1 and 2 Thessalonians

1 and 2 Thessalonians Running Commentary

This page will serve as a running commentary on 1st and 2nd Thessalonians. I currently am the preacher at the Duncan church of Christ in Duncan, SC. We are now in quarter 3 of 2023 and I decided to teach through these two short letters. I have taught this class for several years as an adjunct instructor for the Tri-Cities School of Preaching and Christian Development in Elizabethton, TN. This does not deem me as a master of this section of Paul’s writings, not even close, but hopefully, I will be able to share some insightful points that help us in understanding God’s Word. I will be studying new material (commentaries, lectures, etc.) to combine, edit, and refresh my personal notes. As a final note and mentioned above, this is a running commentary. In other words, this page will be updated as I teach through the class (weekly (except for vacation and PTP)) so keep checking back. Be patient with typos and edits. To God be the glory!

1st Thessalonians Introduction

It was in the year 315 B.C. when Cassander (the Macedonian king) built a city near Therma. This newly built city was named after the king’s wife, “Thessalonica.” Queen Thessalonica had several strong ties in her family line. Philip II was her father. Alexander the Great was her step-brother.1

Thessalonica had its advantages due to its location. The city was on the Egnatian Road and housed a natural harbor. Both led to rapid growth in population and finances. The Gospel was not lacking ears in this area. There were mainly Romans in Thessalonica but also Greeks, and Jews. Paul, bringing the universal Gospel, would have plenty of field space to work with.

The Church in Thessalonica

The congregation at Thessalonica was established during Paul’s second missionary tour. See Acts 17:1-9. Paul’s focus, and rightly so, was to clearly teach the Gospel (1 Cor. 15:1-4). The apostle expounded clearly that Christ was the One that the prophets spoke about. The Gentiles also had the Gospel extended to them (1 Thess. 1:9ff). It was the preaching of God’s Word that resulted in the conversion of “a great multitude of the devout Greeks” (Acts 17:4). Those who once worshipped idols also turned to trust and obey the One God (1 Thess. 1:9; 2:13-14).

Paul had to leave this infant congregation earlier than expected due to persecution (Acts 17:10a). This troubled the apostle greatly. Dating the book, as most do in 51-52 AD, means that Christianity was still very new. It hadn’t been too long since Christ conquered death! Christianity was VERY new. There were those who aggressively opposed Paul and followed the apostle from city to city (Acts 17:13, 14). Others stayed behind to undermine Paul’s work. Paul was truly concerned for his infant brethren and “endeavored more eagerly” to see their “face with great desire” (1 Thess. 2:17). Paul eventually sent Timothy (1 Thess. 3:1-2).

It wasn’t until Timothy reported back that Paul’s soul could rest. Timothy’s report showed the young congregation had “waged the good warfare” (1 Tim. 1:18). They hadn’t forgotten about the apostle Paul, in fact, they greatly desired to see him. See 1 Thess. 3:6-10. What a shot in the arm for Paul to receive this news while laboring in Corinth!

Overview of 1 Thessalonians

I am a firm believer in the saying, “If it’s not broken, don’t fix it.” Raymond Kelcy wrote a great overview of 1 Thessalonians in his commentary The Letters of Paul to the Thessalonians. I will include a condensed version of his writing below for your benefit in outline form.

I. Paul’s first epistle to the Thessalonians has special significance for the following reasons

A. It is among the earliest, if not the earliest, of Paul’s epistles...It thus reflects the teaching and belief of the church at a very early stage, a time about twenty years after the resurrection of Christ.

B. A number of the great Pauline doctrines are found in 1 Thessalonians, though some receive only slight mention.

1. There is great emphasis on the doctrine of God (1:1, 4, 8, 9; 2:2-10, 12 3:11, 13; 4:5; 5:23.

2. The epistle presents a highly exalted view of Christ (1:10; 2:1; 3:13; 4:6, 17; 5:2, 27.

3. Regarding the doctrine of salvation, the vicarious death of Christ is mentioned (1:1, 10; 4:17; 5:10).

4. …emphasis on the second coming of Christ (4:13-18; 5:1-11).

5. …emphasis on the Christian virtues and on moral and ethical conduct (1:3; 4:3-12; 5:1-8, 12ff, 23).

C. 1 Thessalonians gives a wonderful insight into the evangelistic message of Paul (1:9; 2:13).

D. 1 Thessalonians, more than any other of Paul’s letters, reveals the attitude and feelings of the great apostle toward his converts (1:2; 2:7, 11, 19f; 3:1f.

Each section in Kelcy’s overview will be expounded on further as we study the text, but it will serve as a basis for the letter. I’m looking forward to this journey, prayerfully you are too.

Resources used in this section:

1. Raymond C. Kelcy, The Letters of Paul to the Thessalonians, (Texas: Sweet Publishing Company, 1968), 7, 15-18. Instead of “Overview of 1 Thessalonians,” Kelcy uses the phrase, “Value of 1 Thessalonians.”

1 Thessalonians Chapter One

The greeting—v. 1

Paul is the author. Most scholars agree with this. You can read of his conversion as well as his mission (“apostle to the Gentiles”) in Acts 9; 22; 1 Cor. 15:8-10; 2 Cor. 12:11-12; Eph. 3:1-8. Silas joined Paul after the division of John Mark (Acts 15). Silas was a good worker who desired to please God. Timothy is more well-known to us than Silas. He was considered Paul’s “fellow worker” (Rom. 16:21) and “son in the faith” (1 Tim. 1:2; 2 Tim. 1:2). Timothy was taught from his youth (2 Tim. 3:15) and was a great companion in the kingdom. All three Christian men are mentioned in the opening of this epistle.

Paul’s Thankfulness for the Thessalonians—Vv. 2-10

One cannot stress the importance of a good example enough. We want our children to have good examples to follow. We, as adults, want good examples to follow. Christian examples should be the best examples in society in all things. Paul begins the letter by acknowledging and giving thanks for the Thessalonians Christian example (1:2-10). Paul’s custom was to show appreciation for his brethren (Rom. 1:9; Eph. 1:16; Col. 1:3; Phil. 1:4). Their example in Christianity is seen in the following ways.

First, the brethren were known for their “work of faith, labor of love, and patience of hope” in Christ (1:3). This is often referred to as the “triad of graces.” They are the identifying marks of Christianity and are the opposite of worldly identifying marks that we find on display in places such as Corinth. There Paul wrote, “For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?” (1 Cor. 3:3). Which “marks” identify us?

The works of the Thessalonians spring from faith and love. Or as Leon Morris puts it, “…the good works that characterize the life of faith.”1 To see the three positive identifying marks elsewhere read 5:8; Gal. 5:5, 6; Rom. 5:1-5; Col. 1:4, 5; 1 Cor. 13:13; Heb. 10:22-24; 1 Pet. 1:21, 22. Regarding faith, love, and hope, F. F. Bruce wrote a great thought, “Faith is based on the assurance that God has acted for his people’s salvation in Christ; love is through Christ; hope is bound up with the conviction that “he who has begun a good work” in them “will complete it until the day of Jesus Christ” (Phil. 1:6).2

Love is the basis for these identifying marks. Love takes work! Christian love involves love for God and people and motivates action. “My little children, let us not love in word or in tongue, but in deed and in truth” (1 John 3:18). We are to grow our love. 1 Thess. 4:9-12 shows how even the Thessalonians could advance their level of love. Rev. 2:1-4 shows how Ephesus failed to maintain their love. Hopefully we are trending upward. Earl Edwards gives good examples of “work of faith,” “labor of love,” and “steadfastness of hope.” Note how love is the foundation of each. He writes:

An inspiring “work of faith”—an elder in a small town who worked tirelessly to visit, encourage, and admonish. His works showed his faith. An inspiring “labor of love”—a couple who are eighty years old and have been on the mission field for more than fifty years and continue to serve. Such commitment is indeed a “labor of love.” An inspiring “steadfastness of hope”—and elderly lady who lives in middle Tennessee and who studies the Bible with people in the community, grades, Bible correspondence courses from Africa, and travels to Africa to teach the gospel tirelessly. She can do these things because of her “steadfastness of hope” for herself and for others.”3

The Thessalonians were Christian examples. Let’s strive to be the same!

Second, the brethren were known for accepting God’s Word and the lifestyle that comes with such acceptance (1:6). I don’t see how someone can truly accept God’s Word but not accept the transformation God’s Word provides. I’ve seen individuals reading their Bibles. They scan through the words on the pages, but they don’t allow the words of the pages to be absorbed into their hearts. I have fallen into this category before. One needs to truly “receive” God’s Word (1 Thess. 1:6). Afterall, James said it was the “implanted word, which is able to save your souls” (James 1:21). Again, Morris makes a good point when he wrote, “The word for “received” is that used for the reception of a guest (as in Luke 10:8, 10; Heb. 11:31), and it includes the thought of giving a welcome.”4 I like this and it reminds me of Proverbs 9. It’s wisdom who prepares her house (Prov. 9:1-2), invites her guests (9:3), and desires that her guests are ‘simple’ (9:4-6). We are invited daily to welcome God’s Word into our homes/lives. Will we open the door of our hearts?

The brethren at Thessalonica allowed God’s Word to change them from the inside out. This is its design. The Psalmist writer said, “Oh, how I love your law! It is my meditation all the day. You, through Your commandments, make me wiser than my enemies; For they are ever with me. I have more understanding than all my teachers, For Your testimonies are my meditation. I understand more than the ancients, Because I keep Your precepts” (Psa. 119:97-100). The Psalmist mentions wisdom. Wisdom is knowledge correctly applied. It’s knowing how to conduct one’s mind and one’s actions and practicing it.

