by example they diligently made it known to others. From the beginning they functioned as a “missionary body.” The verb “exechomen” — found only here in the NT — has a musical connotation, as the sounding out of a trumpet. It is a striking word in its imagery, urgent and exciting. The verb form denotes a continuous sounding forth, as though the initial trumpet blast is reverberating and echoing across the landscape. (Paul’s quotation of Psa 19:4 in Rom 10:18 is applying the verse to the preaching of the gospel and uses the same vivid expression if not the same word.) Trumpets and horns were used in the OT to call Israel to battle (Judges 3:27; 6:34: 1Sa 13:3); to sound the alarm to a city (Jer 6:1; Amos 3:6); and to announce the accession of a new king (2Sa 15:10; 1Ki 1:34), the year of freedom (Lev 25:9), and the dedication of the Temple (2Ch 5:12). At the blast of the priest’s trumpets the walls of Jericho fell down (Josh 6:1-20). In the New Testament the trumpet will announce the coming of Christ (Mat 24:31; 1Th 4:16) and the resurrection of the dead (1Co 15:52). In Revelation, seven trumpets announce seven apocalyptic visions (Rev 8 to 11). All these images, immediate and thrilling, are included in the message that rang out from the Thessalonian believers.

YOUR FAITH IN GOD HAS BECOME KNOWN EVERYWHERE: Paul makes the same boast for the Thessalonians in 2Th 1:3,4. It is astonishing to realize how quickly the word of their faith had spread abroad. In a few months at most, communities everywhere (Philippi, Galatia, Antioch, Judea) were hearing the exciting story of the gospel’s success in Thessalonica. Other examples of this highly efficient first-century “grapevine” are found in Rom 1:8 and Col 1:4,7,8. Peter could write, for another example, of possessing all Paul’s epistles (2Pe 3:15,16), probably within a few months of their publication. Apparently in the peaceful conditions prevailing throughout the Roman Empire, communication by post was quite rapid, and well-utilized by the early ecclesias.

1Th 1:9

FOR THEY THEMSELVES REPORT WHAT KIND OF RECEPTION YOU GAVE US: Paul was receiving reports second-hand from other churches of what he had done in Thessalonica in the first place — -so well did their “grapevine” operate.

HOW YOU TURNED TO GOD FROM IDOLS: Some of the Gentile converts in Thessalonica were “devout Greeks” (Acts 17:4), who had presumably already abandoned the idols of their fathers so as to worship, if only in a secondary way, the God of Israel. But many others must have had little or no connection with the synagogue, since only at the call of the gospel did they turn from their idols. That 1Th is written to a predominantly Gentile group is suggested by: (1) No direct references to the Law of Moses; (2) A scarcity of direct references to other parts of the OT; (3) This v 9, regarding “turning from idols”; and (4) The serious call to sexual purity which is reminiscent of the Jerusalem decree sent to Gentile believers (Acts 15:19,20,28,29), and which in any case should have been unnecessary for those brought up under the Law.

Paul’s description of the Thessalonians’ conversion echoes his preaching in Lystra (“ye should turn from these vanities unto the living God” — Acts 14:15-17, and Athens “I perceive that in all things (their many idols) ye are too superstitious… the times of this ignorance God winked at; but now commandeth all men everywhere to repent” — Acts 17:22,30).

IDOLS: In Greek “idol” literally means a “shadow” or a “phantom.” By Paul’s preaching the “idols” were discredited as mere imaginations of enfeebled, philosophical minds. They were, in Paul’s robust and blunt words, “nothing” — or more literally, “no-gods” (1Co 8:4-6). They simply did not exist. The images of wood and stone had unseeing eyes and unhearing ears, and mouths out of which no speech would ever come (Psa 115:4-7). Some of the most exquisite irony and sarcasm in the OT is reserved for the “no-gods” and those who trust in them (1Ki 18:27; Isa 44:9-20).

TO SERVE THE LIVING AND TRUE GOD: In contrast to the lifeless and shadowy gods” of the nations. The word “true” here (“alethinos” rather than “alethes”) means not so much true as opposed to false, but real as opposed to unreal.

“The greatest blessing possible is to be used by God in His service — used as part of the glorious Divine Plan of Salvation — ‘workers together with God.’ We shall be used if we are useful Our life’s ambition should be to make ourselves useful and suitable. By nature and natural condition, we are absolutely useless; and there must be a very great change to become useful. There is a way to become useful: by constant application of the mind to the Word of God and the Spirit of Christ. The ‘wise’ of the world tell us man’s greatest need is to be needed. There is considerable truth in this, though it’s not the whole truth. For God’s eternal purpose, He ‘needs’ a certain kind of people. He searches for them, as for rare living jewels in the vast dead stone pile of humanity. What a glorious ambition to give our lives to preparing, with His help, to fill that need!” (GVG).

1Th 1:10

See VL, Christ’s resurrection, reality.

WAIT: “Anemeno” is normally associated with patience or endurance. It seems clear that, at least at this early stage in New Testament times, Paul and his converts expected the return of Christ in their own lifetimes. (The prominence given in the New Testament to the second coming can hardly be overstated. It has been computed that on the average one out of every 13 New Testament verses contains a reference to it.) It is difficult to say precisely when the realization came to Paul (by revelation, perhaps?) that Christ’s coming might, for himself and his contemporaries, be long deferred. He does take pains to point out to these same believers soon afterwards that Christ would not return until the “Man of Sin” had been manifested (2Th 2:1-3, etc) although there is some question whether even then Paul expected a wait of almost 2,000 years.

We must not think of waiting as a passive, disinterested exercise. This was the mistake of some in Thessalonica, who gave up their jobs, lost all concern for their future well-being, and lived off the goodwill of others. Scriptural “waiting” is an “occupying” — a diligence in all one’s duties — the zest for the labor intensified by the expectation of the nearness of the Master’s return to inspect and reward his household. (And, at any rate, that return is only as far away as the death of any individual believer.)

WHO RESCUES US: “The Deliverer” is one of the titles of Jesus (Rom 11:26, citing Isa 59:20, LXX). In the context of Isaiah, the Deliverer is the “arm of salvation” for Israel (v 10), who also brings vengeance upon Israel’s enemies (vv 17-19).

THE COMING WRATH: The present continuous verb form stresses the inevitability of the wrath of God; it is already coming and cannot be recalled. “The wrath” (“orge”) is practically a technical designation of the period just before Christ’s kingdom on the earth, when God will bring upon the world a series of unprecedented distresses and calamities (Mat 24:21; Luke 21:23; Rev 6:16,17).

1Th 2:1

Vv 1-12: Paul’s defense of his preaching.

Vv 1-4: His visit.

