1 Thessalonians 1

David Lipscomb Commentary On 1st Thessalonians 11 Thessalonians 1:1 Paul,—There was no need to add “ apostle” to the name of Paul in writing to a church with which his relations were so familiar and cordial.and Silvanus,—Silvanus is the Silas of Acts of Apostles. Paul first met him when he went to Jerusalem from Antioch to seek a settlement of the question of circumcising the Gen­tile Christians. He was sent with Paul to communicate the decision of the apostles and elders. (Acts 15:19; Acts 15:25; Acts 15:29.) When Paul declined to take John Mark with him on his second missionary journey, and parted with Barnabas, he chose Silas as his companion, and the two were beaten and imprisoned together at Philippi. (Acts 16:19-29.) He was with Paul during the riot at Thessalonica (Acts 17:4), and was sent away with him to Berea, remaining there after Paul had been obliged to depart, and joined him again in Corinth (Acts 18:5). In that city he was an esteemed coworker with Paul. (2 Corinthians 1:19.)and Timothy,—Timothy was the well-known companion and assistant of Paul. The terms which he applies to him—“ my beloved and faithful child in the Lord” (1 Corinthians 4:17), “ my true child in faith” (1 Timothy 1:2)— indicate not only Paul’ s love for him, but also that he had been the means of his conversion. At any rate, it is clear that, when on his first missionary journey, Paul visited Lystra, and Timothy’ s mother and grandmother were led to Christ, and that Tim­othy was then old enough to be instructed in the way of the Lord.

He became a disciple of Christ and a companion of Paul. He was gifted of the Spirit. (1 Timothy 4:14; 2 Timothy 1:6.) When these and other teachers were with Paul, he usually associated them with himself in writing to the churches.

They were both with him when the work of the Lord was begun in Thessalonica.unto the church of the Thessalonians—This is the local description. The only New Testament parallel is “ the church of the Laodiceans.” (Colossians 4:16.)in—[This word is frequently used by Paul to express in­timacy of union, and is not readily explained by any simpler term. Here it introduces the spiritual relation and may be paraphrased thus: in relationship with God as Father and with Jesus Christ as Lord.] They were baptized “ into the name of the Father and of the Son and of the Holy Spirit.” Hence, were in these divine persons.God the Father—[God’ s everlasting power and divinity is manifest in creation (Romans 1:20); his Fatherhood is subject of revelation (Matthew 11:27; John 17:25); it is not universal (Matthew 13:38; John 8:23-44); but is asserted only in relation to those who have been born anew (John 1:12-13; Galatians 3:26; 1 John 3:1; 1 John 5:1). Being our Father God looks to his children for honor (Malachi 1:6) and confidence (Matthew 6:25; Matthew 6:34), while he deals with them in pity (Psalms 103:13-14) and in love (John 16:27).]and the Lord—[Christ himself assumed this title. (Matthew 7:21-22; Matthew 9:38.) His purpose did not become clear to the disciples until after his resurrection from the dead, and the revelation of his deity consequent therein. Thomas, when he realized the significance of the presence of a mortal wound in the body of a living man, immediately joined with it the absolute title of Deity, saying: “ My Lord and my God.” (John 20:28.) In Peter’ s sermon on the day of Pentecost he said, “Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified” (Acts 2:36); and in the house of Cornelius he said, “ He is Lord of all” (10:36). And Jude speaks of some “ denying our only Master and Lord, Jesus Christ,” and in the next verse applies the term Lord to God. (Jude 1:4-5.) The title Lord as given to the Savior in its full significance rests upon the resurrection (Acts 2:36; Romans 10:9; Romans 14:9), and is realized only “ in the Holy Spirit” (1 Corinthians 12:3).

While he is still rejected alike by Jew and Gentile, angels (Matthew 28:6) and saints (Romans 10:9) ac­knowledge him in it, but in the day of his manifested glory every tongue in the universe shall “ confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11). Those who acknowledge him as Lord now are his servants (Ephesians 6:6-7), and to them he looks for obedience (Luke 6:46; Romans 6:16), and on that condition graciously admits them to his friendship (John 15:14-15).]Jesus—[This name was given to the Son of God while he dwelt on earth in the flesh as his personal name in obedience to the command of the angel to Joseph, the husband of his mother, Mary, shortly before he was born. (Matthew 1:21.) By this name he was generally known throughout the gospel narrative.

While he was on earth in the flesh, no one of his disciples is recorded as having addressed him by his personal name; but it is plain that the custom was common among believers in the apostolic age that they confessed with the “ mouth Jesus as Lord” (Romans 10:9), and it is, therefore, the pattern for Christians till time shall cease.]Christ:—[In the Epistles of James, Peter, John, and Jude, men who had companied with the Lord in the days of his flesh, Jesus Christ is the invariable form of the name and title, for this was the order of their experience; as Jesus they knew him first, that he was the Messiah they learned finally in his resurrection. But Paul came to know him first in the glory of heaven (Acts 9:1-6), and his experience being thus the reverse of theirs, the reverse order, Christ Jesus. In Paul’ s Epistles the order is in harmony with the context. Thus Christ Jesus describes the exalted one who emptied himself (Philippians 2:5-7) and testifies of his pre-existence; Jesus Christ describes the despised and rejected one who was afterwards glorified (Philippians 2:11) and testifies to his resurrection. Christ Jesus suggests his grace; Jesus Christ his glory."]Grace to you and peace.—Paul’ s usual salutation is extended to them. Grace properly means favor and includes those blessings that are applicable to Christians in common, de­noting an ardent prayer that all the mercies and favors of God for time and eternity might be conferred upon them.1 Thessalonians 1:2 We give thanks to God always—Paul knew the facts con­cerning their conversion and the trials which they endured under the fierce persecutions through which they passed.for you all,—There was not one of them that he knew for whom he did not give thanks.

The whole church was what it should be.making mention of you in our prayers;—He made special mention of them in asking God’ s help and blessing to rest upon them. The number of persons and churches Paul men­tions in his prayers is remarkable.