The Thessalonians had examples of this type of living. They imitated what they saw in the lives of Paul and others (1 Thess. 1:6). Paul’s confidence in Christ is what allows him the confidence to tell the Corinthians to be “imitators” of him (1 Cor. 4:16; cf. Gal. 4:12; Phil. 3:17; 4:9). This is qualified by “even as I also am of Christ.” Do we have such confidence? If not, are we working towards building it? We are all examples whether we admit to it or not. What example am I? What about you?

Third, the brethren were known for sharing their faith (1:7-9). Christianity creates a chain reaction. The brethren in Thessalonica followed the example of the apostles and in turn, became examples themselves. They endured suffering after hearing and seeing Paul and others suffering. They evangelized when they saw others doing the same. Christianity is contagious! It’s not a stingy religion. Otherwise, Christianity would have stayed in Jerusalem (Acts 2) and there would be no such thing as the ‘Great Commission’ (Matt. 28:19-20). The Thessalonians did not keep the faith within themselves. To do this would rob them of their faith. This congregation truly functioned as a missionary congregation.

Their faith “sounded forth” (1:8). The Greek word for “sounded forth” is where we get our English word “echo.” Think of skipping rocks on a pond. Each time the stone strikes the water, a ripple effect goes out. This is the Thessalonian congregation. They make a spiritual impact in their community. What follows is “ripples” that travel outward to surrounding communities. Truly an example of leaving the world (idolatry) to follow and serve the living and true God (1:9)! Christianity is expanding the glory of God, not concealing it.

What was the purpose of their ‘turning?’ Paul said it was “to serve the living and true God” (1:9). God is living (Deut. 5:26; Josh. 3:10; 1 Sam. 17:26; 2 Kings 19:4, 16). Idols are lifeless in every way (Psa. 115:5-8). The word ‘serve’ means to be a slave. The Thessalonians willingly and lovingly turned to God to become his slaves (see Rom. 6:15-23; 12:11; 14:18; 16:18; Eph. 6:7; Col. 3:24). Kelcy noted how in this verse “to serve is a present infinitive, denoting linear action and showing that the purpose was to serve God constantly; it was not that of a momentary whim.”5 Consistent Christian living is the best way of sharing the faith!

Fourth, the brethren were known for their patient faith (1:3, 10). This was the second reason or purpose for their ‘turning’ to God. Patience is a virtue (see 2 Pet. 1:5-8). I like to phrase it as “consistent faith.” This is a day-in and day-out, nitty-gritty, faith-keeping journey. It’s digging in when the world attempts to crush our handgrip. The purpose of turning is to wait for God’s Son from heaven. In other words, it was to have true hope. The brethren had a purpose! Jesus promised that he would return (John 14:3). The brethren have confidence in Christ’s return because they had confidence in the Son’s resurrection (1:10). Furthermore, when Christ returns, faithful Christians will be delivered from “the wrath to come” (1:10). Christ will judge at His Second Coming. Luke wrote, “Because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead” (Acts 17:31). The Thessalonians looked forward to that day, not in dread, but in glorious anticipation. We are to do the same. Christ makes it possible. Have patient faith.

Resources used in this section:

1. Leon Morris, The First and Second Epistles to the Thessalonians, (Michigan: WM. B. Eerdman’s Publishing Co. 1959), 51.

2. F.F. Bruce, Word Biblical Commentary 1 & 2 Thessalonians, (Texas: Word, Incorporated. 1982), 12.

3. Earl D. Edwards, Truth for Today Commentary 1 & 2 Thessalonians, (Arkansas: Resource Publications. 2008), 32.

4. Morris, 58.

5. Raymond C. Kelcy, The Letters of Paul to the Thessalonians, (Texas: Sweet Publishing Company, 1968), 36.

1 Thessalonians Chapter 2 Part One

Outline:

1. The Testimony of the witnesses (1-2)

2. The Character of their preaching (3-4)

3. The methods of the messenger (5-12)

Paul’s Conduct 2:1-12

People desire real people. By real, I mean genuine and trustworthy. The south would say, “someone who is down to earth.” It seems like there are more and more people in the world who try to take advantage of others. It’s hard to even buy products off of Amazon or some other online retailer due to auto-generated reviews. Words like “brilliant” and “amazing” in the review section are almost always produced by an automated bot who can’t even use the product. It’s hard to trust and believe information. It’s hard sometimes to trust and believe a person, especially in matters of politics and religion.

In 1 Thess. 2:1-12, the apostle Paul lays out his defense among the brethren. This section expands upon 1:5. This is where Paul reminded the Thessalonians how they had received the Gospel and his character as the one who presented the Gospel. As mentioned in our previous class, the Gospel has enemies. This shouldn’t be a surprise. Paul wrote to Corinth and said, “And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works” (2 Cor. 11:14-15). These “ministers of Satan” are accusing Paul of many things. Paul gives a defense therefore against the attacks of false teachers. The things Paul says are the things easily verified by the Thessalonians themselves.

We will break the first half of chapter two into four points. 1. Paul points out the fact that his journey to them was not without purpose (vv.1-2). 2. Paul came in honesty because the Gospel deserves nothing less (vv. 3-4). 3. Paul wasn’t coming to gather an audience for himself (vv. 5-6). 4. Paul and those traveling with him came to serve (vv. 7-12).

Let’s unpack our first point. Paul’s journey to the Thessalonians was not without purpose (1 Thess. 2:1-2). Paul had suffered over and over for preaching the Gospel. He mentions one of these “places of suffering,” Philippi (See Acts 16:12ff). The events that transpired here are directly before Paul came to Thessalonica (Acts 17:1ff). Paul could have changed his tactics. He could have said, “You know, I could become a people pleaser, make crazy money, and not deal with persecution.” “Why am I getting beaten in thrown in prison when I could peddle an ear-pleasing message?” Paul would do no such thing. He continued to preach the one gospel and drew his courage from God despite opposition. He was determined to “preach Christ crucified” knowing the message would be a stumbling block to the Jews and foolishness to the Gentiles (1 Cor. 1:23). He expected opposition from both sides.

The term ‘opposition’ comes from the Greek word agon we can see the English word ‘agony’ here. Williams noted how the word “described the contests of the Greek games.”1 It is used, according to A. T. Robertson, as “outward conflict like Phil. 1:30 (“having the same conflict which you saw in me and now hear is in me”) or inward anxiety (Col. 2:1 “For I want you to know what a great conflict I have for you and those in Laodicea, and for as many as have not seen my face in the flesh”).2 One would be able to physically see the outward marks Paul received.

The inner struggle took just as much if not more of a toll on Paul’s mental health. It’s a battle. It’s a fight. He told Timothy to “Fight the good fight of faith” (1 Tim. 6:12) and that he himself had “fought the good fight” and had “kept the faith” (2 Tim. 4:7). Opposition doesn’t just attack the physical or mental. It attacks both. This would not stop Paul from his purpose in preaching the Gospel to those in Thessalonica.

Second, Paul came in honesty because the Gospel deserves nothing less (1 Thess. 2:3-4). The opposite of honesty is deceit. The word “deceit” in one Greek lexicon means to take “advantage through craft and underhand methods.”3 We opened this chapter up with the importance of being able to trust someone. Recall how Jesus preached openly and honestly (John 18:19-21). It is tragic to be tricked out of finances by a con man but even more tragic to be conned out of your soul! One can’t stress individual study enough to help prevent this. Acts 2:40 says “be saved from this perverse generation.” The KJV says “Save yourselves from this untoward generation.” We learn of true salvation and true Christian living through study of Scripture, therefore, study to show ourselves approved unto God (2 Tim. 2:15).

Paul and the other apostles had been ‘approved by God’ (1 Thess. 2:4). That is, they had been tested by God. God entrusted the gospel to Paul. This is in the perfect tense meaning not only a past act but a continuous one. In truth, God has also entrusted us with the Gospel. We have this “treasure in jars of clay” (2 Cor. 4:7-9). May we always be sincere in the mission and seek to please God rather than man. It is God who examines the hearts. He knows our intent. Jeremiah wrote, “But, O Lord of hosts, You who judge righteously, Testing the mind and the heart…” (Jer. 11:20). God knew that Paul’s heart was honest towards his calling. Deep down the Thessalonians knew it as well.

Third, Paul wasn’t coming to gather an audience for himself (1 Thess. 2:5-6). If the apostle wanted an audience, he could have stayed and advanced in his credentials. See Phil. 3:1-7. He could have become a master in flattery. Why do we use flattery? I think it is because we want to be liked by everyone. This is a dangerous and impossible thing to accomplish. Flattery makes us give a piece of our character away. The piece called honesty or integrity. We put out a false statement as a cover-up for a real motive. The false teachers in Paul’s day were masters at flattery, but not so with Paul and the other apostles. As mentioned above, God is their witness. John wrote, “If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son” (1 John 5:9).

Paul wasn’t in the business of using flattery for greedy purposes. "I have coveted no man's silver, gold, or apparel" (Acts 20:33; cf. 2 Pet. 2:1-3). He was in the business of using sincerity for reaching souls. He points out in verse 6 that he could have requested support and care from the brethren. He could have been “burdensome” to them. The apostles had every right to be kept up by those whom they preached. See 1 Thess. 2:9; 2 Thess. 3:8; 2 Cor. 11:9; 12:16. Time and time again, Paul’s character and actions paint him much differently than those who were troubling the Thessalonians. The evidence of Paul’s character is strong and true. What does the evidence say of our character?

Finally, Paul and those traveling with him came to serve (1 Thess. 2:7-12). To emphasize Paul was not a burden to the brethren, he refers to himself as a “nursing mother” who “cherishes her own children.” He has referred to himself as a father elsewhere (1 Thess. 2:11; 1 Cor. 4:15), but here he refers to himself as a gentle nurse. The Greek word for “gentle” means “a person who is approachable.”4 The Gospel is shared so much easier and natural when we are approachable as Christians! Are we approachable?

