Expositor's Bible Commentary Commentary 1 Thessalonians 1

This salutation follows the form Paul used in all his letters and is in the same style as that of other letters of his time. It contains three elements: the writer, the recipient, and the greeting or salutation proper.

(1) Three names are given as the writer: Paul, Silas, and Timothy. Obviously absent is the official title “apostle” that Paul used in all his other letters to churches except 2 Thessalonians and Philippians. A reasonable explanation for this is that no note of authority was necessary in these letters, for in Macedonia his apostolic position never seems to have been questioned. There was, of course, opposition to Paul in Thessalonica (1 Thessalonians 2–3), but it never became overt as in other places and his opponents never specifically attacked his right to apostleship.

The second name is that of Silas (spelled “Silvanus”)—Luke consistently uses “Silas” (e.g., Acts 15:22; 16:19; 17:4; 18:5); Paul always uses “Silvanus” (2 Corinthians 1:19; 2 Thessalonians 1:1). This colleague of Paul was most likely a Jew by birth, a gifted prophet, and one highly esteemed among the Jerusalem Christians (Acts 15:22, 32). He was inclined toward the Hellenistic wing of Palestinian Christianity, as evidenced by his concurring with the Jerusalem Council’s decision concerning Gentile believers (Acts 15:22–32), his being a Roman citizen (Acts 16:37), and his being chosen as Paul’s fellow worker on the second missionary journey (Acts 15:18–40:6). As an associate in the founding of the Thessalonian church, he endured cruel beatings, imprisonment, and pursuit by an angry mob (Acts 16:23–25; Acts 17:5). Silas was known for his reliability and his faithfulness in risking his life in the service of Christ (Acts 15:25–27). He eventually became associated with Peter, especially in the composition and sending of 1 Peter (1 Peter 5:12).

Paul’s third colleague at this time was Timothy. This young man, having helped in Philippi, had apparently remained behind when Paul left that city (Acts 16:40). His name is not included in the account of the founding of the Thessalonian church (Acts 17:1–10), but he presumably joined Paul and Silas at Thessalonica later (for more on him, see introduction to 1 Timothy).

(2) Paul next refers to the recipients of the letter. “Church” (ekklesia; GK 1711) was applied to many types of public gatherings in the ancient Roman world, but after Pentecost it developed into a technical word for an assembly of believers in Christ. Literally, the word means “called out”; most likely something of this meaning is retained for the Christian “church” (Acts 15:14; Romans 9:24) as those “called out” from previous relationships in order to constitute a body with special relation to God (cf. 1 Corinthians 10:32). Sometimes ekklesia designates all Christendom and is a synonym for the body of Christ (Colossians 1:18, 24). At other times it is a particular assembly in a particular location (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15). Finally, as here, it denotes all assemblies in a single city (Romans 16:1; 1 Corinthians 1:2).

This term is further defined as those “who are in God the Father and the Lord Jesus Christ.” This phrase tells of the spiritual quality of the believers. This is not a pagan or nonreligious assembly, nor is it a Jewish assembly; it is distinctly “in Christ Jesus” (2:14). Being in union with the Father and Christ meant a new sphere of life, on an infinitely higher plane. It should not be overlooked that the deity of the Son is taught here. Combining “God the Father” and “the Lord Jesus Christ” under one preposition (“in”) demonstrates Jesus’ equality with the Father and consequently his deity.

(3) Finally comes the official greeting. “Grace” (GK 5921) recalls the normal Greek greeting, and “peace” (GK 1645) the normal Hebrew greeting. “Grace” highlights unmerited benefits given by God to the believer in Christ. Through grace the lost are saved from their sins in the eyes of a holy God by a transaction completely free of charge. But grace does not cease here; it continually issues in privileges, one of which is “peace”—a word that has a deep and rich meaning. Differences separating God from his creatures had for centuries worked against peaceful relationships, but with Christ’s introduction of the fullness of grace , the ultimate basis for resolving this conflict and establishing harmony between God and humankind was laid. Because of this harmony, human beings can also enjoy inward wholeness and tranquility.

It was Paul’s practice to begin his letters by thanking God for his readers. Paul found much in the lives of the Thessalonians to be grateful for. In fact, he kept on being grateful (cf. “always”). Nor was he alone in gratitude. The pronoun “we” includes Silas and Timothy as sharing his appreciation.