It shows how much Paul regarded special and direct prayers for persons.1 Thessalonians 1:3remembering without ceasing your work of faith—He had seen its manifestation when among them and remembered it. The work of faith was the work and consecration to which faith led them in their work of service to the Lord under the fierce persecutions to which they had been subjected. [Faith is the response of the soul to the life-giving word of God (Romans 10:8-17), producing a change of life and a cheerful courage under trial.]and labor of love—The labor and fatiguing toil to which they were led by their love to God and to their brethren. This love had been manifested by the untiring and devoted toils which they had undergone to help their brethren in distress. Love makes us willing to labor and suffer for those we love. [Love to God is expressed in obedience (John 14:15; John 14:21; John 14:23); to man in considering the interest of others rather than our own (Philippians 2:4).]and patience of hope in our Lord Jesus Christ,—Hope of future blessings and joy led them to bear with patience the ills brought upon them. [The word patience is frequently used by Paul. It is fortitude in suffering, endurance in toil or trial. Rightly to suffer is harder than rightly to work.

The persecutions to which the Thessalonian Christians had been and were still exposed gave large room for the exercise of steadfastness.]before our God and Father;—God looks upon us and will reward and bless us for our endurance for his sake. [It was a hope which they had through the merits of the Redeemer and which they were permitted to cherish before God; that is, as in his very presence. When they thought of God, when they remembered that they were soon to stand before him, they were permitted to cherish this hope.

It was a hope which would be found to be genuine even in the presence of a holy and heart-searching God.]1 Thessalonians 1:4knowing, brethren beloved of God,—They knew that God had accepted them— the Gentiles— in Christ so could fully realize that they were under his care and supervision.your election,—All who believe and obey the gospel of Jesus Christ are the elected of God. This applies especially to the Gentiles who believed in him. The Jews had been the elect or chosen of God. Now the Gentiles who believed in Christ were elect. They knew that God had accepted them in Christ so could fully realize that they were under his care and super­vision. Their election was their acceptance in Jesus when they believed and obeyed him.1 Thessalonians 1:8 For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia,—It was sounded by living men and women in their daily conduct.

It seems that Paul had in mind the influence of their heroic endurance of the per­secutions and spiritual prosperity, and of the missionary labors of evangelists sent out by them.but in every place your faith to God-ward is gone forth;—This strikingly describes the report that spread far and wide from Thessalonica, and the story of what had taken place among them prepared the way for the reception of the gospel in other places. The loudest, clearest, most eloquent, and most unanswerable proclamation of the gospel is the uncon­scious testimony of Christian living.

It may be sounded forth in great power in the midst of the severest afflictions— and often is. The troubles they endured for the name of Christ tested and revealed their faith, and so led to the fuller proc­lamation of the gospel.[The lesson that we should learn from the zeal of the early Christians is that success in the service of the Lord is to be accomplished only through the spirit of self-denying labor and devotion. At the present time the great need is men of zeal— self-denying zeal and earnestness— who are willing to sur­render all worldly honor, wealth, and fame to work for God and the salvation of lost and ruined men , not simply to revive religion, but to restore in its divine simplicity and power the true faith and works of the church of God as he himself ordained them. God intends his message to be conveyed to men only through those Christ-like enough to deny self to carry it to their dying fellow men. God demands these sacrifices, not of the preacher alone, but of everyone who would serve him.]so that we need not to speak anything.—Their faith cer­tainly had the solid stamp of reality, for otherwise it would never have produced such a widespread notoriety. [By the going of the report of their faith great service was done. In preaching the gospel in new places it was Paul’ s custom to hold up what it had done for other places.

With regard to Thessalonica, he was placed in an exceptional position. In Berea, in Athens, in Corinth, or wherever he went, he needed not to labor to create an impression of what the gospel had done for Thessalonica.

He needed not to say anything, for the work was already done for him.]1 Thessalonians 1:9 For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols,—The facts concerning the conversion of the Thes­salonians were well known throughout the regions in which he traveled. They were acquainted not only with the fact that Paul had preached in Thessalonica, but also with the results of his preaching. The results had been greater among the Gentiles than among the Jewish population. Luke says: “Some of them were persuaded, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.” (Acts 17:4.) They were to turn to God from whatever kept them from him, to turn because they believed in him and loved him, and meant to listen, study, and obey him in conversion. Conversion implies faith in God through Christ, and repentance is turning away from sin. The intention with which they turned to God is described, in which the two grand features of the Christian life are sig­nalized.to serve—To serve God is a comprehensive expression in­cluding the various thoughts, feelings, and acts whereby a godly person seeks to please God.a living and true God,—The God to whom they had now turned is living and real.

Jesus said: “ And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ.” (John 17:3.) True means real, genuine, as opposed to that which is pretended, which has no real existence.1 Thessalonians 1:10and to wait for his Son from heaven,—The second com­ing of the Lord Jesus Christ was an element in Paul’ s teaching which made a very deep impression on the Thessalonian be­lievers; it was to them a great object of Christian hope. They not only believed he would come again; they were eager for his coming.

They, in their suffering and distress, like the apostle John, were ever ready to say: “ Amen: come, Lord Jesus.” (Revelation 22:20.) It is a matter of fact that hope in this sense does not hold its ancient place in the hearts of many professed Christians of today. So far from being a power of God in the soul, a victorious grace, it is a sure token that God is absent. Instead of inspiring, it discourages; it leads to numberless self-deceptions; men hope their lives are right with God when they ought to search them and see. This, when our relations to God are concerned, is a degradation of the very word. The Christian hope is laid up in heaven. The object is the Lord Jesus. (1 Timothy 1:1.) It is not precarious, but certain; it is not ineffective, but a great and energetic power.

Anything else is not hope at all. The operation of true hope is manifold.