Not only was Paul approachable but he, and his fellow workers were willing to lay their lives down for the Thessalonians! F. F. Bruce pointed out, “The meaning is not simply ‘we were willing to give (lay down) our lives for you’ but ‘we were willing to give ourselves to you, to put ourselves at your disposal, without reservation.’”5 Paul was truly invested in the brethren even when he didn’t spend a great deal of time with them! This is how family is to be! Philippians 2:3-4 says, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interest, but also for the interests of others.” Paul practiced what he preached. He was a man of passion, principle, and perserverance.

The brethren knew of their labor and toil. How they worked to support themselves (see Acts 18:3; 2 Thess. 3:7-10). The term ‘labor’ in the Greek stresses “hardship,” and expresses painfulness. If Paul was attempting to take advantage of the brethren at Thessalonica, he was doing a terrible job!6 They could trust the character and motives of Paul and thereby trust the message, that is, the Gospel Paul preached. Let’s not be a hindrance to someone receiving the Gospel because of our character.

Resources used in this section:

1. David J. Williams, 1 and 2 Thessalonians, New International Biblical Commentary: New Testament Series, vol. 12 (Peabody, Mass: Hendrickson Publishers, 1992), 37.

2. A. T. Robertson, The Epistles of Paul, vol. 4, Word Pictures in the New Testament (Nashville: Broadman Press, 1931), 16.

3. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3d ed., rev. and ed. Frederick William Danker (Chicago: University of Chicago Press, 2000), 782.

4. C. G. Wilke and Wilibald Grimm, A Greek-English Lexicon of the New Testament, trans. And rev. Joseph H. Thayer (Edinburg: T. & T. Clark, 1901; reprint, Grands Rapids, Mich.: Baker Book House, 1977), 279.

5. F. F. Bruce, 1 & 2 Thessalonians, Word Biblical Commentary, vol. 45 (Waco, Tex.: Word Books, 1982), 32.

6. Earl Edwards, Truth for Today Commentary: An Exegesis & Application of the Holy Scriptures: 1 &2 Thessalonians (Searcy: Resource Publications, 2008), 57.

1 Thessalonians Chapter 2 (Part Two)

The Thessalonian’s conversion and persecution (2:13-16)

This section of our study begins with the word “for” (1 Thess. 2:13). Paul is continuing his thought. The brethren at Thessalonica lived as good examples (1:2-10). Paul had invested a great deal of energy into the people at Thessalonica (2:1-12) and the hard labor paid off (2:13, 14, 19, 20). The Word of God, not the word of man, was “working effectively in them.” They let “the word of Christ dwell in” them richly (1 Pet. 1:23; Col. 3:16). They did not “buy into another Gospel” (Gal. 1:8-9). It was the ‘welcoming’ of the gospel as God’s Word that caused Paul to give thanks!

One can tell if God’s Word is working in another’s life. There should be a change of conduct and character, a transforming process. Rom. 12:1-2 “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” In regard to this passage Leon Morris wrote, “…believers must respond with wholehearted commitment. Being the servants of a God who loves like that means that the whole of life is to be lived in service to God.”1

Paul is looking for a transformation working at the deepest level. Christians no longer belong to the world and so Christians shouldn’t conform to that which has been left behind. The transformation process is to take place through a constant “renewing of mind.”

The term ‘transformed’ according to BDAG means “to change inwardly in fundamental character or condition, be changed, be transformed.” We are to progressively take on the image of Christ. 2 Cor. 3:18 says, “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” The Thessalonians were allowing God’s word to work deep into their minds which produced a clear outward transformation.

Note something impressive in 1 Thess. 2:14. The Gospel worked in the brethren and, as a result, they could not be distinguished from “the churches of God which are in Judea.” The brethren in Thessalonica which were mixed between Gentiles (majority (1:9)), and Jews, had the same image of Jewish congregations! This is the design and result of people who follow the book. We will look the same, worship the same, and live the same. The Jewish-Christian congregations suffered great persecution from the Jews and Paul points out how the brethren at Thessalonica had also suffered from “your own countrymen.”

The term ‘countrymen’ does automatically mean Gentile people or Jewish people. The term means “one who is a member of the same tribe or people group.”2 If Paul is referring to what took place in Acts 17:5-9. There were Jews, ‘evil men,’ a ‘mob,’ and ‘all the city’ who worked persecution. It is a collection of people from all backgrounds and ethnicities who “killed both the Lord Jesus and their own prophets and have persecuted” the apostles (1 Thess. 2:15).

The Jews (Judeans-1 Thess. 2:14) were described as people who rejected and killed God’s prophets. See Matt. 23:29-37; Acts 7:51-52. The Jews were also one of the parties responsible for the death of Jesus (Matt. 27:15-26; Acts 2:22-24). Of course, the apostles and disciples were persecuted. One’s like Stephen and James were killed and Philip, Peter, and Paul were persecuted.

The Jews had an “offensive persecution” but also a “defensive persecution.” That is, they prevented others from hearing and accepting the Gospel. They didn’t want their numbers to go to Christ. Christ is different than Theudas and Judas of Galilee (Acts 5:33-39). Why did the ‘Judeans’ forbid the apostles to speak to the Gentiles? Because they did not want them converted. This frequently happens in Acts (13:45-50; 14:2, 19; 17:5-10, 13; 23:12-15).

What does Paul mean when he wrote, “wrath has come upon them to the uttermost”? (1 Thess. 2:16). I would like to share a comment by Michael Martin:

The aorist verb would appear to refer to an event Paul was interpreting as a manifestation of divine wrath. He could have had reference to the fall of Jerusalem, the expulsion of Jews from Rome by Claudius (Acts 18:2), the famine of a.d. 46 (Acts 11:28), or some combination of these and/or other events. On the other hand, the verb could indicate the arrival of wrath without including the arrival of punishment. This interprets the statement to say that the Jews had earned God’s wrath, and God holds it in store for them (cf. Rom 2:5) but leaves the execution of that wrath to a future date. In any event, even if Paul were referring to some tragedy that had befallen the Jewish opponents of the gospel, he would have considered it no more than a limited foretaste of the judgment awaiting them at the ultimate day of wrath.3

Paul desires to see the brethren at Thessalonica (1 Thess. 2:17-20)

Paul was “taken away from” the brethren. This phrase is related to the experience of an orphan according to BDAG. This makes sense due to the fact that they are members of the same family. It was a painful bereavement. The NIV says, “torn away.” One can read of the abrupt departure of Paul in Acts 17:13-15.

Paul had the desire to see the brethren “time and time again” but Satan hindered them. Paul said something similar without the mention of Satan in Rom. 1:13; 15:22. Sometimes our plans don’t work out the way we want them to. It’s not that Paul wanted to be elsewhere. The apostle’s enemies likely used Paul’s absence to convince the brethren that he didn’t care for them. Paul clears up the matter by saying the opposite.

Satan is the great opposer. He is the tempter (1 Cor. 7:5) who uses deception (2 Cor. 11:14; 12:7) to oppose the word of God (1 Cor. 5:5; 2 Cor. 2:11). We don’t know how Satan “hindered” Paul here only that he did. The important part is seeing Paul’s desire to strengthen his children. They were his hope, or joy, or crown of rejoicing (1 Thess. 2:19-20; cf. Phil. 4:1).

Resources used in this section:

1. Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 432.

2. William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 960.

3. D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 94-95.

1 Thessalonians chapter 3

Paul’s Love and Desire for the Thessalonians (3:1-5)

Paul, when he could “endure it no longer,” (NASB) sent Timothy to Thessalonica. He had sent Timothy on several missions (1 Cor. 4:17; Phil. 2:19-23). There is no doubt that Timothy was a trustworthy Christian. He could be called upon with confidence. Timothy is described as Paul’s “fellow worker” (Rom. 16:21) and as Paul’s “beloved and faithful child in the Lord” (1 Cor. 4:17). Again, Paul told those in Philippi that Timothy was to him “as a son with a father he has served with me in the gospel” (Phil. 2:22).

Paul’s mind could not dismiss the Thessalonian brethren. The phrase “because we could hold out no longer” originally meant in the Greek “keeping out or keeping in water or another fluid.”1 Maybe Paul was “bursting at the seams” as he struggled to hold it together. He was concerned whether the Thessalonians gave in to the false teachers or not.

The term “shaken” (NKJV) or “moved” or “disturbed” (NASB) in 3:3 is an interesting term. Raymond Kelcy noted how the term originally meant…” to flatter,” or “to wag the tail.” Paul has the fear that certain false teachers might, with flattery, in a gesture of pretended friendliness, as a dog might wag his tail when seeking friendship, move the Thessalonians away from their faith.”2 Paul was careful to warn them of the persecution which comes with obedience to the Lord. As Bruce wrote, “If God has appointed his people to obtain salvation on the day of judgment (5:9), he has equally appointed them to endure affliction in their present moral life.”3 Jesus made this clear when He said, “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also” (NASB John 15:20). It is “through many tribulations we must enter the kingdom of God” (Acts 14:22).

The labor that Paul invested in the community of believers was in jeopardy. Not only did Paul labor for brethren but he also had to labor for himself. To those in Corinth Paul wrote, “But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (1 Cor. 9:27). It was also for others’ spiritual benefit that Paul labored. The apostle stresses faith over and over again in 1 and 2 Thessalonians (1 Thess. 1:3, 8; 3:5, 6, 7; 5:8; 2 Thess. 1:2, 4, 11). Was the apostle's labor in vain? No! Thankfully the next set of verses shows this to be the case.