By thanking God at the beginning of the letter, Paul lifts the thought above the human level. He is not trying to win the Thessalonians over by rhetorical flattery (cf. 2:5). On the contrary, he is sincerely giving the ultimate credit to the One from whom spiritual progress comes. When Christians realize their complete dependence on God and keep this in clear focus, then and only then are they capable of moving on to greater spiritual exploits.

“All of you” expresses Paul’s desire not to exclude any of the Thessalonian believers. Every single one of them, no matter how obscure, had certain qualities worth thanking God for.

Paul then begins to elaborate on this idea of thanksgiving. The means used to express their thanks was prayer. As he prayed with Silas and Timothy, they remembered the Thessalonian believers one by one with gratitude for their spiritual progress and with intercession for their advancement in the Gospel.

Whenever Paul and his colleagues recalled the threefold nature of the Thessalonians’ progress, they could not stop thanking God. Of course, Paul does not mean that they thought of nothing but the Thessalonians. He rather uses the hyperbolic “continually” to indicate their intense interest.

The words “before our God and Father” show the sincerity and genuineness of this remembrance in prayer. Some in the Thessalonian church had questioned Paul’s motives in dealing with them. So at the very outset, he dispels this suspicion, and he confronts it more directly in chs. 2–3 (cf. 2:5, 10; 3:9).

The substance of what Paul and his colleagues remember about the Thessalonians is summed up in three words: “work,” “labor,” and “endurance.” In turn, these three reflect three qualities of Christian character: “faith,” “love,” and “hope.” The exact nature of the “work [GK 2240] produced by faith” is a combination of direct missionary work (cf. 1:8), acts of goodness toward others (cf. 4:9–10), and loyalty to Christ in the face of severe persecution (1:6; 3:3–4, 8). “Faith” (GK 4411) indeed manifests itself on a broad front. For Paul to appreciate works is not surprising. Even in Romans, so notable for its repudiation of any system of justification by works (Romans 3:20–21, 28; 4:4–6), Paul finds occasion to speak of “work” as the essential fruit of the believing life (Romans 2:7; Romans 13:3; Romans 14:20; cf. 1 Corinthians 3:14; Ephesians 2:10; Titus 3:1). This emphasis aligns him with James regarding Christian living and the absolute necessity of works accompanying faith to prove its vitality (James 2:14–26). Indeed, wherever genuine faith is present, it works (Galatians 5:6).

“Labor” (GK 3160) that is “prompted by love” approximates the meaning of “work” but with a connotation of extraordinary effort expended. Love as it is meant here does not stop with ordinary effort, but goes the second mile and even beyond for the sake of another. “Labor” is more distinctly spiritual service— beneficial efforts to help the sick and hungry and intense devotion to spreading the Gospel despite persecution (cf. 1 Corinthians 3:8; 15:10, 58; 2 Corinthians 10:15; Galatians 4:11). However it showed itself, one thing is certain: a great spirit of selfsacrifice was present, because this is inseparable from Christian “love” (GK 27).

The supreme example of such loving self-sacrifice comes from no less than God the Father and his Son Jesus (15:12). This is no mere emotional response prompted by the desirability of the person loved, though feeling certainly is not absent from it. It is ultimately traceable to the will of the one who loves, for he or she determines to love and does so regardless of the condition of the one loved. Such is God’s love for us, and so must be the Christian’s love for others, if “labor” is to result. Remembering this attainment of their readers, Paul and his helpers had additional cause for thanking God.

“Endurance” (GK 5705) is the third visible fruit that evoked thanksgiving.

This is an aggressive and courageous Christian quality, excluding self-pity even when one encounters severe trials in living for Jesus Christ. Endurance accepts the seemingly dreary “blind alleys” of Christian experience with a spirit of persistent zeal. It rules out discouragement and goes forward no matter how hopeless the situation. Such endurance is possible only when one is “inspired by hope in our Lord Jesus Christ.” “Hope” (GK 1828), especially in the certainty of the return of Jesus Christ, is the only adequate incentive for this heroic conduct. Confidence about the future braces the child of God to face all opposition while persevering and continuing in the spread of the Gospel. Jesus’ return and the encouragement it brings to believers are major themes in both 1 and 2 Thessalonian (1 Thessalonians 1:10; 1 Thessalonians 3:13; 4:13–5:11; 1 Thessalonians 5:23; 2 Thessalonians 1:4, 7, 10; 1 Thessalonians 2:16).