It is a sanctifying grace, for “ every one that hath this hope set on him purifieth himself, even as he is pure.” (1 John 3:3.)whom he raised from the dead, even Jesus,—The apostle connects the raising of Jesus from the dead with the deliver­ance of the Christian from the wrath to come. A destruction awaits all sinners before God. [This is the fact, which, when they came to understand it, brought Peter and the other dis­ciples into a new life of hope, for he says: “ Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrec­tion of Jesus Christ from the dead.” (1 Peter 1:3.) This fact, when he came to know it, changed the life of Saul the perse­cutor into the bond servant of Jesus Christ. (Acts 9:1-9; 1 Corinthians 9:1; Galatians 1:16.) That the historic fact—“ Jesus Christ risen from the dead” (2 Timothy 2:8)— is the complete vindica­tion of the truth of the gospel is declared by the Lord himself: “ Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and. that repentance and remis­sion of sins should be preached in his name unto all the nations, beginning from Jerusalem.” (Luke 24:46-47.) ]who delivereth us from the wrath to come.—Jesus came to save his people from their sins, that they might be delivered from the wrath of God against all sin and ungodliness. This freeing from sins and the consequent deliverance from the wrath by Jesus Christ is the good news that was sounded out from Thessalonica to all places around. Verse 1 PAUL’S FIRST LETTER TO THE 1 Thessalonians 1 First, there is Paul’s characteristic salutation and greeting (1 Thessalonians 1:1), followed by his fervent expression of thanks and appreciation for the Thessalonian church (1 Thessalonians 1:2-10). Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. (1 Thessalonians 1:1) Paul, Silvanus, and Timothy … The inclusion of Paul’s distinguished helpers, Silvanus and Timothy, in this salutation was not intended as designation of them as co-authors with Paul of this letter, but rather as a mark of friendship and courtesy on the part of the apostle for these faithful workers who had so frequently labored and suffered with him on the mission field. Silas was beaten and imprisoned with Paul at Philippi (Acts 15:19), and Timothy’s imprisonment is mentioned in Hebrews 13:23. Timothy’s father was a Greek, and Silas was a Roman citizen. Silvanus was chosen by Paul following the dispute with Barnabas (Acts 15:40), and Timothy was recruited from Lystra where Paul had been stoned (Acts 16:1); thus both were identified with Paul on the second missionary journey and extensively thereafter. Hendriksen pointed out that the English adjective “sylvan” and the proper name “Pennsylvania” carry remnants of the ancient name of Silvanus. “Originally, it was the name of the god of the woods."[1] Many of the primitive Christians were named after the pagan gods, as in the outstanding instance of Apollos, but there is no record that any Of them ever changed their names on this account, indicating that it was considered perfectly proper, many personal names, of course, having been handed down from family to family. Thessalonians in God … Other Thessalonians were in darkness, in sin, in the “world” and in a state of alienation from God, but these were in the true and Almighty God. This expression identifies “the assembly in Thessalonica as non-heathen,” and the addition of “and the Lord Jesus Christ” designates them “as non-Jewish."[2] Practically all of the Thessalonian converts had been won out of paganism (1 Thessalonians 1:9). The Lord Jesus Christ … The name “Lord” as it appears in this compound title of Jesus Christ “is the great Old Testament word which expresses the sovereignty of God, personally and legitimately exercised over the whole universe, animate and inanimate."[3] Thus, our Saviour is recognized here as a member of the Godhead, possessing full deity and entitled to the adoration and worship of all people. Note also that being “in God” is one and the same thing with being in Christ. Grace and peace … This was the usual order in which Paul extended this double greeting, varying it only in the closing verses of Ephesians. They combined the highest form of both Greek and Hebrew salutations and were greatly enriched by theological implications of the highest significance. For example, “peace,” which is a negative concept with us, means “the absence of strife”; whereas “The Hebrew equivalent, [shalom] (from which the word is derived), is concerned with wholeness,' soundness,’ and signifies prosperity in the widest sense, especially prosperity in spiritual things."[4][1] William Hendriksen, Commentary on 1,2Thessalonians (Grand Rapids, Michigan: Baker Book House, 1955), p. 38. [2] Peter E. Cousins, New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 492. [3] Ronald A. Ward, Commentary on 1,2Thessalonians (Waco: Word Book Publishers, 1973), p. 15. [4] Leon Morris, Tyndale Commentaries, 1,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), p. 33. Verse 2 We give thanks to God always for you all, making mention of you in our prayers;Paul’s amazing capacity to find the source of gratitude in the converts God had given him is a mark of the boundless love the apostle had for humanity. You all … is the simple plural “you” and need not necessarily be understood in the technical sense of “absolutely everyone.” True, Paul mentioned “each one of you” in 2 Thessalonians 1:3; but even there the meaning is hyperbolic. We … This is usually construed as the editorial “we,” meaning “I,” but there are instances in his writings where this pronoun is used to include all of the apostles with himself. Here, there is no reason to exclude Silvanus and Timothy as being included in the greeting, though of course only Paul was author of the letter. Verse 3 remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father;This remarkable Pauline triad, that is, a double triad of work, labor and patience linked to