The Heart-Strengthening Report from Timothy (3:6-10)

How reassuring it is when God’s Word takes root in good ground! The Thessalonians didn’t give up. They did not allow their tribulations to destroy their faith. In fact, the brethren allowed the trials to accomplish their designed goal, that is, they allowed a “godly-character building workshop to take place! They stood firm (cf. 1 Cor. 16:13; Gal. 5:1; Phil. 1:27; 4:1). “The Thessalonians’ conversion was no momentary response to the gospel; it was real turning to God which brought the grace and power of his Spirit into their lives and enabled them to stand firm in the face of opposition.”4

Hearing Timothy’s report was a major boost in the morale of the apostle Paul. He references the “affliction” and “distresses” (3:7). The term ‘distress’ carries the idea of pressing anxieties, especially to physical hardships (cf. 1 Cor. 7:26; 1 Cor. 9:16). Kelcy noted how the word “may be used to describe constraint which a person feels due to surrounding circumstances or that which comes from feeling a sense of duty.5 The word ‘affliction’ refers to a “special way to crushing troubles which are heaped upon men by others as in persecutions. Now we know how greatly Paul was ‘comforted’ (3:7).

It does us good to find encouragement in others. This life bogs us down quite often. We sometimes do not see much progress in the way of godliness. This includes self. Maybe a good brother or sister that we are close to has started to step backward in the faith. Words can’t express how this hurts our hearts. However, the times when people progress in faith are truly a shot in the arm. When we see young men taking on leading roles in the church. When we see young women helping with the children and other godly works. When we see seasoned brethren still growing and still being active. All these events are extremely comforting. They bring “new life” to our souls! This is what 1 Thess. 3:8 is saying. Paul says, “For now we live, if you stand fast in the Lord.” The present tense here shows a continuous state. In other words, Paul is saying, “We continue to live.” They have a renewed sense of purpose and meaning. Paul has been revived with new energy to face the next day. And we say we don’t impact others? Nonsense!

Paul’s Prayer (3:11-13)

I see three sections in Paul’s prayer within these verses. First, Paul prays to the Lord and requests a reunion with the Thessalonians. He wants to see his “children” (2:7, 11). It is always a joy when we get to see brethren that we have not seen in some time. One of the blessings of PTP (Polishing the Pulpit) is reuniting with brethren that I have labored with over the years. Some are close friends from when we lived in East Tennessee. Other brethren I had the privilege of teaching in the preaching school I labored with. Others I have met through social media and have been encouraged by them. Paul could not Zoom call the Thessalonians and so let that be a lesson for us to use technology to see the brethren more!

Second, He continues in prayer by praying that the brethren’s love continues to grow. There is always room to grow! See verses where Bible writers encourage growth in love (Phil. 1:9; 2 Thess. 1:3). One can see what love is supposed to look like by examining Paul and the Thessalonians’ relationship. Ultimately, we see love by seeing God because God is love (see 1 John 4:7-19).

Finally, Paul prays that the brethren are established and that they remain established at the coming of Christ. What good is it to endure for a time only to give up and lose it all in the end? The Galatian brethren “ran well” but someone “hindered” them from “obeying the truth” (Gal. 5:7). The Hebrew author begged his audience to “not cast away” their “confidence, which has great reward” (Heb. 10:35). The brethren at Thessalonica are doing great! Paul wants them to keep going and assures them time and time again that it is certainly worth it. Brothers and sisters, it is worth it!

Resources used in this section:

1. F. F. Bruce, 1 & 2 Thessalonians, Word Biblical Commentary, vol. 45 (Waco, Tex.: Word Books, 1982), 60.

2. Raymond C. Kelcy, The Letters of Paul to the Thessalonians, (Texas: Sweet Publishing Company, 1968), 66.

3. Bruce, 62.

4. Bruce, 69.

5. Kelcy, 71-72

1 Thessalonians Chapter 4

1 Thessalonians 4 begins the second section of the letter. It is in this section that Paul gives moral instruction to the church.1 The apostle instructs the brethren to continue with the teachings that they have received. Paul also adds some corrections or teaching on difficult issues. Some of the corrections seem to have been necessary due to the report of Timothy. Sexual issues (4:3-8) and work ethics (4:11-12) are both mentioned. Questions were likely raised for Paul to answer. The brethren likely asked about their loved ones who died in Christ (4:13-18) and when the Lord’s return was going to be (5:1-12).

We need to divide chapter four into two separate lessons. I would like to take 1 Thess. 4:13 and combine that with 5:1-10. This will make sense once we finish 1 Thess. 4:1-12. 1 Thess. 4:1-12 has two major subheadings in my Bible (NKJV), “Plea for Purity” (4:1-8), and “A Brotherly and Orderly Life” (4:9-12). I like these subheadings and they are fairly accurate in dividing up the thoughts for easier understanding in my opinion.

Plea for purity (1 Thess. 4:1-8)

Paul transitions to a new theme. We know this by the word “finally” (4:1). He does this before starting a new section at 4:13. There he uses the word “but”. The first thing Paul strongly encourages the brethren to engage in is to increase their love. To make their love “abound” (4:1). He uses a common formula to make his request. He uses the verb “urge.” It’s a stronger word than “ask.” See Phil. 4:3; 1 Thess. 5:12; 2 Thess. 2:1; 2 John 5. The second word “exhort” is then used by Paul. It was a strong appeal for the brethren to take hold of and adopt the Christian lifestyle. See 2:12; 3:2, 7; 4:10; 2 Thess. 2:17; 3:12. Bjerkelund has shown that Paul is following a common formula used to ask that a certain course of action be taken.2

The second step is seen in identifying the person who is addressed. Here Paul says, “brethren.” Some translations say, “brothers and sisters.” The third set in official letters is to include the phrase “in the Lord Jesus.” See 2 Thess. 3:12; Rom. 14:14. This adds a tone of authority to the appeal. Paul had authority given to him by the Lord. F.F. Bruce noted, and rightly so, that “Christ is thoroughly involved in the situation or action in question.”3 He was the Lord’s apostle and could make binding statements. This clears the air for anyone who would accuse Paul of speaking on his own desire. Finally, the fourth step in the formula was the request or the command. Paul says, “…you should abound more and more.”

The apostle Paul is calling for the brethren to grow. They are on the right track. Paul doesn’t want them to slow down but to press on the gas. They are a loving congregation. Paul encourages them to grow even more in 4:10 “and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more.”

In 5:11, the brethren are seen as a comforting group of people, yet, Paul says, “Therefore comfort each other and edify one another, just as you also are doing.” The same thing is seen in 2 Thess. 3:4-5 where the apostle writes, “And we have confidence in the Lord concerning you, both that you do and will do the things we command you. Now may the Lord direct your hearts into the love of God and into the patience of Christ.” Point being, never stop growing in the fundamentals! This is the instruction they had already received and already “know” (4:1-2).

Gene Green in his commentary wrote, “The message the Thessalonians had received was, in the first instance, the call of God to salvation (2:13; 2 Thess. 2:14), but it also included the divinely inspired moral teaching that was to be an authoritative guide for their conduct.4 It’s more than obeying God’s call to salvation, it is transforming your life daily to imitate the Lord. See Col. 2:6, 7; Col. 3:5—4:6; Rom. 6:17; Phil. 4:9; 2 Thess. 2:15; 3:6-10. Furthermore, these aren’t just instructions that could be ignored or engaged in when we feel like it. We follow the example of Christ. It is our Savior who led a life that brought pleasure to God and taught his followers how to live to please God.5

Paul is not giving advice but commands. The Greek word for ‘commandments’ or ‘instructions’ is the Greek word that an ancient author would use when he wanted to speak of an authoritative command that should be obeyed. Paul and his coworkers were just messengers of God but the words they gave are from God’s authority and are to be obeyed.

The brethren at Thessalonica aren’t perfect. What congregation of the Lord’s people is? Timothy’s report revealed some issues, namely, sexual immorality (fornication). This is addressed by Paul in 4:3-8. He provides the answer to sexual immortality by reminding the brethren of a term known as ‘sanctification.’ He backs the importance of this by showing how sanctification is God’s will (4:3, 7, 8).

Abstaining from sexually immoral practices would be challenging for the brethren, especially the Gentile brethren. The Jews understood from the beginning that the sexual union was to only be within marriage (Heb. 13:4), however, the Gentiles had a different upbringing. Bruce noted, “In the pagan society to which the gospel was first brought; there various forms of extramarital sexual union was tolerated and some were even encouraged.”6 Green made another good point when he wrote, “Far from prohibiting sexual immorality, the cults of Dionysus, Aphrodite, Osiris and Isis, the Cabirus, and Priapas promoted sexual license. The Gentile members of the Thessalonian church would have found it difficult to understand how their conversion to the living God necessitated abandoning those pleasures that their previous religious alliances had approved or ignored.7 Cicero who lived in Thessalonica for a time during the mid-first century argued for the youth to be allowed in sexual freedom. Cicero said, “Let not pleasures always be forbidden…let desire and pleasure triumph sometimes over reason.” In Greek society, a man who owned female slaves could use his “human property” to satisfy his sexual desires, while prostitutes were at the service of any man.8 As we can see there were strong ties to sexual practices and thinking that troubled the community and the church.

The apostle Paul says it’s not up to man to determine or suggest ethical standards. It is God’s will that you remain sanctified. This is at the heart of God’s design for man. We are to be “holy” because “God is holy” (1 Pet. 1:15-16). It is necessary when we preach the Gospel to express the demands of having a new life in Christ (see 1 Cor. 6:12-20).

The Thessalonians should specifically abstain from sexual immorality. The word ‘immorality’ is too vague. It denotes illicit sexual activity. Sexual immorality (porneias) meant any kind of sexual relation outside of heterosexual marriage, whether it was fornication, adultery, homosexuality, incest, prostitution, or bestiality.9 Abstaining from these practices is one of the many things that distinguished them from the people around them. Their body was to belong to the Lord and therefore must be treated properly. Gal. 5:24 says, “And those who are Christ’s have crucified the flesh with its passions and desires.” It’s what made them unique or “peculiar.” Therefore, note Paul’s words in 1 Thess. 4:4-5.