These three Christian virtues—faith, love, and hope—occupy a large place in early analyses of Christian responsibility (cf. 5:8; 1 Corinthians 13:13; Galatians 5:5–6; Colossians 1:4–5; et al.). The expectation was that in every life faith would work (Galatians 5:6; James 2:18), love would labor (Revelation 2:2, 4), and hope would endure (Romans 5:2–4; Romans 8:24–25).

If v.2b supplies the manner of thanksgiving and v.3 the occasion, v.4 gives its ultimate cause. Intuitive knowledge of the Thessalonian believers’ having been selected by God was the source of the missionaries’ constant prayer of thanksgiving.

A touch of tenderness, the first of many in these two letters, punctuates Paul’s acknowledgment of the election of the Thessalonians. “Brothers” denotes the spiritual brotherhood into which all disciples of the Lord Jesus have been inducted (cf. Matthew 12:46–50; Mark 3:31–35). That this form of address, a partial carryover from Judaism (cf. Acts 2:29, 37; 3:17), became frequent in early Christianity is attested by twenty-eight occurrences in these two letters. This address is intensified when “loved by God” is added to it (cf. Romans 1:7; 2 Thessalonians 2:13). The specific form in which this expression occurs here lays emphasis on the active exercise of God’s love as already consummated and resulting in a fixed status of being loved.

Though God is identified as the agent in loving, the agent of choosing is not specifically named. But the obvious inference is that God “has chosen” (GK 1724) them. “Loved by God” is suitable assurance that he also chooses, since his love and election are inextricably bound together (Romans 11:28; cf. 11:5). This is God’s sovereign choice of certain individuals, including the Thessalonian believers, prior to Adam’s appearance on earth (cf. Ephesians 1:4). Some would locate God’s choice of the Thessalonians at their conversion or thereafter by defining the elect as those who continue in faith and persevere in obedience. But Paul speaks of their election as a thing of the past, not as dependent on any human response. Knowledge of this prior choice by God was the root of Paul’s thanksgiving.

Paul cannot leave unproved so direct a statement regarding election. So vv.5–10 give two grounds for the knowledge just asserted. The former of these relates to the experience of the missionaries themselves when they first presented the Gospel (v.5). They had sensed an unusual divine moving such as occurred only in special cases.

Instead of writing, “We came to you,” the apostle puts the messengers in the background by saying, “Our gospel came to you.” The message deserved foremost attention. Eight times in two letters “gospel” (GK 2295) is used to refer to the good news of salvation through Christ. Once the good news is unqualified by any modifier (2:4). Three times it is called “the gospel of God” (2:2, 8–9), God being the author of the Gospel. Twice it is “the gospel of Christ [or our Lord Jesus]” (2 Thessalonians 1:8), Christ being the topic of the Gospel message. The other two occurrences (2 Thessalonians 2:14) use “our gospel,” meaning “the gospel we preach.” Paul makes no claim to having originated the Gospel; he claims only to be a staunch proclaimer of the glad tidings from the Father concerning his Son.

The Gospel made its way to the Thessalonians through the missionaries in a fourfold manner.

(1) It came “with words.” This is obvious, since words are basic to intelligent communication. But the Gospel’s coming was not “simply” in word; speaking was only a part of the whole picture. Their preaching contained three other ingredients essential to the outworking of God’s elective purpose.

(2) The Gospel came “with power” (GK 1539). This verse primarily points to the inward power with which the speakers were filled as they gave the message, a power that might show itself in a variety of ways. This made the speakers aware of God’s special involvement in the Gospel and its presentation.

(3) The spoken word is also personal, for the message came “with the Holy Spirit.” This Person certainly was behind the power just named. Yet he is much greater and more versatile than the subjective power he produces. He is part of the Godhead and supplies a sense of divine reality to the spoken message.

(4) Growing out of the Spirit’s special activity is “deep conviction [GK 4443],” which means that the preachers possessed perfect assurance as to the truth and effectiveness of their message. Such subjective certainty, sensed by Paul and his associates, served as a major ingredient of this first proof that these readers had been chosen by God.

“You know how we lived among you for your sake” draws on the Thessalonians’ innate awareness of what Paul, Silas, and Timothy became while with them, so as to substantiate the sort of inner transformation God had wrought. Throughout the letter Paul carries his readers along with him by such expressions as “you know,” which he uses as a precaution against those who might disagree (cf. 2:2, 5; 3:4). The quality of life shown by the missionaries had in itself been sufficient vindication of their sincerity and of the message they preached. Their attitudes were completely unselfish.