faith, hope and love (1 Corinthians 13:13) with “I know thy works, and thy toil, and thy patience” (Revelation 2:2), is one of the most interesting in the New Testament. Morris cautioned against failing to read the true meaning of [@hupomone], rendered patience, but meaning “not a negative acquiescence, but an active, manly endurance”;[5] thus relating all three of the first triad with works, labor being intensified consistent work, and patience being unceasing work. This sheds much light on Paul’s use of all these terms in the New Testament; for example, he even substituted “patience” for hope, as follows: Follow after faith, love, patience (1 Timothy 6:11). Thou didst follow my faith, love, patience (2 Timothy 3:10). Let aged men be sound in faith, love, patience (Titus 2:2). Hayes declared that these six graces (work, labor and patience; faith, hope and love), properly united in the hearts of people, and thus “conjoined will regenerate the human race!"[6]Although Paul never substituted works for faith, the passage here shows that the two go together; and it may therefore be accepted as gospel that when Paul mentions faith in the New Testament, it never means anything other than an obedient, working faith. It has been repeatedly emphasized in this series that the present-day conception of subjective trust/faith is erroneous. Other New Testament passages in which the second triad of faith, hope and love appears are: Putting on the breastplate of faith and love, and for a helmet, the hope of salvation (1 Thessalonians 5:8). We have had our access by faith … rejoice in the hope of the glory of God … because the love of God, etc. (Romans 5:2-5). We through the Spirit of faith wait for the hope of righteousness … but faith working through love (Galatians 5:5-6). Having heard of your faith … and of the love which ye have … because of the hope (Colossians 1:4-5). Your work and the love which ye showed … be not sluggish but imitators of them who through faith and patience inherit the promises (Hebrews 6:10 Hebrews 6:12). That your faith and hope might be in God. Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren (1 Peter 1:21-22). All of the above passages emphasize the absolute union of these graces. To construe Paul’s words, “faith apart from works” in any other manner than as meaning “faith apart from the works of the Law of Moses” is to miss his meaning altogether. FAITH; ONE IN KINDSignificantly, there is no New Testament mention of “kinds of faith.” The “devils believe and tremble”; and there is no evidence that the faith of devils is any different from the faith of Christians, except in this one particular of being disunited from love and hope, as well as from work, labor and patience. The demon at Gadara cried out: What have I to do with thee, Jesus, Son of God Most High? I adjure thee by God, torment me not! (Mark 5:7). An analysis of the demon’s faith shows that: (1) he believed Jesus to be the Son of God; (2) that Jesus had the power to torment him; (3) he also believed in God’s existence; (4) that there was already a “time” appointed when God would visit judgment upon wickedness (Matthew 8:29); and (5) that such a time was yet future during the personal ministry of the Lord. Wherein is this different from what Christians believe? No! Whereas faith is spoken of in the New Testament, as great faith, little faith, much faith, more faith, etc., all such designations regard the degree or amount of faith, and in no case a difference in kinds of faith, such as historical, or saving faith, etc. Even dead faith is not a different kind, but only the deceased state of the one kind. WORKS OF KINDSThe appearance in this passage of “work of faith” emphasizes the New Testament truth of there being many kinds of works mentioned in the New Testament, thus: The works of the flesh (Galatians 5:19-21). The works of people (Mark 13:1). The works of the Law of Moses (Romans 3:20). The works of moral goodness (Cornelius). The works of human righteousness (Romans 10:3). The works of the devil (1 John 3:8). The work of faith (1 Thessalonians 1:3). The distinctions here enumerated from the sacred text are the key to understanding what Paul meant by “not justified by works,” and what James meant by “justified by works” (James 2:24), there being in no sense any element of contradiction, there being two utterly different classes of works under consideration by the two sacred writers. [5] Ibid., p. 35. [6] D. A. Hayes, Paul and His Epistles (Grand Rapids, Michigan: Baker Book House, 1969), p. 158. Verse 4 knowing, brethren beloved of God, your election,“Here, as elsewhere, election derives from God’s love; election to damnation is not found in the New Testament."[7] Such views as this derive from the failure to understand that God’s election works both ways, both to eternal life and to eternal death. And who are they who are thus “elected”? Those people who will love God and choose to serve him are “the elect” foreordained before all time to inherit eternal salvation; whereas, those who will not love God and who choose to disobey him are “elected” to eternal death. Morris believed that in the New Testament election concerns individuals;[8] but the conviction maintained here is that God never “elected” any individual either to eternal life or eternal death, apart from the individual’s choice of the kind of election he desired. The scholarly editor of the Firm Foundation, in a splendid editorial, “Hope for Calvinism,” June 7,1977, has given timely and concise comment regarding the fact of many Calvinists moving away from the straitjacket conception regarding election. The chancellor of Temple College, Chattanooga, wrote: “Nobody is predestined to be saved, except as he chooses, of his own free will, to repent of sin and trust Christ for salvation."[9] In the same vein, Wendell Eaves, chancellor of Hyles-Anderson College, wrote a recent book, Predestined to Hell?