Verse 6 reveals the specific issue under discussion. There seems to be adultery between members of the Thessalonian congregation. Paul made it clear that such activity will receive judgment from the Lord (see 2 Thess. 1:8; 1 Cor. 4:5; Eph. 5:6; Col. 3:5, 6). Such activity would undermine the progress that had been made in their community as well (1 Thess. 4:12). We often fail to realize how our actions impact the greater mission. Sometimes members fight between themselves in a very public way. Those outside of Christ see members “warring with one another” and are instantly turned away. They ask themselves, “Why would I be involved with a group of people who act like the world?” The sexual sins the brethren were engaged in could potentially sever their status with God and could potentially disconnect them from being an effective mission field. Rejecting God’s call for sanctification rejects God (1 Thess. 4:8).

A Brotherly and Orderly Life (1 Thess. 4:9-12)

The phrase, “But concerning” may introduce a section where Paul answers questions asked by the Thessalonians. This is frequently found in 1 Corinthians (i.e., 7:1, 25; 8:1; 10:1). Whether these questions were passed along by Timothy or by letter is unknown. Furthermore, it’s likely that the brethren didn’t have questions about brotherly love but more so what immediately follows, death and the second coming of Christ (4:13—5:11).

The brethren have been taught clearly on love. Love was commanded in the OT (Lev. 19:18) and reinforced by Jesus in the new (Mark 12:31). It belongs to the fruit of the Spirit (Gal. 5:22). Again, Paul is pushing them “to the next level” in their love. He wants them to expand their love “more and more.”

It could be the case, and it makes sense with the upcoming section, that brethren were taking advantage of others in the church. Paul commands them to “lead a quiet life, and to mind your own business, and to work with your own hands” (1 Thess. 4:11). Some writers have suggested that brethren were so anxious about the second coming of Christ that they decided to “sponge” off the brethren instead of working. Bruce mentioned how the brethren may have become “disinclined to attend to their ordinary business.”10 This type of behavior is not only harmful and puts more stress on the brotherhood must also sends a negative message to the community (1 Thess. 4:12).

Resources used in this section:

1. Gene L. Green, The Letters to the Thessalonians, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos, 2002), 181.

2. Ibid, 183.

3. F. F. Bruce, 1 & 2 Thessalonians, Word Biblical Commentary, vol. 45 (Waco, Tex.: Word Books, 1982), 78.

4. Green, 187.

5. Bruce, 80.

6. Ibid, 82.

7. Green, 189

8. Green, 190

9. Ibid.

1 Thessalonians 4:13—5:11

Introduction: Paul addresses questions likely raised by the brethren, namely, concerns about their loved ones who are no longer living (4:13-18) and about the return of Christ (5:1-10). Paul’s teaching on both topics provided comfort to their hearts (4:18; 5:11).

Death is going to happen to everyone unless the Lord comes while we are still alive. The Hebrew author said, “And inasmuch as it is appointed for men to die once and after this comes judgment” (Heb. 9:27). To the Christian—anticipation; to the sinner—terror. Romans 11:22, Paul writes, “Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off.” There are really two questions asked addressed in 1 Thess. 4:13-18, (1) “What happens to a man (dead and living) dead when the Lord returns?” and (2) “When will the Lord return?” (1 Thess. 5:1-10) Paul provides clear answers in our text but also in 1 Cor. 15:50-58. It is in 1 Cor. 15:58 where the answer to both questions is given, “Therefore, by beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.”

What About Those Who Died in Christ? (1 Thess. 4:13-18)

Paul’s opening line, “…I do not want you to be ignorant” teaches us the necessity of tackling tough questions that often come our way. Paul used this formula not only when addressing errors, but also when presenting instruction on “hot issues” (See Rom. 11:25; 1 Cor. 10:1; 12:1). This may have been a topic Paul wanted to teach in person but was unable before being “ran out of the city” (Acts 17). He knows the issue is important. He realizes how the topic weighs heavily on his brother’s and sister’s minds. He wants to instruct them so that they won’t “grieve as others grieve (1 Thess. 4:13).”

We also need to note that Paul is not forbidding a person to grieve for their loved ones who are “asleep.” It is natural for one to grieve. Being in Christ and dying in the Lord makes grieving more “doable.” The Christian’s hope is his confidence in what God will do (see Rom. 8:18-25). Ephesians 2:12 describes the past state of the Gentiles. They were “without Christ,” “strangers,” and “having no hope without God in the world.” However, those in Christ have Christ and hope not only in life but especially in death.

The issue at hand? What about those who are “asleep” (death is often spoken of for the saint as ‘sleep’ 1 Cor. 15:51; Matt. 9:24). Findlay suggested that “in the biblical use of the future, sleep suggests something of the temporary nature of death as well as the idea of rest for the child of God.”1 Paul gives an order of events for “that day” (vv. 14-17).

Being predominantly a Gentile congregation, I can see where the brethren would struggle in their question regarding the afterlife. It was in Athens where the resurrection was often mocked (Acts 17:32). Mockery or not, Paul would often preach about the resurrection. He understood that one cannot truly believe in Christ and not the resurrection (cf. Rom. 4:24; 10:9; 14:9, esp. 1 Cor. 15:12-13).

Paul states that at the second coming of Christ, God will bring “with Him those who sleep in Jesus.” A nice parallel verse here would be Col. 3:1-4, “If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory.” In other words, those who died to themselves and who lived and died in the Lord are going to be better than okay! See also 1 Cor. 15:20-26 and Phil. 3:20-21.

The apostle goes on to say that those living will also experience the second coming of the Lord (1 Thess. 4:15). The dead will go first. We (the living) will not precede (“go before”) them (1 Thess. 4:15). There is debate, and I honestly do not know the answer, regarding Jesus’ company when He comes. J. W. McGarvey and Philip Pendleton wrote:

“With Him” does not here mean that Jesus will bring the disembodied spirits from heaven to the resurrection, but that God, who brought Jesus from the grave, will also bring from the grave, in conjunction with Jesus, all those who entered it with their lives spiritually united with Jesus (emphasis added).2

In other words, and in agreement with Earl Edwards, “…verse 14 does not imply a secret rapture (transporting or lifting up) of some faithful Christians before the end of time, but there will be a very public and visible one of all Christians at the end of time (see v. 17).3

Not only will this second coming of our Lord be public and visible but also be heard (1 Thess. 4:16). There will be a “shout, with the voice of an archangel.” The Greek word for “shout” typically indicates the ordering of a general, used to give orders to soldiers, or a captain giving orders to his platoon. Christ will give this “shout” through the archangel (Michael? Jude 9).

There will also be the sounding of a trumpet (1 Thess. 4:16). A trumpet was used to call the Israelites out to meet with their God at Sinai (Exo. 19:16ff). One could study Exo. 19 to make some applications perhaps. It is also helpful to compare what Paul wrote to the Thessalonians here with what he wrote to the Corinthians (1 Cor. 15:50-53). One can easily see that Christ’s return is not a “secret return.

The living in Christ, at the return of the Lord, are also going to share in the events (1 Thess. 4:17). It is needful to read 1 Cor. 15:50-53. I have no idea what our bodies will look like when they are changed. I know they will not be flesh and blood (1 Cor. 15:50). There is an intriguing verse in 1 John 3:2 which says, “Beloved, now we are children of God, and it has not yet been revealed with we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” There will be indescribable events that happen extremely quickly on the day of the Lord! These said events will start the eternal ones that immediately follow. We will be “with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thess. 4:17). This, Paul says, is teaching that comforts the troubled soul!

The Day of the Lord (1 Thess. 5:1-10)

Now that Paul has their attention, and now that the brethren are likely filled with excitement and comfort, another question likely arises, “When will these things happen?” Paul does not leave the question untouched. In fact, Paul has already covered the topic apparently. We know this because of vv. 1-2, “…you have no need that I should write to you. For you yourselves know perfectly…” However, the apostle offers examples to help freshen their memories.

The first example (1 Thess. 5:3a) seems to portray a kingdom or settlement. The citizens of this kingdom feel safe and secure. They have no thoughts of being attacked and destroyed. However, “then sudden destruction.” It is unexpected. The second is similar (1 Thess. 5:3b). Paul mentions a pregnant woman. Sure, the pregnant woman knows the day is coming for her to give birth, however, the day comes at an unexpected time. No one can know when little Johnny decides to enter the world except God. In both cases, once the event starts (destruction or birth) you can’t back out or postpone. The person shall “not escape.” What’s the lesson? Be prepared!

Christians should not be concerned about the day of the Lord. Christians “walk in the light as He is in the light” (1 John 1:7). Isaiah pleads for Israel in Isa. 2:5 to “walk in the light of the Lord.” Christians are not to be sleeping on the job! Paul uses this charge in his second letter as well when he says, “…brethren, stand fast and hold the traditions which you were taught…” (2 Thess. 2:15). The lesson is to be watchful and ready, unlike the inhabitants of Laish who were caught by surprised by the Danite invaders (Judg. 18:7, 27)!

The teachings of Christ stress readiness. “But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man” (Luke 21:34-36).

How can one hope to endure or survive? Again, the apostle provides the solution (1 Thess. 5:8). The “armor of God” verses in the Bible can be found in Eph. 6:11-18. As F. F. Bruce wrote, “Spiritual armor is a necessary defense against spiritual assaults.”4 I also like Bruce’s conclusion of this section. He wrote, “So in the Gospels, the Son of Man comes at a time when he is least expected and to those who are morally unprepared for him his coming will mean retribution: it will be “that day of wrath, that dreadful day.” But the children of light—those whose lives are lived in the sight of God and in conformity with his will—are always in a state of preparedness for the great day: they do not know when it will come, but it will not take them at a disadvantage.”5

Resources used for this section:

1. Raymond C. Kelcy, The Letters of Paul to the Thessalonians, (Texas: Sweet Publishing Company, 1968), 96.

2. J. W. McGarvey and Philip Y. Pendleton, Thessalonians, Corinthians, Galatians, and Romans, The Standard Bible Commentary (Cincinnati, Ohio: Standard Publishing Foundation, 1916), 20.