OUR VISIT TO YOU WAS NOT A FAILURE: The word “kere” literally means “empty.” It is often used of work or effort that is futile, useless, or ineffectual (1Co 15:10,58; Mark 12:3; Luke 20:10). Paul uses a similar word in 1Th 3:5 and Phi 2:16; in contexts which speak of work. Far from being ineffective or useless, Paul’s preaching of the gospel had been “in power” (1Th 1:5), converting many in Thessalonica (Acts 17:4).

1Th 2:2

WE HAD PREVIOUSLY SUFFERED AND BEEN INSULTED IN PHILIPPI: The experiences of Paul and Silas at Philippi, where they were stripped and beaten and imprisoned, would have been well known to the Thessalonian brethren. Paul and Silas had come directly to Thessalonica from Philippi, with their backs still bearing the marks of beating (Acts 16:23). The public degradation the apostles received would have been considered particularly insulting to a Roman citizen such as Paul, who should have been immune from such treatment.

WE DARED TO TELL YOU: The word is especially used of speaking out in boldness and openness. It describes the confidence with which a believer may come into the presence of God (Heb 4:16; 10:19; 1Jo 3:21), and the confidence with which he may openly preach the gospel (Acts 9:27; 18:26; Phi 1:20; Eph 6:19).

HIS GOSPEL: This does not just mean the gospel or good news about God; it points to God as the Author of the gospel (cp vv 8,9; Rom 1:1; 15:16; 2Co 11:7).

IN SPITE OF STRONG OPPOSITION: The confidence Paul derived from his faith in God was very necessary, since contention and conflict dogged his steps. The word “agon” (from which we get the English “agony”) is an athletic and a military word. It is not a token opposition, not a “going through the motions”, but a very real struggle, a life-or-death battle. It is used, for example, in 1Ti 6:12 and 2Ti 4:7 of fighting the good fight of faith, and that is no half-hearted fight. Paul is reminding the Thessalonians that the opposition he had faced had been intense, and his preaching had not been easy. How, in the face of this evidence, could anyone believe that he had only preached for what he could get out of it personally (vv 3.4)?

1Th 2:3

THE APPEAL WE MAKE DOES NOT SPRING FROM ERROR: The same word is translated “delusion” in 2Th 2:11 and “error” in 1Jo 4:6. Paul’s enemies (in this case they must have been Jews) were saying that Paul simply did not know what he was talking about; his interpretations of the Old Testament scriptures were the words of men, not the words of God (1Th 2:13).

IMPURE MOTIVES: “Akatharsis” literally means “unclean” or “impure.” This word is often associated with sexual sins (Rom 1:24; 2Co 12:21; Gal 5:19; Eph 4:19; 5:3; Col 3:5). But it is difficult to imagine this is one of the charges laid against Paul, since nowhere else is such a thing even hinted at. Two other possibilities: (1) “Impure motives” (as NIV translates) — ie, greed, pride, covetousness; or (2) Ritual impurities — as in Jewish food laws (cp v 10 — where Paul speaks of living “holily” and “unblameably”).

NOR ARE WE TRYING TO TRICK YOU: Ct the approach of the unbelieving Jews in Thessalonica (Acts 17:5-8). “Dolos”, elsewhere translated “subtlety” (Mat 26:4; Acts 13:10; 2Co 4:2). We know that this was a favorite charge against Paul: “I was crafty, you say, and got the better of you by guile (‘dolos’)” (2Co 12:16, RSV). His enemies were fond of telling his followers that Paul was only after their money (1Th 2:5-9).

1Th 2:4

WE WERE NOT TRYING TO PLEASE MEN: Paul consistently shows a total disregard for men’s opinions (1Co 4:3; Gal 1:10).

BUT GOD, WHO TESTS OUR HEARTS: A common OT idea (Psa 7:8,9; 139:23; Jer 11:20; 12:3; 17:10).

1Th 2:5

Vv 5-8: His behavior.

FLATTERY: The Greek is, if anything, stronger than the English. We may think of some forms of flattery as being essentially innocent, designed only to encourage the hearer, to make him feel good about himself. But the Greek term (“Kolakeias”) has rather the idea of using fair words to deceive the hearer and gain one’s own ends; it implies using lies and deceit as instruments of policy to bend others to one’s own will. Paul was never guilty of such a vice, but spoke plainly and bluntly (2Co 10:10,11; 12:6).

TO COVER UP: That is, as a “cloak” (cp AV). The Heb “beged” (literally, garment) also means, figuratively, treachery or greed. Here is an example of Paul thinking in Hebrew and writing in Greek. As a loose-fitting cloak may conceal a sword, so a plausible pretext — though perhaps even true in itself — may conceal the real, and less worthy, motive for some action.

GREED: Gr “pleonexia” means “the desire to have more.” In the NT it is always used in a bad sense, and is connected with materialism (Luke 12:15; 2Pe 2:3), including the desire for money (2Co 9:5), and with sensuality (Eph 4:19; 5:3). It is on Christ’s lengthy list of the evils that arise in men’s hearts (Mark 7:22). Elsewhere Paul equates this “covetousness” or “greed” with idolatry (Col 3:5), because it exacts self-gratification to the highest position of worship. In 2Co 9:5; 12:17,18 Paul denies the charge of covetousness against himself and the other apostles in reference to the collection of the fund for the poor in Jerusalem.

GOD IS OUR WITNESS: Since only God Himself can search the hearts of men, and since covetousness is essentially a sin of the heart, Paul calls on God as witness that he has no such desires (cp Rom 1:9; 2Co 1:23; Phi 1:8).

The phrase is reminiscent of “Galeed”, or “Jegar-sahadutha” (“the heap of witness”), in Gen 31:46-50 — the solemn place which marked the border between the spiritual Jacob and the worldly Laban. So Paul’s renunciation of covetousness is the point of demarcation between those who worship the one true God and those who make idols of their own unworthy desires.

1Th 2:6

WE WERE NOT LOOKING FOR PRAISE FROM MEN: To gain a reputation as successful preachers was not the aim of Paul and his associates. They did not look for praise from men (Rom 2:7; 1Co 4:5). They might well receive it, since they deserved it; but Paul’s point is that they did not seek it: their motives were pure.

AS APOSTLES OF CHRIST WE COULD HAVE BEEN A BURDEN TO YOU: But Paul was not burdensome when he was in Thessalonica because of the generosity of the brethren and sisters at Philippi (Phi 4:16). The apostles could have expected, by virtue of their positions, to receive financial support (1Co 9:14; Gal 6:6). But Paul was determined to make no use of his right in this matter.

APOSTLES: “Apostles” (“apostoloi” = messenger — in a very high sense, as ambassadors or envoys of the King) was the designation of the original twelve disciples of Christ (Luke 6.13). But others besides these came to be properly called apostles (Rom 16:7; cp 1Co 15:5-7, where “the twelve” are distinct from “all the apostles”). Among such were James the Lord’s brother (Gal 1:19), Barnabas and Paul (Acts 14:14), and Silas (cp 1Th 1:1 with 1Th 2:6). Perhaps even the youthful Timothy can be counted among the number (same references), although almost certainly he had never seen the resurrected Lord, which Paul elsewhere seems to consider essential to apostleship (cp 1Co 15:8,9; Gal 1:15-17).