No![10] It is not individuals who are predestined (except in the one sense that all people were intended and created for the purpose of being God’s children); see my Commentary on Romans, p. 318. Nobody will be lost eternally except those who exercise their free will in the rejection of God and his message to people through Christ. Brethren … was a favorite word with Paul. Morris declared that Paul used this word twenty-one times[11] in the two Thessalonian epistles; and, coming from a formerly devout Pharisee like Paul, and especially when applied to Gentile idol-worshipers turned Christian, the word has epic overtones in this context. Another discerning comment by Morris regards the nature of the “brotherhood of man” as set forth in the New Testament: In view of the many loose modern ideas regarding the “brotherhood of man” it is worth noting that the New Testament concept of brotherhood is specifically a brotherhood in Christian bonds. Here it is linked with being loved by God and with election. Both are significant.[12][7] Peter E. Cousins, op. cit., p. 492. [8] Leon Morris, op. cit., p. 36. [9] Reuel Lemmons, Firm Foundation (Austin, Texas: Firm Foundation Publishing House, June 7,1977), Vol. 94, No. 23, p. 354. [10] Ibid. [11] Leon Morris, op. cit., p. 36. [12] Ibid. Verse 5 how that our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; even as ye know what manner of men we showed ourselves toward you for your sake.See comment on preceding verse. Our gospel … Paul on occasion could say “my” gospel; and therefore the thought persists that the construction here is for the purpose of affirming the oneness of the gospel the Thessalonians had received with the same gospel taught by all of the apostles. Note that the acceptance of that gospel by the Thessalonians was one of the reasons that Paul spoke so confidently of their being the election of God. Those who accept the gospel in all generations are likewise of the elect. What manner of men we showed ourselves … It seems to this writer that commentators make too much of this and other passages in the letter which might be construed as Paul’s defense against “charges.” Barclay made a list of these, compiling them from references in 1 Thessalonians 2. It was being said that Paul preached from sheer delusion (1 Thessalonians 2:3). That his preaching sprang from impure motives (1 Thessalonians 2:3). It was said his preaching aimed at deluding others (1 Thessalonians 2:3). That he was seeking to please people, not God (1 Thessalonians 2:4). That he was preaching for what he could get out of it (1 Thessalonians 2:5 1 Thessalonians 2:9). That he sought personal prestige (1 Thessalonians 2:6). He was something of a dictator (1 Thessalonians 2:7).[13]A careful reading of the epistle fails to support the theoretical speculations of a savage campaign of slander as alleged by Barclay. It was the part of wisdom to place in the hands of churches the truth which could prevent such slanders from ever being propagated; and that is just as reasonable a supposition as the other. That Paul, knowing the ways of Satan, would have anticipated and frustrated such slanders in advance, wherever possible, would appear to be a certainty; and there must be some of that in evidence here. Not in word only … Paul’s preaching was accompanied by the exhibition of miraculous apostolic powers (Romans 15:19) of “signs and wonders and mighty deeds in the Holy Spirit”; such things, of course, having been the Father’s way of confirming the gospel he preached. What manner of men we showed ourselves … Paul worked with his own hands to support his preaching; his conduct was righteous and holy in their presence; and it was fitting indeed that he should remind them of the Christian character he had exhibited among them. ENDNOTE: [13] William Barclay, The Letters to the Philippians, Colossians and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 188. Verse 6 And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit;Imitators … As Mason noted, “they did not become “disciples’ of Paul, but followers of him as he followed the Lord."[14]In much affliction … For a glimpse of the afflictions which attended their reception of the gospel, see Acts 17:5-8. With joy of the Holy Spirit … Upon conversion, every Christian receives the earnest of the Holy Spirit; and the very first fruits of the Spirit are “love” and “joy” (Galatians 5:22). The overwhelming joy that attends one’s obedience to the gospel is frequently mentioned in Acts, “he went on his way rejoicing” (Acts 8:39) being absolutely the normal experience following one’s baptism into Christ. That this initial joy of souls newly won in Christ is in evidence here appears in the fact of its being mentioned in connection with their reception of the gospel. ENDNOTE: [14] A. J. Mason, Ellicott’s Commentary on the Whole Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 131. Verse 7 so that ye became an ensample to all that believe in Macedonia and in Achaia. For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything.The faith of those Thessalonians has touched all lands, as noted in the introduction. Dummelow called attention to the fact of Thessalonica being the capital of Macedonia, and of Achaia (the equivalent of ancient Greece) having its capital in Corinth.[15] While true enough that Athens was the political capital, Corinth was indeed the commercial and business capital. What a triumph it was for Christianity to flourish in this ancient cradle of Western civilization! As Hubbard put it, “Macedonia and Achaia, the northern and southern provinces, made up all of Greece."[16][15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 987. [16] David A. Hubbard, Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 808. Verse 9 For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God,The meaning here is that “they themselves,” the citizens of Greece, not having to wait for Paul to speak of the conversions of the Thessalonians, reported to Paul the amazing marvel of their wholesale conversion to Christ, dramatically pointed up by the savage beating and imprisonment of Paul and Silas at the beginning of the campaign in Philippi. Here is a glimpse of what an impression the Christian religion was making on the ancient Greek culture. It should be remembered that “not a few” of those in honorable estate accepted Christ in Thessalonica (Acts 17:12). Ye turned unto God from idols … Idols were big religion in Greece, and those who thus turned were Gentiles, that is, Greeks. As Clarke said: This could not be spoken of either the Jews or the devout persons, but of the heathen Greeks; and of such it appears that the majority of the church was formed.[17]The living God … “This is an Old Testament term contrasting Jehovah with idols who can do nothing” (Isaiah 41:23).[18]No negative attitude is sufficient in the sight of God. It was not enough that the Thessalonians had turned from idols, there was likewise a positive side to their conversion: (1) They had come to serve the living and true God, and (2) they waited for the Second Advent (1 Thessalonians 1:10). [17] Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 541. [18] Peter E. Cousins, op. cit., p. 493. Verse 10 and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.And to wait for his Son from heaven … It is most deplorable that scholars press this passage as proof of their allegations that the apostles expected Jesus to come in the Second Advent during their lifetime. For example, Hayes said: We may believe that Paul was mistaken in his expectation of the speedy Advent of our Lord. After nineteen centuries of waiting, we know that he was mistaken, if he expected it in his generation, or in his century. We think the sufficient warrant for his expectation was to be found in the belief of all the apostles and in the traditional teaching of the Master himself.[19]This is fembu at its noisome worst. Neither Paul, nor any of the apostles, and least of all the Lord himself, expected that the Second Advent would be “speedy,” or “in their lifetime,” or at any time other than remote generations afterward; but none of that prevented Christians from living and dying “in expectation of the return of Christ,” even as true believers do now! And yet every Christian knows that the actual coming may still be centuries or millenniums in the future. THE SPEEDY RETURN OF CHRISTDid Christ and the apostles believe and teach that the Second Advent would occur in their generation, at a time immediately in the future? The answer to that question is negative. Jesus himself declared that he himself did not know the day nor the hour (Matthew 24:36); least of all could any apostle have pretended to know. Christ emphatically declared, “Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done (Mary’s anointing) shall be spoken of for a memorial of her” (Mark 14:9). Preaching the gospel in the whole world was a task involving generations and centuries, not merely a lifetime. Christ thundered the prophecy that “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21:24); and the treading down of Jerusalem by Gentiles was an event that did not begin until a full forty years after Christ was crucified; and no sacred writer, all of whom wrote before that event, could ever have imagined that Christ would surely come until after that prophecy had been fulfilled. Christ, in the analogy spoken in the parable of the talents, said: “Now after a long time the lord of those servants cometh” (Matthew 25:19); and there is nothing there that speaks of any “speedy return.” Paul did not expect the Second Advent in his lifetime, because he speaks of his own resurrection from the dead, along with the resurrection of all the Corinthians, as an event scheduled for the future (2 Corinthians 4:14). Furthermore, his saying, “We shall not all sleep” (1 Corinthians 15:51) refers to the ultimate fact of Christians who may be alive at the coming of the Lord, and not either to himself or the Corinthians of his generation. It bears this construction as easily as it bears the one which makes it a certainty of the speedy return of Jesus. Furthermore, in these very letters to the Thessalonians, written long before the Corinthian letters, Paul affirmed that “The coming shall not be except the apostasy come first” (2 Thessalonians 2:3); and the apostasy was an event which Paul clearly understood as involving a great deal of time. Much more could be said on this; but further attention will be given to it in the 2Thessalonian commentary. The reason that scholars often mistakenly believe that Christ taught his “speedy return” is that they misconstrue passages like Mark 8:38 and Mark 9:1 as references to the Second Advent, whereas the reference, like some similar passages, refers not to the Second Advent but to the establishment of the kingdom of Christ, an event which did occur immediately. It is not amiss to note, in this context, that some prefer to believe that the Holy Christ and the blessed apostles were all mistaken; and that bias enters into their interpretations. The importance of this question is inherent in the fact that if the Lord himself and his apostles were truly mistaken about such an event as the Second Advent, then how may one be sure they were not also mistaken about heaven and hell, the terms of the gospel, the necessity of godly living, and all the rest of the Christian message? There is no way that this writer could accept either such implications or the false interpretations by which they are advocated. The holy apostles were inspired of God in what they wrote, and the totality of their teaching derives from God himself. Who delivereth us from the wrath to come … This is a reference to the judgment of the Great Day, and the “wrath of God that falls upon the sons of disobedience” (Ephesians 5:6). Other passages bearing on this are Romans 1:18 Romans 1:28 Romans 1:32; Romans 2:8-9; Ephesians 2:3 and Colossians 3:6. God has a score to settle with sin, and a day has been appointed in which he will judge the world in righteousness, “by that man whom he hath ordained; whereof he hath given assurance unto all people, in that he hath raised him from the dead” (Acts 17:31). Amen! ENDNOTE: [19] D. A. Hayes, op. cit., p. 181.