3. Earl D. Edwards, D. Miss., Truth for Today Commentary: 1 & 2 Thessalonians, (Arkansas: Resource Publications, 2008), 133,

4. F. F. Bruce, 1 & 2 Thessalonians, Word Biblical Commentary, vol. 45 (Waco, Tex.: Word Books, 1982), 116.

5. Ibid., 115.

1 Thessalonians 5:12-28

We now come to the closing of 1st Thessalonians. The apostle provides various exhortations (5:12-22) and then closes the letter in his common style (5:23-28).

Various Exhortations (1 Thess. 5:12-22)

There are several exhortations in this section. Depending on how you divide the phrases, you could possibly see at least 16! Read through this section and see how many you can find. Kelcy comments that “these exhortations are concerned with the relationship among members of the church.”1 Our writer begins by “urging” the brethren to “recognize those who labor among you, and are over you in the Lord and admonish you and to esteem them very highly in love for their work’s sake.” (1 Thess. 5:12-13a).

In 1 Thess. 5:12, Paul provides three notable things about what seem to be leaders of the congregation in Thessalonica. First, they “labor among you.” The word for ‘labor’ here means “laborious toil” and was the same usage back in 1:3. They were "giving their all." These leaders were tirelessly, day in and day out, working in an unselfish way for the Lord’s body, that is, the church. Second, they labor “over you in the Lord.” This suggests authority (likely eldership, could be teachers, or possibly prophets (v. 20?)). Lexicon’s gives words such as “rule,” “direct,” etc., however, I like “to be a protector or guardian; to give aid” (Thayer), and “to be concerned about, care for, give aid” (Arndt-Gingrich). See Acts 20:28. Paul exhorts elsewhere the same principles. Note what he wrote in 1 Cor. 16:15-16, 18, “I urge your, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—that you also submit to such, and to everyone who works and labors with you…For they refreshed my spirit and yours. Therefore acknowledge such men.” Thirdly, these leaders are described as those who “admonish" (give instruction; brotherly counsel). Paul is talking about three separate groups but one group that has different functions. Leading and admonishing are thus seen as a part of the labor of these men.2

Paul exhorts the brethren to hold these men, to esteem them “very highly in love for their work’s sake” (1 Thess. 5:13a). Again, Kelcy makes great comments in this section, “This esteem of members for their leaders does not arise out of deference to personalities; it is because of their work. They render a Christian service that is worthy of respect (Heb. 13:7). When leaders lead with the recognition that they are serving the Lord and when members hold such men in high esteem in love, a harmonious and victorious church will be the result.”3 This is what brings peace (1 Thess. 5:13b).

The brethren (leaders included) were to “warn the idle” (1 Thess. 5:14a). The NKJV says, “warn those who are unruly.” The term ‘idle’ was originally a military term and referred to a soldier’s being out of step.4 Paul will address these more fully in 2 Thess. 3:6-15. Members of the Lord’s body should be concerned about members who are dragging their feet or simply “standing around.” In an earlier lesson, we noted how the first step in backsliding is standing still or idle. Green, in his commentary wrote, “The church is not to remain passive in the face of disorderly members but should respond to correct their conduct by admonishing them (the verb is the same as found Rom. 15:14; Col. 3:16; 2 Thess. 3:15). The word means "to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct." Those who are in need of this admonition are the idle (ataktous), who are not the “lazy” but rather those who are “disorderly” or “undisciplined” in the community.5

The brethren at Thessalonica were to “comfort the fainthearted (discouraged), uphold the weak, be patient with all” (1 Thess. 5:14b). What a verse for the Christian to memorize and adopt into their lives! Christians need to know that they are cared for. Christians need to know that their burdens aren’t solo back-packing missions (look at Gal. 6:2). A Christian can become “fainthearted” like anyone else. Christians “uphold the weak” meaning “to hold on to” or to “cling to.” This would include those who perhaps are spiritually weak and struggle with rejecting sinful temptations. Greek society did not consider weakness to be a virtue in any way (cf. 2 Cor. 13:4; 12:5, 9). But the church’s response to the weak was to be different.6 They need to know that they are not alone on the battlefield. Paul further mentions the need for patience with all, especially in understanding. A healthy, Christian level of patience makes the charge in 1 Thess. 5:14 doable.

Paul continues in v. 15 with the topic of seeking revenge or retaliation. The Christian needs to remain Christian even when mistreated. This isn’t to say that we condone the action or let it go per se, but we are to allow God to handle the situation. See Rom. 12:19-21. We aren’t to seek the spirit of “getting even” with those who mistreat us. Some brethren at Thessalonica must have struggled with this. We are commanded to “pursue what is good.” I often think of Christianity as an “upside-down philosophy.” I know that Christianity is the “right side up” thinking but I can see where the things Christians are involved in are backward to what society promotes. Truly, Christianity consists of “peculiar people!” (1 Pet. 2:9).

A Christian is to respond with more than just self in mind. This is perhaps the most difficult, yet, the most valuable lesson to learn. 1 Thess. 5:15 ends by saying, “what is good for yourselves and for all.” We have seen in the letter so far, a great concern for those outside of the Lord’s body (3:12; 4:12). Paul emphasizes the same concept in Rom. 12:17. Peter follows (1 Pet. 3:9). They learned this of course from Jesus Himself (Matt. 5:38ff).

In the following verses (1 Thess. 5:16-22), the apostle Paul gives concise, yet powerful, charges. The Christian should always be able to find reasons to rejoice (i.e., purchased from sin, the hope he or she shares in the Lord, spiritual riches, that death can’t take away spiritual life (1 Pet. 4:13; Rom. 8:38-39). Therefore, rejoice! Don’t take the command further than what it means. There are events in the world to which the Christian cannot be thankful, instead, he is saying that Christians are to give thanks regardless of the circumstances in which they find themselves. We can always find something to thank God for. This is fulfilling the will of God in our lives.

The Christian is to “pray without ceasing” (1 Thess. 5:17). Pray every opportunity that you can, especially in moments of difficulty and victory. Kelcy noted how Paul means “for their souls to be constantly elevated to God and he means for prayer to be constant in the life of the Christian (cf. Rom. 12:12; Col. 4:2).”6 Jesus taught his disciples “always to pray” (Luke 18:1). The phrase means to feel a sense of dependency that will cause us to walk with God regularly, even during mundane, daily activities (see Eph. 6:18; Lk. 18:1).7 When in constant prayer, perhaps we can follow up more successfully with being thankful in everything (1 Thess. 5:18).

Next, Paul says not to “quench the Spirit” and for the recipients to not “despise prophesies” (1 Thess. 5:19-20). There is debate about what this phrase means. I won’t get into a long listing of the various views but lean towards both stressing the dangers of stopping God’s Word from being taught. This seems to make the most sense, especially with verse 21, “Test all things…” When a person or group of people stop or attempt to prevent God’s Word from being spoken and followed, then nothing but an increase in sinful action and lifestyle can follow. The brethren had to put to test the teaching so that they could discern the good (1 Thess. 5:21). How could this be accomplished if the teaching was silenced and not allowed free course? How could the brethren “abstain from every form of evil” (1 Thess. 5:22) if God’s word, which teaches His will, be muted? See Matt. 7:15; 2 Cor. 11:13-15.

Paul’s Closing (1 Thess. 5:23-28)

The apostle Paul closes out his letter with a blessing. He wants the brethren to truly enjoy the fullest pleasures of the Christian life (1 Thess. 5:23). He reassures them that God will do His part faithfully and perfectly (1 Thess. 5:24). He then closes with a prayer request and the custom farewell comments. Paul’s writing was to “be read to all the holy brethren” (1 Thess. 5:27).

Resources used for this section:

1. Raymond C. Kelcy, The Letters of Paul to the Thessalonians, (Texas: Sweet Publishing Company, 1968), 113-114.

2. Kelcy, 114.

3. Kelcy, 115.

4. Kelcy, 116.

5. Gene L. Green, The Letters to the Thessalonians, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos, 2002), 253.

6. Geen, 254.

7.Earl D. Edwards, D. Miss., Truth for Today Commentary: 1 & 2 Thessalonians, (Arkansas: Resource Publications, 2008), 219.

8. Kelcy, 118.

2 Thessalonians Introduction and Chapter One

The second letter to the Thessalonians begins much like that of the first letter (compare 1 Thess. 1:1 with 2 Thess. 2:1-2). It is almost the same. The authors, Paul, Silas, and Timothy are given. It is written to the brethren at Thessalonica. And finally, it is in or by the authority of “God our Father and the Lord Jesus Christ” that the letter is sent and endorsed (2 Thess. 1:1). The opening chapter of this letter contains three sections of interest: Thanksgiving (1:3-4), God’s righteous judgment and the second coming of Christ (1:6-10), and prayer for steadfastness (1:11-12).

Thanksgiving (2 Thess. 1:3-4)

Again, Paul’s offering of thanksgiving for the brethren is very close to the words offered in 1 Thess. 1:3. There is a slight difference/addition in that the thanksgiving in 2 Thess. 1:3 has an obligation in mind. Paul says, “We are bound to thank God.” This was not to say that Paul prayed for the brethren simply because he had to as a Christian, but that his thanksgiving to God was fitting because the brethren’s growth in love brings glory to God. God deserves the praise, honor, and thanks. It was God who called the brethren to live this way according to 1 Thess. 2:12 which says, “that you would walk worthy of God who calls you into His own kingdom and glory.” Growing faith and increasing love are evidence of God’s plan being worked out in people’s lives. Therefore, God is worthy of their thanks. Paul goes on to give the reasons why he gives thanks to God.