1Th 2:7

WE WERE GENTLE AMONG YOU, LIKE A MOTHER CARING FOR HER LITTLE CHILDREN: The word “nurse” describes any woman feeding a baby at her breast; in this case it is the mother herself, since Paul’s phrase is “her own children.” And the word “caring” (“thalpo”) means to keep warm, as a mother bird covering her young with her feathers (Deu 22:6, LXX); it is also used of the love of Christ the husband for the ecclesia his bride (Eph 5:29).

Thus there is presented the lovely picture of a mother suckling her baby at the warmth of her breast.

How fascinating to think that Paul — the learned Rabbi, the author of Romans and Ephesians, the wise and eloquent teacher of Mars Hill — could yet have it in him to think of himself and his converts in this way!

GENTLE: For “gentle” some manuscripts have “babes”, but this seems inappropriate, since Paul goes on immediately to speak of himself as “a mother” also! Furthermore, “gentle” is the perfect contrast with “burdensome” (v 6). The two words (“gentle” and “babes”) are very similar in Greek (“epios” and “nepios”). Since the preceding word in the Greek text ends with this letter “n” it would have been very easy for a scribe to have carried over and repeated that letter at the beginning of the next word.

1Th 2:8

WE LOVED YOU SO MUCH: This is a very rare word, found only here in the NT; it is used in Job 3:21 (LXX) to mean “longing for.” The conjecture of one exposition is that it is a term of endearment from the nursery, thus carrying forward the imagery of v 7: the cooing and whispering intimacies, the “baby-talk” of a mother with her own infant.

WE WERE DELIGHTED TO SHARE WITH YOU NOT ONLY THE GOSPEL OF GOD BUT OUR LIVES AS WELL, BECAUSE YOU HAD BECOME SO DEAR TO US: Still we may follow the imagery of v 7: the mother fondling the baby at her breast, and feeling her own life going out to it in her milk, to nourish it.

This, says Paul, is the only way to convey the gospel message to others: it must be given along with our own hearts and souls. It must be given with passion, with love, with life itself. How else could we attempt to preach the gospel of the God who “spared not his own Son, but delivered him up for us all” (Rom 8:32)? How else preach the gospel of Christ, “who gave himself for our sins” (Gal 1:4), who “poured out his soul unto death” (Isa 53:12)? In like manner Paul writes of himself: “If I be offered (‘poured forth’ — mg, ‘as a drink offering’) upon the sacrifice and service of your faith, I joy, and rejoice with you all” (Phi 2:17). And also: “I will very gladly spend and be spent for you” (2Co 12:15).

1Th 2:9

Vv 9-12: His example.

OUR TOIL AND HARDSHIP: The two words also occur together in 2Co 11:27 and 2Th 3:8. The first (“kopos”) (also in 1Th 1:3) is derived from the verb meaning “to strike”, putting emphasis on the ideas of trouble and weariness. The second (“mochthos”) conveys the idea of difficulty (“hardship”: NIV) and even pain. The combination of the two words stresses that Paul’s work was not a mere token performance, done for its impression upon others, but that it involved real effort.

It was the custom and teaching among the Jews that every boy must learn a trade, even those who were destined for scholarly pursuits or those from wealthy families. The rabbis taught that the father who did not teach his son a trade taught him to be a thief. We know from Acts 18:3 that Paul’s occupation was that of “tent-maker” (the word may signify, more generally, a leather-worker).

1Th 2:10

YOU ARE WITNESSES: Cp vv 1,5,9,11. Paul was forced to bother about the criticisms of others — not for himself personally, but so that his work might not be sabotaged.

HOW HOLY: The Greek “hosios” expressed an attitude of reverence towards God which affects a person’s conduct.

RIGHTEOUS: The Greek “dikaios” means to give men what is due to them; to perform one’s duties in a faultless manner. In different contexts this and related words give a far broader meaning — that is, to be justified or made righteous, through the sin-covering atonement of Jesus Christ. Here, though, Paul seems to be speaking of the more simple, straightforward virtue.

BLAMELESS: The Greek is “amemptos”, and refers to conduct which is free from any reasonable accusation. It occurs also in 1Th 3:13; 5:23.

1Th 2:11

FOR YOU KNOW THAT WE DEALT WITH EACH OF YOU AS A FATHER DEALS WITH HIS OWN CHILDREN: The same apostle who pictured himself as the loving and gentle “mother” (vv 7,8) now sees himself also as the “father” to the Thessalonian believers. Here is outlined, then, the best method for a father to bring up his children: a judicious combination of instruction, comfort, encouragement, consolation, and (not to be neglected!) serious teaching and even stern orders (see v 12 in NIV, v 11 in AV).

“What Paul did at Thessalonica, he did among the brethren everywhere else, of course; and, if he were with us, he would do the same thing here. He would charge us to ‘walk worthy of God’, and he would do it constantly. He would not be content to lay down our duty clearly at the start, and then go on, taking it for granted; he would ‘harp’ on the subject constantly. At least, this is what he did at Ephesus. His own testimony is this; ‘Ye (Ephesians) know from the first day that I came into Asia, after what manner I have been with you at all seasons… Therefore, watch and remember that by the space of three years I ceased not to warn everyone night and day with tears’ (Act 20:18-31)” (SC 178).

1Th 2:12

ENCOURAGING: “Parakaleo” means literally to call by one’s side, and therefore is sometimes translated by “comfort” and “encourage.” In John’s Gospel the noun form “Paraklete” (“the comforter”) is used of the Holy Spirit (John 14:16,26; 15:26; 16:7), sent by Jesus to comfort and strengthen the apostles in his absence. This is the most general word for instruction given to believers (1Th 3:2,7: 4:1,10,18; 5:11,14).

COMFORTING: This uncommon word (“paramuthion”) is similar to the preceding “parakaleo”, and can convey the ideas of admonition and encouragement (1Th 5:14) and most especially consolation (John 11:19,31).

URGING: This word has the sense of making a solemn and emphatic affirmation, or even a demand or command.

HIS KINGDOM AND GLORY: Perhaps, better, “his glorious kingdom.” The return of Christ and the establishment of God’s kingdom are oft-repeated themes in Paul’s first letter to the Thessalonians. Christ’s coming is the rationale for every call to duty and every insistence upon holy living. The Kingdom will be the time and place for the manifestation of the visible radiance of God’s majesty, through those who have been called out of the nations to be bearers of the Divine Glory (Rom 5:2; 8:18; 2Co 4:17; Col 1:12,13).

