Albert Barnes Commentary 1 Thessalonians 1:10

"and to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, who delivereth us from the wrath to come." — 1 Thessalonians 1:10 (ASV)

And to wait for his Son from heaven, it is clear from this and from other parts of these two epistles that the return of the Lord Jesus to this world was a prominent subject of Paul’s preaching at Thessalonica. A significant part of these epistles is occupied with stating the true doctrine on this point (1 Thessalonians chapters 4 and 5) and in correcting the errors that prevailed regarding it after Paul's departure.

Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been taught there more frequently than it had been elsewhere; but the apostle refers to it here particularly because it was a doctrine so well-suited to give comfort to them in their trials (1 Thessalonians 4:13–18), and because, in that context, it was so well-suited to rouse them to vigilance and zeal (1 Thessalonians 5:1–11).

He makes it prominent in the second epistle because significant errors prevailed there regarding it, which needed to be corrected. In this passage, he says that the return of the Son of God from heaven was an important point that had been insisted on when he was there, and that their conduct, as witnessed by all, had shown with what power it had gripped them, and what a practical influence it had exerted in their lives.

They lived as if they were "waiting" for his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world and were motivated by an earnest desire to do good.

This is one of the instances that demonstrate that the doctrine that the Lord Jesus will return to our world is suited, when understood in the true sense revealed in the Scriptures, to exert a powerful influence on people's souls.

It is especially suited to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life (John 14:1–3; Acts 1:11; 1 Thessalonians 4:13–18; 2 Peter 3:8–9); to lead us to watchfulness and to an earnest inquiry into the question of whether we are prepared to meet him (Matthew 24:37–44; Matthew 25:13); to make us dead to the world and to lead us to act as is fitting for the children of light (1 Thessalonians 5:5–9); to awaken and arouse impenitent and careless sinners (1 Thessalonians 5:2–3; 2 Peter 3:3–7); and to excite Christians to self-denying efforts to spread the gospel in distant lands, as was the case at Thessalonica.

Every doctrine of the gospel is suited to produce some positive practical effects on people; but there are few that are more full of elevated and holy influences than that which teaches that the Lord Jesus will return to the earth, and which leads the soul to wait for his appearing. (Compare Barnes' commentary on 1 Corinthians 1:7 and on Philippians 3:20).

Whom he raised from the dead. (See Barnes' commentary on Acts 2:24, also Acts 2:25-32; and Barnes' commentary on 1 Corinthians 15:4, also 1 Corinthians 15:5–9). Paul probably means to imply here that this was one of the great truths they had received: that the Lord Jesus had been raised from the dead. We know it was a prominent doctrine wherever the gospel was preached.

Which delivered us from the wrath to come. This is another of the prominent doctrines of Christianity, which was undoubtedly always taught by the first preachers of religion. The "wrath to come" is the Divine indignation that will come upon the guilty (Matthew 3:7). Christ delivers us from that wrath by taking our place and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this:

1. That there was wrath that humanity had to dread, since Jesus came to deliver us from something that was real, and not from what was imaginary; and

2. That the same wrath is to be dreaded now by all who are not united to Christ, since in this respect they are now just as all were before he died; that is, they are exposed to fearful punishment, from which he alone can deliver. It may be added that the existence of this wrath is real, whether people believe it or not, for the fact of its existence is not affected by our belief or unbelief.

REMARKS

This chapter teaches:

1. That it is right to commend those who do well (1 Thessalonians 1:3). Paul was never afraid of harming anyone by commending them when they deserved it; nor was he ever afraid to rebuke when censure was due.

2. Christians are chosen to salvation (1 Thessalonians 1:4). Their hope of heaven depends on the election of God.

3. It is possible for a community to know that they are chosen of God, and to give such evidence of it that others will also know it (1 Thessalonians 1:4). It is possible for a church to demonstrate such a spirit of piety, self-denial, love, and holiness, and such a desire to spread the gospel, as to show that they are "chosen of God," or that they are a true church.