First, and again like that of 1 Thess. 1:3, Paul gives thanks to God for the growing love of the Thessalonians. The apostle says their faith is “growing more and more.” He uses a word that is only found here in the NT, an intensive form of growth. It is “super-growth.” Second, Paul gives thanks to God for the faith the Thessalonians (1) faith in God (1 Thess. 1:3; 3:2, 5-7; 5:8; 2 Thess. 1:11; and cf. 3:2), their (2) confidence in Paul (1 Thess. 1:8) and (3) the Gospel message (2 Thess. 2:13). All three of these demonstrated their true character in the midst of difficulties.

Thirdly, the apostle Paul points out how the mutual love of the Thessalonians is increasing. The brethren had a strong relationship among themselves as pointed out in the 1st letter. (1 Thess. 1:3; 3:6, 12; 4:9-10; 5:8, 13). Also in the first letter, Paul encouraged the brethren to grow “more and more” (1 Thess. 4:10). Now, in 2nd Thessalonians, we see that the brethren took Paul’s words to heart. Green noted that “No member of this church was excluded from either giving or receiving love.1

Paul boasted to God about this congregation. He did this over the Macedonian congregations as well (2 Cor. 8:1-5), and other congregations (2 Cor. 7:14; 8:24; 9:3). Boasting is not acceptable when boasting of self but it is welcome when done correctly positively. We are to boast in God (Psa. 105:47; 106:47). Plutarch states that the praises that come from others are pleasant. But more than being pleasant, they can strengthen resolve and stimulate hope; as Plutarch notes, praise “arouses and spurs the hearer, and not only awakens his ardor and fixes his purpose, but also affords him hope that the end can be attained and is not impossible”2 This boasting built up the congregation, especially in the midst of adversity. Boasting among others also reminded the brethren in Thessalonica of the “bigger picture.” They were involved in a wider movement.

God’s Righteous Judgment and the Second Coming of Christ (2 Thess. 1:5-10)

The trials the Thessalonians received were full, meaning, “any type of suffering a human may endure, whether external attack or internal distress.” This is seen in the word Paul used for their suffering as trials (thlipsein; in combination with diogmos in Matt. 13:21; Mark 4:17; Rom. 8:35). Suffering does not mean God’s rejection. Suffering serves as evidence and as judgment towards others. See Phil. 1:27-28. I want to include a lengthy quote from Green in his commentary in the Pillar Commentary Series:

Peter, for example, in his explanation of the persecutions the believers in Asia Minor were enduring, stated, “For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God?” He goes on to declare that they are suffering “according to God’s will” (1 Pet. 4:17, 19). God’s judgment is right, or, rather, “just” (dikaias) (cf. Rom. 2:5; 2 Tim. 4:8; 1 Pet. 2:23; Rev. 16:7; 19:2; Psa. 19:9 [18:9]; 119:137 [118:137]; Jer. 11:20) because in the end he will give to each what he or she deserves (2 Thess. 1:6–10).3

It sounds strange to say that persecution and insult “because of” Christ is a sign of God’s blessing. Yet, Jesus, on the Sermon on the Mount, said, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. “Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matt. 5:11-12). It is afflictions that bring us closer to Christ who suffered. Suffering builds character (Rom. 5:3, 4). It refines us and prepares us (1 Pet. 1:6, 7).

It does us good to be reminded that wickedness and injustices will not always remain. Such ungodly practices will eventually come to an end with the right judgment. 2 Thess. 1: 6, 7 bear this out but also Eccl. 3:16 and 17 which says, “Moreover I saw under the sun: In the place of judgment, Wickedness was there; And in the place of righteousness, Iniquity was there. I said in my heart, “God shall judge the righteous and the wicked, For there is a time there for every purpose and for every work.” The faithful Christians will be better than okay on Judgment day. They will have rest (2 Thess. 1:7a). The term rest or ‘relief’ (anesis) means “rest, freedom from anxiety, tension, or conflict (compare to 2 Cor. 2:13).4 The non-Christians will be “worser" than worse on that day. They will have payment from God (2 Thess. 1:6a). This day will be carried out in a series of events or in order (2 Thess. 1:7b-10).

Jesus will be revealed from heaven with His mighty angels (2 Thess. 1:7b). “Every eye will see him” according to Rev. 1:7. Jesus will visibly come down from the clouds (Acts 1:11; 1 Thess. 1:10). Accompanying Jesus will be “flaming fire.” Edwards suggested that this seems to be a sign of majesty as well as justice against the disobedient.5 See Exo. 3:2, Isa. 66:15, and 2 Pet. 3:10. Jesus will also have His mighty angels with Him. Paul mentioned them earlier in 1 Thess. 3:13. It is going to be a one-of-a-kind event like nothing witnessed before.

It is at this time, according to 2 Thess. 1:8-9 that the Lord will deal out His vengeance on two categories. The first deals with “those who do not know God.” The second deals with those who “do not obey the gospel” (2 Thess. 1:8). It is reasonable to take the two camps to refer to Gentile and Jew. The Gentiles would be the ones who did not know God, at least like Israel knew God. The Jews would be the ones who knew God but did not obey the Gospel. This makes sense. Of course, this isn’t across the board. There were Gentiles who came to know and obey God (Cornelius in Acts 10) and there were Jews who came to know and obey God (Acts 2). We also need to point out that “knowing God” involves more than just knowing He exists. John 17:3, Jesus said, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” Matt. 7:23 “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.” Jesus clearly knew who they were but the relationship was missing.

Such as the reward to faithful servants will be great; the punishment for the wicked will be great. They will be punished with (1) everlasting destruction and experience (2) eternal separation of the Lord and the glory of His Power. Destruction here is not what Jehovah's Witnesses claim, but it is used like in 1 Cor. 5:5 where the incestuous man was handed over to Satan for the “destruction” of his flesh. After a bad wreck, we may say something like, “That car was destroyed!” We do not mean it ceases to exist and experience annihilation. We mean that the car cannot serve the purpose it was created for. Man ruins himself with sin. Furthermore, how can it be annihilation when the timestamp of ‘eternal’ is attached to it? Surely, we want to be in the group that admires and glorifies Him when he comes (2 Thess. 1:10).

Prayer For Steadfastness (2 Thess. 3:11-12)

Paul closes the section with prayer and rightfully so. We must be a people who are always in prayer for others. I want you to make it to heaven and to enjoy the Christian life along the way and you should want the same for me. Paul frequently prayed for the church, that is the people who made up the body of Christ in various locations (Rom. 1:9; 2 Cor. 9:14; Eph. 1:16; Phil. 1:4; Col. 1:3; 1 Thess. 1:2). Let’s do the same!

Resources used in this section:

1. Gene L. Green, The Letters to the Thessalonians, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: W.B. Eerdmans Pub.; Apollos, 2002), 280.

2. Ibid. 281-282

3. Ibid, 284.

4. Earl D. Edwards, D. Miss., Truth for Today Commentary: 1 & 2 Thessalonians, (Arkansas: Resource Publications, 2008), 254.

5. Ibid, 285.

2 Thessalonians Chapter Two

Don’t Be Deceived (2:1-3a)

Paul addresses the concern and anxiety that the brethren were facing. This was regarding the 2nd Coming of Christ. False ideas were floating around by word of mouth and possibly by letter. Paul had already talked about when the Lord would be revealed (1:7) but, as we know, it sometimes takes a few “tellings” for truth to settle in our minds. He doesn’t want the brethren to be “shaken” meaning “to agitate or excite” (see Luke 6:38; Acts 17:13). Earl Edwards wrote, “The term comes from the idea of the agitation of waves in a storm. However, in Greek literature, “it means ‘to move away from,’ as a ship in a tempest from her moorings; the latter is apparently the meaning here and in Acts 2:25. They didn’t mean to be concerned about Christ’s coming because there were several events that had to take place first.

Events to take place prior to Christ’s 2nd Coming (2:3b-12)

We know that Christ has not come back yet. There are, as Paul points out in this section, events that must take place prior to the return of the Son. This section is challenging, to say the least, and honestly, we can’t be too dogmatic on a stance when it comes to certain details. We often try to press a point that cannot be known and miss the text's message that can and must be known. I would like to provide some options for the man of lawlessness later in this section for consideration.

Paul says that before Christ returns, there must be a rebellion first. The term ‘rebellion’ (apostasia), “indicates a defection from the faith which amounts to active opposition against it.”1 The noun form is used here and in Acts 21:21 where it refers to forsaking Moses. The verb form shows a ‘departure from the faith’ (1 Tim. 4:1). It also shows a ‘falling away’ (Heb. 3:12). The LXX of Josh. 22:22 has the word ‘rebellion.’ The author does not say when this will happen, but the audience seems to be more familiar with the events than we are.

Paul also says that the ‘man of lawlessness’ will be revealed (more on this later). For now, we will see that the man of lawlessness will be revealed (open manifestation).2 He is the son of perdition or destined for destruction. He opposes and exalts himself continually and lifts himself up above and against every form of worship (cf. Dan. 11:36). He takes his seat in the temple likely meaning that he claims deity and authority which is not his to claim. See an example in Ezek. 28:2. 2 Thess. 2:5 says that Paul had told them of these things before.

There is something ‘restraining’ this ‘man of lawlessness.’ God will allow the ‘restraining’ and ‘releasing’ but only on His timetable. The mystery mentioned in v. 6-7 seems to deal with how the man of lawlessness will be revealed and his identity. Eventually, the restrainer will be out of the way and the world will see and know. Again, we don’t know when, where, or who, but that it will happen before Christ’s return.