1Th 2:13

Vv 13-16: Fellowship in persecution.

WE ALSO THANK GOD… BECAUSE: To what does “because” refer? In other words, is Paul looking backward or forward? It is possible he is thanking God for the successful preaching of the gospel despite all difficulties, as described in vv 1-12. But it seems more likely that he is looking forward, and thanking God — more to the point — for the Thessalonians’ reception of that preaching as the word of God (vv 13,14). The “also” presents a bit of a problem too. If this is to be understood as a second reason for Paul’s giving thanks to God, it is scarcely distinguishable from the first reason (1Th 1:2-4). Perhaps Paul means “we also give thanks as we know you give thanks…”

CONTINUALLY: “Adialeiptos” (“continually”: NIV) is unique to Paul in the New Testament, and is always used in connection with prayer and thanksgiving. Paul uses this word to describe the incessant sorrow, or pain of heart, he feels for his unbelieving countrymen (Rom 9:2). (This characteristic attitude of Paul towards his Jewish enemies must be remembered especially when reading such a passage as 1Th 2:13-16, where the apostle seems almost vindictive toward these same Jews. The same man can righteously pray continually for the salvation of his fellow countrymen and rejoice in God’s coming judgments against them if they remain unrepentant.) Paul also uses “adialeiptos” in Rom 1:9; 2Ti 1:3; and 1Th 5:17, directly of prayer; and in 1Th 1:3 of his remembrance (in thanksgiving) of the faith and love of these same Thessalonians.

YOU ACCEPTED IT NOT AS THE WORD OF MEN, BUT AS IT ACTUALLY IS, THE WORD OF GOD: ‘You didn’t just take our word for it; you took it as God’s word!’ Paul was accustomed (as many preachers of the Word have been since) to having his message dismissed as man-made, merely something devised by himself: “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Gal 1:11,12). But to the Thessalonians Paul’s words came with power and conviction (1Th 1:5,6), and they knew and believed that God was the source.

WHICH IS AT WORK IN YOU WHO BELIEVE: In this case it is precisely the “word” that works, not God. Or, more accurately, God works through His word. This idea of a word or a message having an active power (an “energizing” influence) of its own, is common in both the Old Testament and the NT: consider Isa 49:2; 55:10,11; Jer 23:29; Eph 6:17; Heb 4:12.

This personification of the word of God progressed to the final stage in the advent of Jesus, the word of God made flesh (John 1:14); in the NT the two ideas, of God’s energizing word in us and of “Christ in us” (Rom 8:10; Eph 3.17; Col 1:27), become practically interchangeable. It is brought about by the spoken and written word of God, believed and acted upon.

IS AT WORK: The verb “energeo” is used mostly in the NT of the direct or indirect influence of God or His Spirit (1Co 12:6,11; Gal 2:8; 3:5; Eph 1:11,20; 3:20; Phi 2;13; Col 1:29), and also of the word of God (here) and the faith it produces (Gal 5:6). The word describes not so much the labor itself as the energizing power by which the labor is done. The believer does not go on “automatic pilot” when God comes into his life; he must still labor himself. But now he finds a new energy, a new strength, from God and His word to enable him to do things he would previously have considered impossible. Thus Paul can write without contradiction: “…work out your own salvation… for it is God which worketh in you” (Phi 2:12,13). [The labor (“katergazomoi”), the intensive effort is ours (v 12). But the energizing influence (“energeo”), the motivation and the power, comes from God (v 13). God and man have become “laborers together” (1Co 3:9; cp Eph 2:10).]

1Th 2:14

YOU, BROTHERS, BECAME IMITATORS OF GOD’S CHURCHES IN JUDEA: As in 1Th 1:6. In their endurance of persecution the Thessalonians had become imitators of the Judean ecclesias now being scattered abroad by their enemies (Acts 9:31). This implies more than a passive acceptance of suffering; the believers went forward to meet their sufferings with steadfast faith and courage, and rejoiced in this unique fellowship with their brethren in Israel.

It may be noted, incidentally, how favorably Paul speaks of the ecclesias in and around Jerusalem. This Paul is not the anti-Jewish schismatic that some modern scholars and critics would imply.

YOU SUFFERED FROM YOUR OWN COUNTRYMEN THE SAME THINGS THOSE CHURCHES SUFFERED FROM THE JEWS: “Countrymen” (Greek “symphyletes”) means those of the same ethnic group, not the same geographical location. This would imply (as discussed elsewhere) that the Thessalonian church was predominantly Gentile (cp 1Th 1:9,10), and furthermore (despite the evidence of Acts 17:5-9) that their persecutors were likewise predominantly Gentile. It would have been thoroughly in character for Jewish enemies of the Truth to take the initiative in opposition, but then to shrewdly stand aside while certain base Gentile elements carried on what they had begun.

1Th 2:15

WHO KILLED THE LORD JESUS: Thus Paul reserves his most severe denunciations for the Jews, who were the instigators of the death of Jesus also (John 19:16) although Gentile hands were not altogether clean in the matter (Acts 4:25-28). By “Jews” (v 14) Paul would seem to have in mind (as did John generally in his gospel) the chief priests and rulers and other leaders of Israel. But the other men of Israel, wherever they lived, could scarcely escape all responsibility, as Peter makes plain on the day of Pentecost: “Ye men of Israel, (‘out of every nation under heaven’ — v 5!)… ye have taken (Jesus), and by wicked hands have crucified and slain (him)” (Acts 2:22,23; cp v 36 also).

AND THE PROPHETS: The killing of Jesus was but the logical conclusion to the killing of those earlier prophets, who by their words and lives had foretold his coming. (So Stephen argued just before his own death — Acts 7:52.) Such a thought was certainly behind the words of Jesus, who mourned over the city: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Mat 23:37). “For it cannot be that a prophet perish out of Jerusalem” (Luke 13:33). And he addressed the Jews again: “Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers…” (Luke 11:47,48).

So intent were the religious Jews upon preserving the traditions of their fathers that they fought tooth and nail against anything and anyone in any way different and challenging. This was also what their fathers had done when challenged by the prophets. Such inflexibility of mind renders men incapable of hearing the message of God, of examining themselves, and of repenting. Thus they cling to traditions that have the outward appearance of religion, but never come to grips with the “weightier matters.” The same frame of mind that would slavishly revere dead prophets would just as easily kill contemporary prophets.

AND ALSO DROVE US OUT: Perhaps with special reference to the recent expulsion of Paul and his friends from Thessalonica (Acts 17:5-10) and then from Berea (vv 13,14).

THEY DISPLEASE GOD AND ARE HOSTILE TO ALL MEN: An exclamation: “How much they displease God! How contrary they are to all men!” The word “hostile” (“enantios”) is commonly applied to the winds (Acts 27:4; Mark 6:48; Matt 14:24). It is used of the Jews as though their hatred of Jesus and his followers was an unreasoning force of nature.