“THE FIRST EPISTLE TO THE "

Chapter One

IN THIS CHAPTER

1. To understand how the virtues of faith, hope, and love should express themselves

2. To notice the potential a new congregation has for spreading the good news of the gospel of Christ, and being a positive example to all believers

SUMMARY Joined by Silvanus and Timothy who had been with him when the gospel was first preached in Thessalonica, Paul offers his salutation along with a petition for grace and peace. He follows with an expression of thanksgiving for their work of faith, labor of love, and patience of hope, knowing their election by God (1 Thessalonians 1:1-4).

His assurance of their election is bolstered by the manner in which they received the gospel. It had come to them not only in word, but in power, in the Holy Spirit, and in much assurance. Having imitated Paul and the Lord by receiving the word in much affliction and joy, they in turn had become examples to all the believers in Macedonia and Achaia. From them the word had sounded forth in every place, and the news of their own faith toward God had so spread that Paul did not need to tell others about them. Indeed, others were telling Paul of the Thessalonians’ conversion from idols to serve the true God, and how they were waiting for the resurrected Jesus to return from heaven who would deliver them from the wrath to come (1 Thessalonians 1:5-10).

OUTLINE

I. (1 Thessalonians 1:1-4)

A. (1 Thessalonians 1:1)1. From Paul, Silvanus, and Timothy (1 Thessalonians 1:1 a) 2. To the church of the Thessalonians in God the Father and the Lord Jesus Christ (1 Thessalonians 1:1 b) 3. Grace and peace from God and Jesus (1 Thessalonians 1:1 c)

B. (1 Thessalonians 1:2-4)1. Offered to God in their behalf, making mention of them in his prayers (1 Thessalonians 1:2) 2. Mindful always of their: a. Work of faith b. Labor of love c. Patience of hope in the Lord Jesus Christ …in the sight of our God and Father (1 Thessalonians 1:3) 4. Knowing their election by God (1 Thessalonians 1:4)

II. THEIR (1 Thessalonians 1:5-10)

A. THEIR OF THE GOSPEL (1 Thessalonians 1:5-7)1. The gospel came to them not only in word, but… a. In power b. In the Holy Spirit c. In much assurance …for they knew what kind of men Paul and his companions had been for their sakes while with them (1 Thessalonians 1:5) 2. They had become followers of Paul and of the Lord, having received the word… a. In much affliction (1 Thessalonians 1:6 a) b. With joy of the Holy Spirit (1 Thessalonians 1:6 b) 3. They had became examples to the believers in Macedonia and Achaia (1 Thessalonians 1:7)

B. THEIR IN EVERY PLACE (1 Thessalonians 1:8-10)1. From them the word of the Lord had sounded forth in Macedonia, Achaia, and beyond (1 Thessalonians 1:8 a) 2. Their faith toward God had gone out, so Paul did not need to say anything (1 Thessalonians 1:8 b) 3. Others were telling Paul… a. What manner of entry Paul had to them (1 Thessalonians 1:9 a) b. How they had turned from idols to serve the living and true God (1 Thessalonians 1:9 b) c. How they were waiting for the resurrected Jesus to return from heaven, who delivers from the wrath to come (1 Thessalonians 1:10)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Introduction (1 Thessalonians 1:1-4)
• Reflections regarding their condition (1 Thessalonians 1:5-10)

2. Who joined Paul in the salutation of this epistle? (1 Thessalonians 1:1)

• Silvanus and Timothy

3. How did Paul address the church? (1 Thessalonians 1:1)

• The church of the Thessalonians in God the Father and the Lord Jesus Christ

4. What three things was Paul especially thankful for regarding the Thessalonians? (1 Thessalonians 1:3)

• Their work of faith
• Their labor of love
• The patience of hope in our Lord Jesus Christ

5. What did Paul know concerning the Thessalonians? (1 Thessalonians 1:4)

• Their election by God

6. How had the gospel come to the Thessalonians? (1 Thessalonians 1:5)

• In Word, in power, in the Holy Spirit, in much assurance

7. How had they become followers of Paul and the Lord? (1 Thessalonians 1:6)

• By receiving the word in much affliction, with joy of the Holy Spirit

8. For whom had they became examples? (1 Thessalonians 1:7)

• All the believers in Macedonia and Achaia

9. What two things had sounded forth, or gone out, from the Thessalonians? (1 Thessalonians 1:8)

• The word of the Lord
• Their faith toward God

10. What two things describe the manner in which they received Paul? (1 Thessalonians 1:9-10)

• Their turning from idols to serve the living and true God
• Their waiting for Jesus from heaven

Questions by E.M. Zerr On 1st Thessalonsians 11. Who are joined with Paul in this epistle ? 2. State other form of name of Silvanus. 3. Had these brethren even seen him ? 4. What connection did he have in start of this work ? 5. Where may we read the record of this work ? 6. How be in God and also in Christ? 7. Can a man be in God and not in Christ? 8. Will God bless a man independent of Christ? 9. From whom must grace and peace come? 10. Why is grace necessary for peace ? 11. Were these brethren in peace personally? 12. What kind of peace did they enjoy? 13. Would personal peace prevent the other? 14. What does Paul give always for them ? 15. In what did he make mention of them? 16. How regular was his remembrance of them? 17. What work of theirs does he remember? 18. How does faith come? 19. What is necessary to be a work of faith? 20. State the motive for their labor. 21. For whom do they have this love? 22. What is the basis of their patience? 23. In whom is this quality founded? 24. In whose sight was this existing? 25. In what relation is God here presented? 26. Of what does Paul claim knowledge? 27. Give another word for election. 28. By what was the word to them accompanied ? 29. What part did the Holy Ghost have in it? 30. Of what were they assured in large degree? 31. To what experience does Paul next refer them ? 32. For whose sake did he endure this? 33. Of whom did they become imitators? 34. In what circumstances had they received the Word? 35. Could they rejoice notwithstanding this? 36. Did they show their appreciation? 37. What class of persons recognized their merit? 38. Tell what they did about the Word. 39. Where is Thessalonica in regard to Macedonia ? 40. Identify Achaia. 41. How extensive had become their influence? 42. What quality of them was thus reputed? 43. Who are antecedent of “they” verse 9? 44. Who are “ us” in same verse? 45. To what history does “ entering in” here refer ? 46. What was their former religious practice? 47. To whom must one turn to flee idolatry? 48. How does he differ from idols ? 49. What waiting will this new faith support ? 50. From what does Jesus deliver?