If v.2b supplies the manner of thanksgiving and v.3 the occasion, v.4 gives its ultimate cause. Intuitive knowledge of the Thessalonian believers’ having been selected by God was the source of the missionaries’ constant prayer of thanksgiving.

A touch of tenderness, the first of many in these two letters, punctuates Paul’s acknowledgment of the election of the Thessalonians. “Brothers” denotes the spiritual brotherhood into which all disciples of the Lord Jesus have been inducted (cf. Matthew 12:46–50; Mark 3:31–35). That this form of address, a partial carryover from Judaism (cf. Acts 2:29, 37; 3:17), became frequent in early Christianity is attested by twenty-eight occurrences in these two letters. This address is intensified when “loved by God” is added to it (cf. Romans 1:7; 2 Thessalonians 2:13). The specific form in which this expression occurs here lays emphasis on the active exercise of God’s love as already consummated and resulting in a fixed status of being loved.

Though God is identified as the agent in loving, the agent of choosing is not specifically named. But the obvious inference is that God “has chosen” (GK 1724) them. “Loved by God” is suitable assurance that he also chooses, since his love and election are inextricably bound together (Romans 11:28; cf. 11:5). This is God’s sovereign choice of certain individuals, including the Thessalonian believers, prior to Adam’s appearance on earth (cf. Ephesians 1:4). Some would locate God’s choice of the Thessalonians at their conversion or thereafter by defining the elect as those who continue in faith and persevere in obedience. But Paul speaks of their election as a thing of the past, not as dependent on any human response. Knowledge of this prior choice by God was the root of Paul’s thanksgiving.

Paul cannot leave unproved so direct a statement regarding election. So vv.5–10 give two grounds for the knowledge just asserted. The former of these relates to the experience of the missionaries themselves when they first presented the Gospel (v.5). They had sensed an unusual divine moving such as occurred only in special cases.

Instead of writing, “We came to you,” the apostle puts the messengers in the background by saying, “Our gospel came to you.” The message deserved foremost attention. Eight times in two letters “gospel” (GK 2295) is used to refer to the good news of salvation through Christ. Once the good news is unqualified by any modifier (2:4). Three times it is called “the gospel of God” (2:2, 8–9), God being the author of the Gospel. Twice it is “the gospel of Christ [or our Lord Jesus]” (2 Thessalonians 1:8), Christ being the topic of the Gospel message. The other two occurrences (2 Thessalonians 2:14) use “our gospel,” meaning “the gospel we preach.” Paul makes no claim to having originated the Gospel; he claims only to be a staunch proclaimer of the glad tidings from the Father concerning his Son.

The Gospel made its way to the Thessalonians through the missionaries in a fourfold manner.

(1) It came “with words.” This is obvious, since words are basic to intelligent communication. But the Gospel’s coming was not “simply” in word; speaking was only a part of the whole picture. Their preaching contained three other ingredients essential to the outworking of God’s elective purpose.

(2) The Gospel came “with power” (GK 1539). This verse primarily points to the inward power with which the speakers were filled as they gave the message, a power that might show itself in a variety of ways. This made the speakers aware of God’s special involvement in the Gospel and its presentation.

(3) The spoken word is also personal, for the message came “with the Holy Spirit.” This Person certainly was behind the power just named. Yet he is much greater and more versatile than the subjective power he produces. He is part of the Godhead and supplies a sense of divine reality to the spoken message.

(4) Growing out of the Spirit’s special activity is “deep conviction [GK 4443],” which means that the preachers possessed perfect assurance as to the truth and effectiveness of their message. Such subjective certainty, sensed by Paul and his associates, served as a major ingredient of this first proof that these readers had been chosen by God.

“You know how we lived among you for your sake” draws on the Thessalonians’ innate awareness of what Paul, Silas, and Timothy became while with them, so as to substantiate the sort of inner transformation God had wrought. Throughout the letter Paul carries his readers along with him by such expressions as “you know,” which he uses as a precaution against those who might disagree (cf. 2:2, 5; 3:4). The quality of life shown by the missionaries had in itself been sufficient vindication of their sincerity and of the message they preached. Their attitudes were completely unselfish.