1Th 2:16

IN THIS WAY THEY ALWAYS HEAP UP THEIR SINS TO THE LIMIT: Their cup of guilt (cp AV translation) was already well on the way to being filled, and their present conduct was continually raising the level toward the brim. This vivid figure of speech is found throughout Scripture. In the days of Abraham the promised inheritance of the land was held back for 400 years because “the iniquity of the Amorites is not yet full” (Gen 15:16; cp Dan 8:23). But now, worse by far than those brutal, sensual Canaanites, these Jewish adversaries of their own God and their Lord Jesus are determined to fill up the measures of their iniquity in a tenth of the time: “Fill ye up then the measure of your fathers… that upon you may come all the righteous blood shed upon the earth… Verily I say unto you. All these things shall come upon this generation” (Mat 23:32,35,36).

In Biblical symbolism, the cup of sin when at last full (with the blood of God’s people? — Rev 6:11; 17:6) becomes a cup of punishment, from which the sinner must drink (Isa 51:17; Jer 25:15-28: 51:7; Eze 23: 31-34; Rev 14:10; 16:19; 17:4; 18:6).

THE WRATH OF GOD HAS COME UPON THEM AT LAST: The “wrath” is another allusion to Matthew’s Gospel (of which 1Th has many), ie, the words of John the Baptist to the Pharisees and Sadducees: “O generation of vipers, who hath warned you to flee from the wrath to come?” (Mat 3:7).

If the wrath is yet future when Paul writes (cp 1Th 1:10), why does he speak of it as happening in the past: “the wrath has come upon” (NIV)? There are two other Biblical instances of this same form of this verb (“phano epi” — has come upon); in both of these (Mat 12.28; Luke 11:20) Jesus speaks of the coming of the Kingdom of God. In one sense, as Jesus expressed it, the “Kingdom” had come: he had brought it near in his person. In another sense, the Kingdom has not come even yet. And so it is equally true of the wrath of God: it is near and certain for those who do not repent, but it has not yet come upon them in actual fact.

Is this whole phrase a quotation of 2Ch 36:16?: “…but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy.”

1Th 2:17

1Th 2:17–3:13: Paul’s continuing concern.

Vv 17-20: Paul’s desire to return.

WHEN WE WERE TORN AWAY FROM YOU: “Aporphanizo” is used only here in the NT. This graphic word (from which comes the English “orphan”) combines the two aspects of physical separation and mental anguish. Paul’s intense affection for the Thessalonians is manifested in an amazing mixture of metaphors: in this one chapter he is, by turns, “mother” (vv 7,8) and “father” (v 11) and now even an orphaned child!

FOR A SHORT TIME: Paul’s concern for his friends was so great that only a very short time elapsed before he was making serious efforts to return to them.

IN PERSON, NOT IN THOUGHT: He hastens to explain that, though absent physically, he was still with them in heart and mind and spirit. As Moffatt puts it, “out of sight, not out of mind.”

OUT OF OUR INTENSE LONGING WE MADE EVERY EFFORT TO SEE YOU: Practically every word in this phrase is a superlative. There is nothing of a “token” effort in Paul’s love. He does not just “try” — he struggles earnestly to see them! He does not just “desire” — he greatly longs to be with them! (The word is “epithumia” — a fierce passion, commonly translated “lust” and used in an evil sense.)

1Th 2:18

BUT SATAN STOPPED US: The agent that hinders Paul from returning he calls “Satan”, the “adversary.” One commentator writes of this verse: “It cannot be positively affirmed that Paul here means anything more than a personification of all that is opposed to God — the hostility of wicked men, etc.” And, plainly, that is the Satan/”adversary” that Paul has in mind: the Jewish and Gentile opposition to him in Thessalonica (Acts 17:5-10), which had perhaps gone so far as to put a price on his head. It was not so much that Paul was afraid for his own safety — the man who could write 2Co 11:23-29 was used to taking risks. The concern was predominantly for the Thessalonians themselves (maybe especially Jason?): their trials were severe already; Paul’s presence in the city might so intensify their persecutors’ anger against them that their lives would become absolutely unbearable. And of this Paul could not bear to think, he loved them so much.

The combination of Jewish-Roman opposition to Christianity, what Paul calls “Satan” in this verse, is alluded to again and described in much greater detail in 2Th 2:3-12 written, (or so it would seem) very shortly after the first letter. It seems evident that Paul had first in mind a system already in existence (2Th 2:7), as Acts 17:1-9 abundantly indicates.

1Th 2:19

THE CROWN IN WHICH WE WILL GLORY: The “crown” is “stephanos”, the chaplet or coronal wreath awarded to the victor in the Olympic Games. The only “crown” in which Paul will glory or boast on the Day of Judgement will be the faithful of Thessalonica (and other cities — cp Phi 4:1), whom he has brought to the gospel and nurtured along the Way. This thought is similar to that expressed by Paul in 1Co 3:14: “If any man’s work abide which he hath built thereupon, he shall receive a reward.”

The “stephanos” is used in Scripture as a symbol of victory in the fight or race of life. To obtain that crown requires personal discipline (1Co 9:25), and respect for laws set down (2Ti 2:5). The “stephanos” is a wreath of “evergreens” in the truest sense; unlike the Olympic crown it will never fade away (1Pe 5:4). It relates to the future reward (2Ti 4:8; James 1:12); but it can be snatched away (Rev 3:11).

There is a crown of pride (Isa 28:3), which no one should wear. A crown of thorns (Mat 27:29), which no one can wear. And a crown of life (Jam 1:12), which everyone may wear. Also, an incorruptible crown (1Co 9:25), a crown of rejoicing (1Th 2:19), a crown of glory (1Pe 5:4), and a crown to be kept until Christ’s coming (Rev 3:11).

WHEN HE COMES: See Lesson, “Parousia”.

1Th 3:1

Vv 1-5: Timothy’s mission.

WHEN WE COULD STAND IT NO LONGER: The verb “stego” (also in v 5) originally meant to remain watertight — as a house or a ship that does not leak. Then of course it came to mean “to contain” or “to endure”, as in 1Co 9:12: “But (we) suffer (‘endure’) all things”, and 1Co 13:7 — love “endureth all things.” When Paul could no longer endure having no news of the Thessalonians, the “roof caved in” and he decided he must send Timothy to them.

WE THOUGHT IT BEST TO BE LEFT BY OURSELVES IN ATHENS: “We” would include Silas and Timothy. It is possible Silas had already gone on some other mission, or that he left at this time — since both Silas and Timothy rejoin Paul later at Corinth (Acts 18:5). Now, with these departures, “we” becomes “I” (cp 1Th 2:18 — “I Paul”); Paul was left truly alone to preach in Athens. The city was the intellectual capital of the world, its inhabitants for the most part educated and cultured. But to Paul it was the most barren wilderness. The small results of his efforts there (Acts 17:34) prove what a forbidding place it was for Paul. For the good of the Thessalonians (and for his own ultimate peace of mind) he realized it was necessary to send Timothy to them, but this verse gives us a glimpse of what it cost him.