   This question is not to be determined by their adherence to certain rites and forms; by their holding to the sentiments of an orthodox creed; or by their zeal in defense of the "apostolic succession," but by their bringing forth "the fruits of good living." In determining that the church at Thessalonica was "chosen of God," Paul does not refer to its external organization, or to the fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it demonstrated the true spirit of Christian piety; and, particularly, that they had been zealous in sending the gospel to others. There were three things to which he referred:

   1. That the gospel had power over themselves, inducing them to abandon their sins;

   2. That it had such influence on their lives that others recognized in them the evidence of true religion; and,

   3. That it made them benevolent and excited them to make efforts to diffuse its blessings abroad.

4. If a church may know that it is chosen or elected of God, it is true of an individual also that he may know it. It is not by any direct revelation from heaven, not by an infallible communication of the Holy Spirit, not by any voice or vision; but it is in the same way in which this may be demonstrated by a church. The conversion of an individual, or his "election of God," may be certainly known by himself, if:

   1. the gospel is received as "the word of God" and induces him to abandon his sins;

   2. it leads him to pursue such a life that others will see that he is motivated by Christian principles; and,

   3. he makes it his great aim in life to do good and to spread abroad, as far as he can, the religion which he professes to love.

   He who finds in his own heart and life evidence of these things need not doubt that he is among the "chosen of God."

5. The character of piety in the life of an individual Christian, and in a church, is often determined by the manner in which the gospel is first embraced, and by the spirit with which the Christian life is begun. (See Barnes' commentary on 1 Thessalonians 1:5 and on 1 Thessalonians 1:6).

   If so, then this fact is of immense importance in the question of organizing a church and of making a profession of religion. If a church is organized with the understanding that it will be, to a considerable extent, the patron of worldly amusements—a "half-way house" between the world and religion—that purpose will determine all its subsequent character, unless it is counteracted by the grace of God.

   If it is organized so as to look with a kindly and tolerant eye on gaiety, vanity, self-indulgence, ease, and what are called the amusements and pleasures of life, it is not difficult to see what its character and influence will be. How can such a church spread far and wide the conviction that it is "chosen of God," as the church at Thessalonica did?

   And so of an individual. Commonly, the whole character of the religious life will be determined by the views with which the profession of religion is made. If there is a purpose to enjoy religion and the world too, to be the patron of fashion as well as a professed follower of Christ, to seek the flattery or the praise of people as well as the approval of God, that purpose will render the whole religious life useless, vacillating, inconsistent, and miserable.

   The individual will live without the enjoyment of religion and will die leaving little evidence to friends that he has gone to be with God. If, on the other hand, there is singleness of purpose and entire dedication to God at the commencement of the Christian life, the religious career will be one of usefulness, respectability, and peace. The most important period in a person's life, then, is when they are pondering the question of whether to make a profession of religion.

6. A church in a city should cause its influence to be felt far and wide (1 Thessalonians 1:7, 9). This is true, indeed, of all other churches, but it is especially so of a church in a large town. Cities will be centers of influence in fashion, science, literature, religion, and morals.

   A thousand ties of interest bind them to other parts of a land. And though in fact, there may be, as there often is, much more intelligence in a country neighborhood than among the same number of inhabitants taken randomly from a city, and though there may be, as there often is, far more good sense and capability to appreciate religious truth in a country congregation than in a congregation in a city, yet it is true that the city will be the radiating point of influence.

   This, of course, increases the responsibility of Christians in a city and makes it important that, like those of Thessalonica, they should be models of self-denial and of efforts to spread the gospel.

7. A church in a commercial town should make use of its particular influence to spread the gospel abroad (1 Thessalonians 1:7–9). Such a place is connected with remote lands, and those who, for commercial purposes, visit distant ports from that place, should carry with them the spirit of the gospel.

   Such, too, should be the character of piety in the churches in such a city, that all who visit it for any purpose should see the reality of religion and be led to bear an honorable report of it back to their own land.

8. Such, too, should be the piety of any church. The church at Thessalonica demonstrated the true spirit of religion (1 Thessalonians 1:7–9). Its light shone far and wide. It sent out those who went to spread the gospel. Its members, when they went abroad, showed that they were influenced by higher and purer principles than those which motivated them before conversion, and than were demonstrated by the heathen world.

   Those who visited them also saw that there was a reality in religion and bore an honorable report of it back to their own lands. Let any church demonstrate this spirit, and it will show that it is "chosen of God," or a true church; and wherever there is a church formed after the primitive model, these traits will always be seen.

9. It is our duty and privilege to wait for the Son of God to return from heaven. We do not know when his appearing—either to remove us by death or to judge the world—will be; and we should therefore watch and be ready.

   The hope of his return to our world to raise the dead and to convey his ransomed to heaven is the brightest and most cheering prospect that dawns on humanity. We should be ready, whenever it occurs, to hail him as our returning Lord and to rush to his arms as our glorious Redeemer. It should always be the characteristic of our piety, as it was that of John, to say, Even so, come, Lord Jesus (Revelation 22:20).