Expositor's Bible Commentary Commentary 1 Thessalonians 1:9

"For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God," — 1 Thessalonians 1:9 (ASV)

In describing how the Thessalonians were a model Christian community and giving further proof of the effect of the Gospel on them, Paul gives another indication of their election (cf. v.4): a vigorous propagation of their faith. Their progress was remarkable in that what Paul and his companions had preached (v.5) and the Thessalonians had received (v.6), they were now sharing on the widest scale possible. “The word [NIV, “message”; GK 3364] of the Lord” is used extensively in Acts to describe the spreading Gospel message (Acts 8:25; 13:44, 48–49; Acts 15:35–36; Acts 16:32; 19:10, 20). Paul affirms that these converts played a substantial part in this ever-widening scope of Christian witness.

With Thessalonica as the starting point, the message “rang out” (v.8) like trumpets that keep on sounding. The range of their persistent testimony was ever increasing—“not only in Macedonia and Achaia... everywhere.” So impressed is Paul with how far the Gospel had progressed through the Thessalonians’ faithful witness that he obviously indulges in a kind of hyperbole, for “everywhere” is clearly not worldwide in scope; e.g., in writing Romans some five years later, Paul said that Spain had not yet been evangelized (Romans 15:19–20, 24). Part of the Thessalonians’ outreach stemmed from their location on the Egnatian Way and the Thermaic Gulf with access by sea to the whole Mediterranean world. But the largest factor was their diligence in communicating their faith to others. This was probably reported to Paul by Silas and Timothy on returning from Macedonia (Acts 18:5; 1 Thessalonians 3:6).

So carried away with the Thessalonians’ witness was Paul that he lengthened his sentence by adding, “Your faith in God has become known.” News of this believing relationship constituted part of “the Lord’s message” that had issued from them. So prominent was their witness that Paul and his companions did not need to speak of it, though Paul later did so (cf. 2 Corinthians 8:1–2).

Instead of Paul’s telling others what had happened in Thessalonica, others were giving him a twofold report about this Macedonian city. They described how Paul, Silas, and Timothy had entered the city (cf. v.5), and how this church had turned to God from idols (v.9). Here Paul, who most often refers in a positive way to conversion as believing (cf. 1:7), uses a specific word for turning away from error and toward God (GK 2188; cf. Acts 14:15; 26:18, 20; 2 Corinthians 3:16). His mention of “idols” shows the Thessalonians’ Gentile origin, since idol worship did not dominate the Jews after the Babylonian exile.

It also raises the question as to whether these are the same “God-fearing Greeks” (Acts 17:4) who were among Paul’s original converts. Normally “God-fearers” had already separated themselves from idolatrous paganism because of their affiliation with a Jewish synagogue. Yet their release from past darkness may not have been total until secured by their relationship to God through Jesus Christ. Also, probably included in the Thessalonian church were additional Gentile converts who had no previous contact with Judaism.

Two purposes in the Thessalonians’ turning to God are given: “to serve [GK 1526] the living and true God” (v.9) and “to wait for his Son from heaven” (v.10). Service to God speaks of utter devotion and recognition of his rightful lordship over humankind. He alone is worthy of this, for he is “living,” in contrast to lifeless idols, and he is “true,” in contrast to counterfeit representations of himself.

The second purpose strikes a doctrinal note prominent throughout the remainder of the letter. In his second missionary journey Paul stressed eschatological events surrounding the return of Jesus Christ from the Father’s right hand in heaven (cf. Acts 17:7, 31; 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 5:2, 23; 2 Thessalonians 2:1, 8). Early Christianity universally held that the resurrected and ascended Christ would return as King, and their expectancy of this event implied its nearness. For Paul to include himself and his readers among those to be rescued from the coming wrath (cf. “us,” v.10) shows that they expected this to happen before their death. Had Jesus never been raised from the dead, he could never return; but since he had been raised, his future reappearance is guaranteed.

It is not some mystical spirit but the historical person “Jesus” who will return as rescuer of living Christians from the period of divine wrath at the close of the world’s present age of grace. “Wrath” (GK 3973) is frequently used in the NT as a technical term for the period just before Messiah’s kingdom on earth, when God will afflict earth’s inhabitants with an unparalleled series of physical torments because of their rejection of his will (Matthew 3:7; Matthew 24:21; Revelation 6:16–17). That wrath is pictured as already on its way and hence is quite near. Throughout the letter, the events of Jesus’ coming are imminent (cf. 4:15, 17). The world was on the brink of being plunged into an unexpected time of trouble [cf. 5:2–3). Such was the outlook of early Christendom and such is always a proper Christian anticipation.

Rather than fearing this time, however, Christians find an incentive to persevere (cf. comment on 1:3), because for them it will mean rescue rather than doom. Not even the stepped-up persecution of Christ’s followers that will mark this future period will touch them, for their deliverer will remove them from the scene of these dreadful happenings.

Having explained why he and his colleagues were thankful (1:2–10), Paul now takes up one of the main purposes for writing the letter—a lengthy vindication of their character and ministry (chs. 2–3). Chapter 2 expands on ch. 1 —especially on 1:5–10, for 2:1–12 looks into Paul’s coming to Thessalonica and his conduct there (cf. 1:5, 9a) and 2:13–16 turns attention to the Thessalonians’ response (cf. 1:6–8, 9b—10). Yet ch. 2 does not just repeat the same ground. In ch. 1 Paul’s coming and the peoples’ response are intended to show a knowledge of election (1:4), whereas in ch. 2 the same themes establish Paul’s defense against insinuations about his alleged ulterior motives.