1Th 3:2

TIMOTHY: See 1Th 1:1n.

GOD’S FELLOW WORKER: Literally, as 1Co 3:9, this is “fellow-worker with God.” There is some question about the text at this point, and some commentators object to the idea that man can be a companion in work with God. Why being a fellow-laborer with God should be objectionable is rather difficult to see.

There are many reasons, it would seem, why we should be fellow-workers with God. Primary among these is that we, along with Christ, must work, to repair the breach between God and man — following the example of Christ himself: “My Father worketh hitherto, and I work” (John 5:17).

Labor is needed on our part, as well as God’s and His Son’s. Also, and more to the point, in preaching and in strengthening the believers, we must work with God — because there is no one else to do it. These activities are “off-limits” to the direct physical efforts of either Christ or his angels. “Fellow-laborers with God” indeed! If we do not do this work, then who will?

Since Timothy was a mere lad at this time (cp 1Ti 4:12 — where about twelve years later he is still a “youth”), Paul speaks so highly of him so as to encourage the Thessalonians to respect his presence and his mission.

At this point, some mss have “minister” — the Gr “diakonos.” The word literally means servant, and a lowly servant at that — one who waits on tables. In the NT the word refers to many variations of service. It is used of the following: (1) The angels who ministered to Jesus (Mat 4:11); (2) Jesus himself (Luke 22:22; Rom 15:8); (3) Timothy, at a time when he would surely have been an “elder-bishop” as well (1Ti 4:6); (4) The other apostles (Acts 1:25; 6:4); (5) A sister (Rom 16:11); (6) All the followers of Jesus (John 12:26; Eph 6:21); and (7) A special class of servants within the church (1Ti 3:8-13).

TO STRENGTHEN: “To establish you”: The verb “sterizo” means, in the classical sense, to put a buttress or support so as to strengthen a building. It appears in Exo 17:12, LXX, of Aaron and Hur “staying up” the arms of Moses. It is used primarily by Paul of the work of “strengthening” or confirming new believers (Acts 14:22; 15:32,41; 18:23; Rom 1:11), although he well recognized that the Father and the Son were the ultimate workers in this matter (1Th 3:13; 2Th 2:16,17; 3:13; Rom 16:25-27). So “fellow-workers with God” is, after all, a very Scriptural concept.

ENCOURAGE: “To comfort you”: “Parakaleo” (cp 1Th 2:11).

1Th 3:3

SO THAT NO ONE WOULD BE UNSETTLED: “Saineo” (only here in New Testament) is used of a dog wagging its tail. Here it means to be tempted (cp v 5) from one’s duty by an alluring bait — in other words, to be coaxed or wheedled away from the faith by the “kind” words of former friends: “Why can’t we be friends again? Give up these weird ideas of yours — it can’t be worth it! Look at all the problems it’s causing you!”

Perhaps in our more relaxed atmosphere we tend to forget how hard the way was, and correspondingly how insidiously easy would have been the choice of surrender. In the first century all it would have meant in many cases was to burn a handful of incense to Caesar — a mere “nominal” gesture. Time and again lenient judges pleaded with the early Christians to do so, but in most cases their pleadings were met with absolute refusal. How would WE have fared under the same circumstances?

BY THESE TRIALS: Literally, “in the MIDST of these trials.” Cp notes on “suffering” in 1Th 1:6.

YOU KNOW QUITE WELL THAT WE WERE DESTINED FOR THEM: “Destined” is the word “keimai”. It actually applies to a sentry posted by his officer (“set for the defense of the gospel”: Phi 1:16 — Phi 1:17 in AV), or a “city set on a hill” (Mat 5:14). The idea is of remaining steadfast and doing one’s duty; bearing up under afflictions is part of that duty, as the NT abundantly testifies: “Yea, and all that will live godly in Christ Jesus will suffer persecution” (2Ti 3:12).

1Th 3:4

WHEN WE WERE WITH YOU, WE KEPT TELLING YOU THAT WE WOULD BE PERSECUTED: Paul is not telling them anything strange and new. Even in his short stay with them, he had emphasized this lesson — knowing, no doubt, how much they would need it.

1Th 3:5

FOR THIS REASON: Because of the tribulations I know you to be experiencing, I was desperate to know how you were faring.

WHEN I COULD STAND IT NO LONGER: Sw v 1.

I SENT TO FIND OUT ABOUT YOUR FAITH: He wanted to learn how well they were holding on to their faith. For Paul, faith was the fundamental activity and characteristic of a believer, out of which grew everything else. He knew that there were possibilities of defection, and he wanted to be sure that their faith was still real and active to sustain them.

I WAS AFRAID THAT IN SOME WAY THE TEMPTER MIGHT HAVE TEMPTED YOU: The Greek reads literally “how the tempter did not tempt you,” neatly implying their steadfastness. The words “tempter” and “temptation” are both from the same root, signifying to test or try. The “tempter” must be the same as the “Satan” of 1Th 2:18 — the Jewish and Gentile opposition to the new Thessalonian believers. As Jesus was led by the Spirit into the wilderness immediately after his baptism to meet the “tempter” (Mat 4:3 — the only other verse where the noun occurs), so these new believers were experiencing severe temptations very soon after their baptisms. Sometimes some of the severest trials can come upon those who are newly baptized, as soon as the newness of their conversion begins to wear off, and especially if problems impinge upon them from the world outside. This entire verse is very similar to the idea expressed by Paul when writing to the Corinthians: “For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things… lest Satan should get an advantage of us: for we are not ignorant of his devices” (2Co 2:9,11).

AND OUR EFFORTS MIGHT HAVE BEEN USELESS: If the Thessalonians’ faith collapsed, then truly Paul’s work would become meaningless (cp 1Th 1:5; 2:1) and he would have no “crown” to wear (1Th 2:19). The phrase “in vain” is found only in Paul’s writings. The idea of laboring in vain is found also in 1Co 15:58, associated with the thought of no resurrection; and in Phi 2:16, in a form very similar to this verse. In Gal 2:2 Paul submits his gospel before the leaders of the Jerusalem ecclesia, “lest by any means I should run, or had run, in vain”; in 2Co 6:1 he warns the Corinthian believers against receiving the grace of God in vain.

1Th 3:6

Vv 6-10: Timothy’s encouraging report: There can be no question that Paul loved these people more than life itself. He prays for them continually, and desires more than anything to be with them. They have suffered together, and out of that shared experience of adversity they have developed an unshakeable bond of fellowship (1Th 1:6). Surely this is the “fellowship of his sufferings” to which Paul refers in Phi 3:10.