1 Thessalonians 1:1

1 Thessalonians 1:1. The planting of the church in Thessalonica is recorded in Acts 17 th chapter, and soon afterward Paul wrote this epistle to it. According to Thayer, Silvanus is another form of the name for Silas, who was chosen to travel with Paul in his second journey (Acts 15:40). When they reached Lystra they met a disciple by the name of Timotheus (same as Timothy), and Paul took him along on this journey. These brethren were with Paul and joined their salutations to his as he composed this epistle to the church of the Thessalonians. God and Christ are not the same person, but they are one in spirit and purpose, and no relation can be had with either that ignores the other; hence the church is said to be in them both. In their specific relations to the church, God is the Father and Christ is the ruler, that being the meaning of Lord; this is in agreement with Matthew 28:18 and 1 Corinthians 15:24-25. 1 Thessalonians 1:1 παυλοςG3972 PAUL καιG2532 AND σιλουανοςG4610 καιG2532 AND τιμοθεοςG5095 TIMOTHY, τηG3588 TO THE εκκλησιαG1577 θεσσαλονικεωνG2331 OF ενG1722 IN θεωG2316 GOD “THE” πατριG3962 FATHER καιG2532 AND “THE” κυριωG2962 LORD ιησουG2424 JESUS χριστωG5547 CHRIST. χαριςG5485 GRACE υμινG5213 TO YOU καιG2532 AND ειρηνηG1515 PEACE αποG575 FROM θεουG2316 GOD πατροςG3962 ημωνG2257 OUR FATHER καιG2532 AND “THE” κυριουG2962 LORD ιησουG2424 JESUS χριστουG5547 CHRIST.

1 Thessalonians 1:2

1 Thessalonians 1:2. Making mention of you in our prayers. Here is a specific example of direct or personal mention of those for whom we wish to pray to God, and not the unnecessary and indefinite request for Him to “bless all for whom we should pray.” 1 Thessalonians 1:2 ευχαριστουμενG2168 [G5719] τωG3588 WE GIVE THANKS θεωG2316 TO GOD παντοτεG3842 ALWAYS περιG4012 παντωνG3956 ALL υμωνG5216 YOU, μνειανG3417 MENTION υμωνG5216 OF YOU ποιουμενοιG4160 [G5734] MAKING επιG1909 AT τωνG3588 προσευχωνG4335 ημωνG2257 OUR PRAYERS,

1 Thessalonians 1:3

1 Thessalonians 1:3. This verse states the reason for thanksgiving as mentioned in the preceding verse. It contains three distinct items in the conduct of the Thessalonians which Paul remembered with thanksgiving. Work of faith. Romans 10:17 tells us that faith comes by hearing the work of God. Hence no work can be done by faith unless the word of God authorizes it.

But there is another item in this phrase that is often overlooked, namely, it must not only be according to the word of God, but it must be put to work in order to please the Lord. Labor of love. Christians should not only do those things that are authorized by the word of God, but they must love to do them, else their labor will not be acceptable. (See Galatians 5:6.) Patience of hope. The two parts of this phrase cannot exist separately in the life of a Christian. If he does not have any hope for the reward, he will not have the patience to labor for it (Romans 8:24-25). Likewise, if a man does not have the patience to continue in a faithful life, he will not have a right to hope for the reward promised to the faithful. 1 Thessalonians 1:3 αδιαλειπτωςG89 μνημονευοντεςG3421 [G5723] υμωνG5216 τουG3588 YOUR εργουG2041 τηςG3588 WORK πιστεωςG4102 OF FAITH καιG2532 τουG3588 AND κοπουG2873 τηςG3588 LABOUR αγαπηςG26 OF LOVE καιG2532 τηςG3588 AND υπομονηςG5281 τηςG3588 ελπιδοςG1680 τουG3588 OF HOPE κυριουG2962 OF LORD ημωνG2257 OUR ιησουG2424 JESUS χριστουG5547 CHRIST, εμπροσθενG1715 τουG3588 BEFORE θεουG2316 GOD καιG2532 AND πατροςG3962 FATHER ημωνG2257 OUR;

1 Thessalonians 1:4

1 Thessalonians 1:4. Election is from EKLOGE, and Robinson defines it with the words, “choice, election, selection.” The term refers to those who are selected by the Lord to be the ones upon whom He will bestow the divine blessings. The selection, however, is not made independent of the conduct of man. It is from the same word used in 2 Peter 1:10 where the apostle exhorts the disciples to “make their calling and election sure,” which shows that the selection is determined by their conduct. 1 Thessalonians 1:4 ειδοτεςG1492 [G5761] KNOWING, αδελφοιG80 ηγαπημενοιG25 [G5772] BELOVED υποG5259 BY θεουG2316 GOD, τηνG3588 εκλογηνG1589 υμωνG5216 YOUR .