2 Thess. 2:8-9, Kelcy wrote, “They are concerned about, not a chronological timetable, but preventing the Thessalonians from being alarmed and excited over thinking that the day of the Lord has come.”3 They should rest knowing that Christ will easily defeat this person/movement. See Isa. 11:4 and Rev. 19:15. The man of lawlessness comes with power, but it is a counterfeit power and won’t be able to stand before the Lord.

2 Thess. 2:10-12 shows that people will be drawn away from the Gospel. God does allow strong delusions to take place (see Exo. 9:12; 8:32; “God gave them up” (Rom. 1:24, 26, 28). Again, Kelcy comments, “God gives the man over to the belief of the lie which he prefers.”4

Here are some suggestions provided by Kelcy’s commentary on the ‘man of lawlessness.’ There are strengths and weaknesses to most if not all of these:

1. A certain Roman Emperor, such as Nero, or some other persecuting emperor, or a line of Roman emperors.

a. Strengths—Makes sense with Paul’s use of symbolic language. If Rome were to read this without the symbolic language, then persecution would ramp up. Another strength is seeing how some Roman emperors claimed deity and demanded worship.

b. Weaknesses- The movement Paul speaks of would carry on until Christ’s 2nd coming. Rome has been out of power for a long time.

2. The papacy and the Roman Catholic Church

a. Strengths: The restraining force would be the Roman Empire. The apostasy would take place from the temple to claims of authority of miracles and infallibility. Another strength of this argument is that the Roman Catholic church is still around.

b. Sidenote: Guy N. Woods wrote several commentaries. He has one 1 Peter through Judge. In 1 John 2:18-29, there are warnings concerning the antichrist. I won’t read the whole section about how the antichrist is described. You can read the Scripture for that. It is simply anyone or anything opposed to Christ. Woods agrees but also says, “…in the centuries which have passed since these words were penned, no character in history so nearly conforms in minute detail to the representation here given as the pope of Rome. To deny that these prophecies find fulfillment in him is to close one’s eyes to the facts in the case, utterly to ignore evidence which obtains, and to reduce Biblical exegesis to mere caprice (whim DSK)” (p. 243).

c. Weaknesses: The claims of the papacy weren't as blatant and unlimited as those predicted by the man of sin.

3. The devil himself

a. Strengths: He is responsible for lawlessness and has been working since creation and will continue until the 2nd coming of Christ. His work will continue to become more and more effective. He will be destroyed at Christ’s 2nd coming (Rev. 20:10).

b. Weaknesses: The Holy Spirit is the restrainer in this argument and will need to be restricted to give Satan freedom. It is hard to see the Holy Spirit and God having to be “out of the way” for Satan to run free.

4. The principle of evil that would grow and lead to rebellion

a. Strength: The restrainer would be law and order.

b. Weaknesses: I don’t personally see any weaknesses. This idea is broad and applies to any of the above-mentioned suggestions.

Again, we can’t be dogmatic on any of this but, as a Bible student, we need some understanding and options to consider.

Exhortation to continue forward (2 Thess. 2:13-17)

God had chosen the Thessalonians “from the beginning.” Some variations would say “first fruits.” This would be referring to the Thessalonica being one of the first congregations in Macedonia. The term “first fruits” has been used to be a “first convert” (Rom. 16:15) or “first converts” (1 Cor. 16:15). It likely has a better meaning that it was “from the beginning” God’s plan to save mankind via the Gospel. See 1 Cor. 2:7; Eph. 1:4; 3:5, 6, 11.

The Thessalonians responded to the Gospel call (2 Thess. 2:14) and were exhorted to stand firm (v. 15). They were to hold to the “traditions” that they were taught. The term ‘traditions’ can be used in a negative way (Matt. 15:2, 6, 9; Gal. 1:14; Col. 2:8) but as in here and other places (1 Cor. 11:2; 2 Thess. 2:15; 3:6) as a positive way. Paul closes this section with a prayer as usual and a word of comfort to the audience. Don’t be shaken. Be confident in the Lord. This is still applicable to us today.

Resources used in this section:

1. Kecly, p. 152

2. Ibid

3. Ibid, p. 155

4. Ibid, p. 158

2 Thessalonians Chapter Three

We now come to the close of this short commentary. Please continue to study this wonderful book. It will be a blessing to you!

The last chapter of 2 Thessalonians contains a request for prayer (3:1-5) and a warning against idleness (6-15) before offering closing remarks (16-18).

Paul’s request for prayer (2 Thess. 3:1-5)

Paul doesn’t view himself as being “above” the brethren. He petitions them for prayer. In fact, the Greek has prayer in an emphatic position, and Paul puts it in the present, continual sense. At the close of 1 Thess. (5:25), Paul simply requested prayer but here Paul specifies the object of prayer. The object? That
“the word of the Lord may run swiftly and be glorified” (2 Thess. 3:1). This sounds like Psa. 147:15 “He sends out His command to the earth; His word runs very swiftly.” Paul, through the word, produced new converts rather quickly. That is an example of this kind of free movement that he has in mind. The apostle wants the progress to continue and is not satisfied with reaching a certain attendance number.

The idea of “be glorified” (2 Thess. 3:1) may have the idea of what takes place when people are converted. They come to glorify or give thanks for the Word because they now see and understand what it does. When Peter was released from prison by an angel, he was told to go and preach “the Words of this life” (Acts 5:20). Lydia’s heart was opened by means of teaching the Gospel. Acts 16:14 says, “Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshipped God. The Lord opened her heart to heed the things spoken by Paul.” Note what Jesus said about this in John 6:60-63!

Paul’s prayer includes a request. He asks the brethren to pray that they “may be delivered from unreasonable and wicked men” (2 Thess. 3:2). Paul is fully aware of the difficulty and dangers of preaching in the first century. The Thessalonians also are aware. When Paul was speaking about his plans to visit Rome, he made a similar statement, “that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints” (Rom. 15:31). There are some people who are fervently opposed to the Gospel and will actively stand against any attempts of teaching it. These men do not have faith. They are not New Testament Christians and they do not want anyone else to be either. The faithlessness of these men establishes a contrast to the faithfulness of God in 2 Thess. 3:3-5.

God is faithful even will the majority of His creation are not. When often act, speak, and think like people around us, therefore it is important to keep wholesome company. The Proverb writer wrote, “He who walks with wise men will be wise, But the companion of fools will be destroyed” (Prov. 13:20). God, being surrounded by us fools, does not also become a fool. He is faithful (1 Cor. 1:9; 10:13; 2 Cor. 1:18).

Note Paul directs the Lord’s faithfulness to his audience. The apostle says that the Lord will “establish you” and “guard you from the evil one.” The Thessalonians won’t be left alone in their trials and temptations. They will be “established”. They will be guarded from “the evil one.” Is this to be translated as “evil” or to a person? There is debate and some connect it back to the previous chapter. Calvin interpreted it as Satan, the head of all wicked. Regardless, the verse still speaks the truth.

2 Thess. 3:4-5 are summarized nicely by Leon Morris, “Paul’s prayer then is that the Lord will lead his friends to concentrate their thinking, their emotions, and their will on the love and steadfastness to which he refers…Paul’s prayer then will be that the inner life of his friends be so concentrated on God’s love for them that this will evoke an answering love for Him”1

2 Thess. 3:6-15 Warning Against Idleness

In the first letter Paul wrote to the Thessalonians, he mentioned some would not work (4:11-12; 5:14). It appears the problem is still going on. Here, the apostle gives not a suggestion, but a command. This is backed by his right to command as seen in the phrase “in the name of our Lord Jesus Christ.” The idea of withdrawing has the idea, as Morris pointed out, “as referring to retreating within oneself (cf. its use of furling sails). The offenders had opened up a gap between themselves and rest.”2 Fellowship can not continue unless there is a harmony (1 Cor. 1:10). Frame commented, “Idleness is an affair of the brotherhood.” There was an ignorance of the obligations of Christian discipleship.

Paul and others like Paul must be used as an example (the word ‘ought’ is often translated as ‘must’). See 1 Thess. 1:5, 6. Paul goes on to say how one is to work for their “bread” (meal) (2 Thess. 3:10-11). The contrast is easy to see. The idle are not like the workers who worked hard, and constantly, and purposefully. Again, a similar teaching was used in 1 Thess. 2:9. Paul could have used his authority/right to require full support. There would be nothing sinful or wrong about it according to Scripture. He wrote to those in Corinth and said, “Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Cor. 9:14). However, Paul was often known for waiving his rights for the cause of Christ. This was crucial in the congregation at Thessalonica and Corinth who often had people falsifying Paul’s intentions in preaching.

Paul was also aware that some wouldn’t obey this teaching. This rebellious group is addressed in 2 Thess. 3:14-15. To see the fuller command of these two verses, see 1 Cor. 5:9-13. The sinful persons are to be regarded as brethren. This treatment is to bring him back to his rightful position. At the same time, it is a punishment. Prayerfully church discipline is faithfully practiced keeping the church pure and to reach and save the erring. This is God’s design, and we must adhere.

The closing (2 Thess. 2:16-18).

The closing of this letter is very similar to that of 1st Thessalonians. He mentions the Lord as the Lord “of peace.” Since He is the Lord of peace, He can rightly give peace in “every way.” No matter the situation, a faithful Christian can have peace from the Lord. Paul signs off with his “own hand” likely stamping his approval considering what we discussed in 2 Thess. 2:2. The apostle then closes out as he typically did with “the grace of our Lord Jesus Christ be with you all. Amen.”

Resources Used in This Section:

1. Leon Morris, The First and Second Epistles To The Thessalonians, Michigan: WM. B. Eerdman’s Publishing Co., 249, 250.

2. Ibid, 251.