Although Paul is constantly moving about to preach in new areas, he never abandons the ecclesias he has established. Paul at Athens and at Corinth still feels obligated to the believers in Galatia and Thessalonica. All of his ministry is marked by such concern: although he is heavily involved in the concerns of the Gentile ecclesias of Europe, he nevertheless works hard at taking up an offering for the material needs of the Judean brethren. Paul’s faith is a global faith, an international faith that ignores (or breaks down, if necessary) the cultural and ethnic barriers that exist in the Roman Empire.

Paul’s strategy takes risks with the newly established ecclesias. It leans heavily upon faith in and prayer to the Father through the Son, and that the Holy Spirit they control can work in ways unrecognized by men to strengthen and comfort believers. Paul cannot be everywhere and do everything himself; with a reasonable view of his own limitations, he instructs and trains (and then trusts!) his assistants in the work — young men like Timothy and Titus. This benevolent responsible attitude allows them in turn to grow to their full potential, and become more useful “fellow-laborers with God.”

BUT TIMOTHY HAS JUST NOW COME TO US FROM YOU AND HAS BROUGHT GOOD NEWS ABOUT YOUR FAITH AND LOVE. HE HAS TOLD US THAT YOU ALWAYS HAVE PLEASANT MEMORIES OF US AND THAT YOU LONG TO SEE US, JUST AS WE ALSO LONG TO SEE YOU: Notice that Timothy brought good news of their faith and love — but not necessarily of their hope! Does Paul hint here at the deficiencies which he decides to make good in 1Th 4:13-14? At this point they had just arrived (Acts 18:5; Pro 25:25) with the good news (literally, the “gospel”, as in v 2) that all is well, and that the believers in Thessalonica are holding fast the faith as they were taught (1Th 1:3). Out of great relief Paul now begins to write this letter (cp his feelings: 2Co 7:4-6). Paul expresses a great deal of personal satisfaction here. First, it was a good sign that the Thessalonians held the apostles in affectionate remembrance and longed to see them again (cp 1Th 2:17). They could hardly have had such intense longing if they had been inclined to give way under the temptations they were experiencing. Secondly, it proved to Paul that they held no ill will against him for indirectly bringing this tribulation upon them, in introducing the gospel to them. Thirdly, they were anxious to see him again, notwithstanding the wave of increased persecution which no doubt would ensue if he were to return to Thessalonica. This also would cheer him greatly.

1Th 3:7

THEREFORE, BROTHERS, IN ALL OUR DISTRESS AND PERSECUTION WE WERE ENCOURAGED ABOUT YOU BECAUSE OF YOUR FAITH: Since leaving Thessalonica, Paul had been rejected at Berea (Acts 17:13,14) and Athens (Acts 17:32,33) and had met with many difficulties at Corinth: hunger, thirst, nakedness, revilings, and persecutions (1Co 4:11-13; 9:12). All this had left him “pressed in the spirit” (Acts 18:5), and living in “weakness (malaria, or some other illness?) and in fear, and in much trembling” (1Co 2:3). It is possible even that malaria (or some other physical infirmity) was as much the “Satan” that hindered Paul’s return to Thessalonica (1Th 2:18) as was the persecution that awaited him there.

1Th 3:8

FOR NOW WE REALLY LIVE, SINCE YOU ARE STANDING FIRM IN THE LORD: Until the wonderful news of vv 6,7, Paul was a dying man (perhaps even literally so). But now he has found a new lease of life. Like John, he could experience no greater joy than to learn that his “children” continued to walk in the Truth (3Jo 1:4).

“Life” (ie, v 8) and “death” take on new symbolic meanings for the believer. In his struggles against sin and human adversaries he expects to “die daily” (1Co 15:31) — for he bears about in his body “the dying of the Lord Jesus, that the life also of Jesus might be made manifest” in that body (2Co 4:10-12). The believer is a continually changing compound of the old man, who is (or should be) dying, and the new man, who is continually being born or “created” (Eph 4:22-24; Col 3:8-10). And even as the physical body is wasting away day by day, so the inner man is being renewed (2Co 4:16).

The business of serving Christ intensifies the daily experiences of life. Literally everything about one’s life is now seen to hold the potential of affecting eternity. Thus we see Paul cast down and afflicted because of thoughts of problems of other people many miles away. And we then find him, in a moment, overjoyed at the good report about them. “Who is weak, and I am not weak? who is offended, and I burn not?” So it must be small “deaths” and small “resurrections” each day — for one who takes upon himself the care of all the ecclesias (2Co 11:28,29). Is this a difficult way of life? Most assuredly. But can there be any other way for a true follower of Christ?

1Th 3:9

HOW CAN WE THANK GOD ENOUGH FOR YOU…?: The sustained thanksgiving introduced in 1Th 1:2-10 and resumed in 1Th 2:13 is concluded in 3:9 with a rhetorical question. It is as if Paul is implying, “This gift (of good news about you) is so marvelous that I can never repay God for it!” (cp the question of Psa 116:12: “What shall I render unto the LORD for all His benefits toward me?”).

The word “render” (as in “render thanks”) conveys the idea of giving somebody what is due to him (Rom 12:19; 2Th 1:6).

1Th 3:10

MOST EARNESTLY: “Exceedingly” (AV). “Hyper-ekperissou”, a quite unusual word that means to overflow abundantly: in this case, “super-abundantly!” Thessalonica was famous for its hot springs which continually overflowed; the city had once been called after them: “Therma” (see Introduction). Paul was fond of using this figure in varying degrees; he was like a hot spring, bubbling over with warmth and love — and so he wanted his converts to be. (The same or similar words occur in v 12; 1Th 4:1,10; Eph 3:20; Rom 5:21; and 2Co 7:4.)

AND SUPPLY WHAT IS LACKING IN YOUR FAITH: “And make good the deficiencies in your faith.” “Katartizo” is a verb signifying “to render fit or complete”; it occurs 13 times in the NT. It is used of mending nets (Mat 4:21; Mark 1:19); of reconciling disputes (1Co 1:10), of preparing a person for a work (Heb 10:5); of restoring a sinner to fellowship (Gal 6:1); and of completing the instruction and character of a believer (as here; Luke 6:40; Eph 4:12; 2Co 13:11; Heb 13:21; 1 Pet 5:10). The perfecting of believers is therefore the fitting or equipping of them, not for “show”, but for service.