1 Thessalonians 1:5

1 Thessalonians 1:5.:Not in word only denotes that it was not the word of Paul as a man only. It was in power (Greek DUNAMIS) because the source was the Holy Ghost (or Spirit). With such a foundation for his teaching, Paul could come to the Thessalonians in much assurance. The manner of men refers to the teaching and conduct that was manifested among them by Paul and his companions. One motive they had for such conduct is revealed by the words for your sake, and it had the desired effect as the next verse shows. 1 Thessalonians 1:5 οτιG3754 BECAUSE τοG3588 ευαγγελιονG2098 ημωνG2257 OUR GLAD TIDINGS ουκG3756 εγενηθηG1096 [G5675] CAME NOT ειςG1519 TO υμαςG5209 YOU ενG1722 IN λογωG3056 WORD μονονG3440 ONLY, αλλαG235 BUT καιG2532 ALSO ενG1722 IN δυναμειG1411 POWER καιG2532 AND ενG1722 IN “THE” πνευματιG4151 SPIRIT αγιωG40 HOLY, καιG2532 AND ενG1722 IN πληροφοριαG4136 FULL πολληG4183 MUCH, καθωςG2531 EVEN AS οιδατεG1492 [G5758] YE KNOW οιοιG3634 WHAT εγενηθημενG1096 [G5675] WE WERE ενG1722 AMONG υμινG5213 YOU διG1223 FOR THE SAKE OF υμαςG5209 YOU :

1 Thessalonians 1:6

1 Thessalonians 1:6. The original Greek for followers is defined “an imitator” by Thayer, and it is connected with the thoughts in the close of the preceding verse, regarding the conduct of Paul and his companions while in Thessalo-nica. It is noteworthy that the apostle says they imitated us and the Lord, which is according to his instruction in 1 Corinthians 11:1, to follow him as he followed Christ. Received the word in much affliction; this experience is recorded in Acts 17:5-9. With joy of the Holy Ghost. The Gospel which these disciples received was given by inspiration of the Holy Ghost (or Spirit), and the joy was due to their assurance that they were suffering for the sake of the Gospel of Christ. (See Acts 5:41.) 1 Thessalonians 1:6 καιG2532 AND υμειςG5210 YE μιμηταιG3402 ημωνG2257 OF US εγενηθητεG1096 [G5675] BECAME καιG2532 AND τουG3588 OF THE κυριουG2962 LORD, δεξαμενοιG1209 [G5666] HAVING τονG3588 THE λογονG3056 WORD ενG1722 IN θλιψειG2347 πολληG4183 MUCH μεταG3326 WITH χαραςG5479 JOY πνευματοςG4151 OF “THE” SPIRIT αγιουG40 HOLY,

1 Thessalonians 1:7

1 Thessalonians 1:7. The example of righteous living set by Paul did not stop with the people in Thessalonica, for it was taken note of by disciples in other places. Macedonia was the province in which Thessalonica was located, and Achaia was a name given to Greece by the Romans after they got possession of the country. 1 Thessalonians 1:7 ωστεG5620 SO THAT γενεσθαιG1096 [G5635] BECAME υμαςG5209 YE τυπουςG5179 πασινG3956 TO ALL τοιςG3588 THOSE πιστευουσινG4100 [G5723] ενG1722 τηG3588 IN μακεδονιαG3109 καιG2532 τηG3588 AND αχαιαG882 ACHAIA :

1 Thessalonians 1:8

1 Thessalonians 1:8. From you sounded out the word. The effect of a good example is still the subject uppermost in the mind of the apostle. These brethren did not actually preach the word by mouth in all these areas, but their good lives spread a report for the good cause. That is why Paul says their faith is spread abroad, to such an extent that he did not feel the need of publishing it in those parts. 1 Thessalonians 1:8 αφG575 υμωνG5216 γαρG1063 FOR FROM YOU εξηχηταιG1837 [G5769] HAS SOUNDED OUT οG3588 THE λογοςG3056 WORD τουG3588 OF THE κυριουG2962 LORD ουG3756 NOT μονονG3440 ONLY ενG1722 τηG3588 IN μακεδονιαG3109 καιG2532 AND αχαιαG882 ACHAIA, αλλαG235 BUT καιG2532 ALSO ενG1722 IN παντιG3956 EVERY τοπωG5117 ηG3588 PLACE πιστιςG4102 υμωνG5216 YOUR FAITH ηG3588 WHICH “IS” προςG4314 τονG3588 TOWARDS θεονG2316 GOD εξεληλυθενG1831 [G5758] HAS GONE ABROAD, ωστεG5620 SO AS μηG3361 NO χρειανG5532 NEED ημαςG2248 εχεινG2192 [G5721] FOR US TO HAVE λαλεινG2980 [G5721] TO SAY τιG5100 ;

1 Thessalonians 1:9

1 Thessalonians 1:9. Manner of entering in is the same as “manner of men” in verse 5, and the meaning is that the teaching and conduct of Paul’s group was reflected by the brethren in different places. This reflection did not consist in indefinite compliments only, but they specified some of the good things that resulted from their example. Among them was their conversion from idolatry (the Macedonians being Gentiles and worshipers of idols) to the worship of the true God. He was living and not made of wood or stone. 1 Thessalonians 1:9 αυτοιG846 γαρG1063 FOR περιG4012 ημωνG2257 US απαγγελλουσινG518 [G5719] RELATE οποιανG3697 WHAT εισοδονG1529 IN εχομενG2192 [G5719] WE HAVE προςG4314 TO υμαςG5209 YOU, καιG2532 AND πωςG4459 HOW επεστρεψατεG1994 [G5656] YE TURNED προςG4314 τονG3588 TO θεονG2316 GOD αποG575 τωνG3588 FROM ειδωλωνG1497 IDOLS, δουλευεινG1398 [G5721] TO SERVE θεωG2316 A GOD ζωντιG2198 [G5723] LIVING καιG2532 AND αληθινωG228 TRUE,

1 Thessalonians 1:10

1 Thessalonians 1:10. Wait for is from ANAMENO which Thayer defines, “to wait for one,” then explains it to mean, “to await one whose coming is known or foreseen.” It is true that all people must wait for the coming of Christ in the sense that nothing can be done by them to hasten His coming. The idea is that Christians are waiting with confidence that He will come again. The interest in Christ’s second coming is in the truth that he overcame death when in this world and thereby provided deliverance from the wrath of God that is to come upon the disobedient. His coming will be the time when those who have accepted this deliverance will be gathered to Him. 1 Thessalonians 1:10 καιG2532 AND αναμενεινG362 [G5721] τονG3588 TO AWAIT υιονG5207 SON αυτουG846 HIS εκG1537 FROM τωνG3588 THE ουρανωνG3772 HEAVENS, ονG3739 WHOM ηγειρενG1453 [G5656] HE RAISED εκG1537 FROM AMONG “THE” νεκρωνG3498 DEAD ιησουνG2424 JESUS, τονG3588 WHO ρυομενονG4506 [G5740] ημαςG2248 US αποG575 FROM τηςG3588 THE οργηςG3709 τηςG3588 WRATH ερχομενηςG2064 [G5740] COMING.