It is possible that, in his absence, some of Paul’s converts had gone astray in their understanding of certain doctrines, and that this fact was revealed to him by Timothy in addition to the more joyful news (see note, v 6). It might as reasonably be assumed that Paul knew of some of these deficiencies even before Timothy came to him, deficiencies in their faith due to the little time he had to devote to them originally. (In that case, we have at least an indication that new converts were not expected to know absolutely everything before baptism!) Certainly among these problems were matters concerning the resurrection and the return of Christ. Paul’s words here serve as a gentle reminder to the Thessalonians of their continuing need for further spiritual growth — a fact which he did not deny or try to “sweep under the carpet.” His words also tactfully prepare them for the remaining part of his letter.

1Th 3:11

Vv 11-13: Paul’s first prayer for the Thessalonians.

NOW MAY OUR GOD AND FATHER HIMSELF AND OUR LORD JESUS CLEAR THE WAY FOR US TO COME TO YOU: “Clear” = “to make straight” — a word that appears also in 2Th 3:5 and Luke 1:79. Paul prays that God and Christ may remove all hindrances (as in 1Th 2:18) to open the way for Paul to return to Thessalonica. As Paul was directed to them in the first place (Acts 16:6-10), so he prays, and confidently expects, to be directed again: “The steps of a good man are ordered (‘made straight:’ sw in LXX) by the Lord: And he delighteth in His way” (Psa 37:23).

Though he may not fully understand, still he relies upon the unseen constraints, the “ways of providence”: “Ponder the path of thy feet, And let all thy ways be established (‘made straight’ — sw again)” (Pro 4:26).

1Th 3:12

MAY THE LORD MAKE YOUR LOVE INCREASE AND OVERFLOW: “Increase” and “overflow” are practically synonymous; thus they reinforce one another, ie, “greatly abound” or “abound more and more.” “Increase” (“pleonazo”) is used of grace (Rom 6:1); the manna (2Co 8:15) and love (here). “Overflow” is the word we saw also in v 10, which conveys the delightful impression of a bubbling, overflowing spring.

LOVE… FOR EACH OTHER: “Agape”, the self-sacrificing love that is distinctly Christian. It is the pre-eminent “fruit of the Spirit” (Gal 5:22), out of which all other aspects of Christ-like character arise. God’s sacrificial love is seen in the gift of His Son (John 3:16; Rom 8:22; 1Jo 4:9,10), which sets the pattern for all subsequent acts of love to which His children are directed (1Th 4:9). In the same way that Christ loved us, so we the believers must love one another (John 13:34). Only by their acts of love, and only in their participation in the “agape”/”love feast” of fellowship, may they show others that they belong to Christ (John 13:35). There is nothing more important, for love is the fulfilling of the law (Rom 13:8).

AND FOR EVERYONE ELSE: This aspect of love is perhaps one that is most easily overlooked. The love of God is basic to our lives in the Truth. His love for us is so immense and far-reaching that it seems almost “natural” for us to love Him in return. Loving our Christian brothers and sisters, as members of the same divine family, is but the next logical step, for we are all bound together in the most wonderful fellowship. However, having come this far, something inside us seems to balk at the next step… “toward all men.” Perhaps our failure here is that our perceptions of God and His work and His love are just too limited. The God who loved us when we were yet “sinners” (Rom 5:8) — and loved us so much that He gave up His Son in death — surely expects us to love all men in the same way. The God who bestows the blessings of sunshine and rain on just and unjust alike is teaching us to love even our enemies and those who despitefully use us (Mat 5:44,45).

Jesus, in perhaps the greatest and most sublime of his parables, warns us against a narrow conception of one’s “neighbor” (Luke 10:25-37). “Thou shalt love thy neighbor as thyself” is the second commandment, like unto the first, and like the first unlimited in its scope (Mat 19:19; 22:39; Mark 12:31; Gal 6:10).

JUST AS OURS DOES FOR YOU: Paul refers to his own example, an indication that this verse is not only a prayer but also an exhortation. That Paul and his companions could present themselves as examples of overflowing love may seem embarrassingly bold, but it is not uncommon in his letters (1:6; 2Th 3:7-9; Acts 20:35; 1Co 4:16; 11:1; Phi 3:17; 4:9). While we would not wish to emulate Paul in what might easily appear to be — for us! — unwarranted “boasting”, still it is useful for us all to remember how the examples of our own personal lives either support or detract from the message we preach.

1Th 3:13

MAY HE STRENGTHEN YOUR HEARTS SO THAT YOU WILL BLAMELESS AND HOLY IN THE PRESENCE OF OUR GOD AND FATHER: A man can never hope to stand “blameless and holy” before God (Col 1:21-23) by means of his own efforts, no matter how dedicated he may be. But he may be “established” or “presented” (Col 1:22; Jude 1:24; Eph 5:25-27) blameless by Christ, if he “continues” (again, Col 1:22) or “abides” (1Jo 2:28) in him. The emphasis must not be on strenuous endeavor, but on thankful loyalty. Good works are a reasonable expectation from those who have been gratefully redeemed, who have already received the means through God’s grace of standing blameless in His sight (Eph 2:9,10); but good works will never be the means themselves for that standing — that can be only by “grace” (Eph 2:7,8)!

In the love and mercy of God, as revealed through Christ, we may have confidence to stand unblameable before God (1Jo 2:28; 3:20,23; 4:17); but never can we place such confidence in our own works — no matter how numerous and how commendable!

THAT YOU WILL BE… HOLY: “We are called to holiness. Now that word is a very expressive and comprehensive one: holiness is a state of cleanness, and cleanness in its moral relations consists of freedom from all that is constituted morally polluting by the law of God. That is right which God commands — that is wrong which He forbids. That is holy which He calls clean, and that is unholy which He disallows. There is no other rule of righteousness than that. The moral philosophy of the world is a very artificial affair. In most cases, it is an attempt to justify the commandments of God on natural principles. Certain maxims have been brought to the notice of the world in the teaching of Christ, and men of carnal minds, utterly unsubject to the law of God, have taken hold of the mere aesthetic beauties of these things, and constructed out of them a philosophy of their own — a standard of their own; but in point of fact they have no standard; there is no standard of right except the will of God. When men begin to talk of ‘the eternal fitness of things’, they get into an intellectual morass. There is no standard of righteousness but obedience to God’s commandments” (SC 125).

WHEN OUR LORD JESUS COMES: See Lesson, “Parousia”.

WITH ALL HIS HOLY ONES: “Saints” in KJV. We may tend too much to equate “saints” with believers only, whereas the word literally means “holy ones” and can also refer to the angels. Numerous passages, both in the OT and the NT, refer to the angels of God as the “holy ones”, or other similar designations. While some of the passages appended here may be ambiguous, it is a good principle of interpretation to be aware of the two possibilities in almost every Theophany-type passage where “hagios” or its equivalent occurs. To fail to do this is to invite unnecessary misunderstandings and complications: Deu 33:2; Psa 68:17; 89:5; Dan 4:13; 7:10; 8:13; Zec 14:5; Mat 25:31; Mark 8:38; Luke 9:26; 2Th 1:10; Jude 1:14.