1 Thessalonians 1
1Paul, Silas,a and Timothy,b
To the church of the Thessaloniansc in God the Father and the Lord Jesus Christ:
Grace and peace to you.d
Thanksgiving for the Thessalonians’ Faith
2We always thank God for all of youe and continually mention you in our prayers.f 3We remember before our God and Fatherg your work produced by faith,h your labor prompted by love,i and your endurance inspired by hopej in our Lord Jesus Christ.
4For we know, brothers and sisters loved by God,k that he has chosen you, 5because our gospell came to you not simply with words but also with power,m with the Holy Spirit and deep conviction. You known how we lived among you for your sake. 6You became imitators of uso and of the Lord, for you welcomed the message in the midst of severe sufferingp with the joyq given by the Holy Spirit.r 7And so you became a models to all the believers in Macedoniat and Achaia.u 8The Lord’s messagev rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere.w Therefore we do not need to say anything about it, 9for they themselves report what kind of reception you gave us. They tell how you turnedx to God from idolsy to serve the living and true God,z 10and to wait for his Son from heaven,a whom he raised from the deadb—Jesus, who rescues us from the coming wrath.c
1 Thessalonians 2
Paul’s Ministry in Thessalonica
1You know, brothers and sisters, that our visit to youa was not without results.b 2We had previously sufferedc and been treated outrageously in Philippi,d as you know, but with the help of our God we dared to tell you his gospel in the face of strong opposition.e 3For the appeal we make does not spring from error or impure motives,f nor are we trying to trick you.g 4On the contrary, we speak as those approved by God to be entrusted with the gospel.h We are not trying to please peoplei but God, who tests our hearts.j 5You know we never used flattery, nor did we put on a mask to cover up greedk—God is our witness.l 6We were not looking for praise from people,m not from you or anyone else, even though as apostlesn of Christ we could have asserted our authority.o 7Instead, we were like young children among you.
Just as a nursing mother cares for her children,p 8so we cared for you. Because we loved you so much, we were delighted to share with you not only the gospel of Godq but our lives as well.r 9Surely you remember, brothers and sisters, our toil and hardship; we workeds night and day in order not to be a burden to anyonet while we preached the gospel of God to you. 10You are witnesses,u and so is God,v of how holy,w righteous and blameless we were among you who believed. 11For you know that we dealt with each of you as a father deals with his own children,x 12encouraging, comforting and urging you to live lives worthyy of God, who callsz you into his kingdom and glory. Map: Letter to Thessalonica
13And we also thank God continuallya because, when you received the word of God,b which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe. 14For you, brothers and sisters, became imitatorsc of God’s churches in Judea,d which are in Christ Jesus: You suffered from your own peoplee the same things those churches suffered from the Jews 15who killed the Lord Jesusf and the prophetsg and also drove us out. They displease God and are hostile to everyone 16in their effort to keep us from speaking to the Gentilesh so that they may be saved. In this way they always heap up their sins to the limit.i The wrath of God has come upon them at last.
Paul’s Longing to See the Thessalonians
17But, brothers and sisters, when we were orphaned by being separated from you for a short time (in person, not in thought),j out of our intense longing we made every effort to see you.k 18For we wanted to come to you—certainly I, Paul, did, again and again—but Satanl blocked our way.m 19For what is our hope, our joy, or the crownn in which we will gloryo in the presence of our Lord Jesus when he comes?p Is it not you? 20Indeed, you are our gloryq and joy.
1 Thessalonians 3
1So when we could stand it no longer,a we thought it best to be left by ourselves in Athens.b 2We sent Timothy,c who is our brother and co-workerd in God’s service in spreading the gospel of Christ,e to strengthen and encourage you in your faith, 3so that no one would be unsettled by these trials.f For you know quite well that we are destined for them.g 4In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know.h 5For this reason, when I could stand it no longer,i I sent to find out about your faith.j I was afraid that in some way the tempterk had tempted you and that our labors might have been in vain.l
Timothy’s Encouraging Report
6But Timothym has just now come to us from youn and has brought good news about your faith and love.o He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you.p 7Therefore, brothers and sisters, in all our distress and persecution we were encouraged about you because of your faith. 8For now we really live, since you are standing firmq in the Lord. 9How can we thank God enough for your in return for all the joy we have in the presence of our God because of you?s 10Night and day we prayt most earnestly that we may see you againu and supply what is lacking in your faith.
11Now may our God and Fatherv himself and our Lord Jesus clear the way for us to come to you. 12May the Lord make your love increase and overflow for each otherw and for everyone else, just as ours does for you. 13May he strengthen your hearts so that you will be blamelessx and holy in the presence of our God and Fathery when our Lord Jesus comesz with all his holy ones.a
1 Thessalonians 4
Living to Please God
1As for other matters, brothers and sisters,a we instructed you how to liveb in order to please God,c as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more. 2For you know what instructions we gave you by the authority of the Lord Jesus.
3It is God’s willd that you should be sanctified: that you should avoid sexual immorality;e 4that each of you should learn to control your own body,f in a way that is holy and honorable, 5not in passionate lustg like the pagans,h who do not know God;i 6and that in this matter no one should wrong or take advantage of a brother or sister.,j The Lord will punishk all those who commit such sins,l as we told you and warned you before. 7For God did not call us to be impure, but to live a holy life.m 8Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy Spirit.n
9Now about your love for one anothero we do not need to write to you,p for you yourselves have been taught by Godq to love each other.r 10And in fact, you do love all of God’s family throughout Macedonia.s Yet we urge you, brothers and sisters, to do so more and more,t 11and to make it your ambition to lead a quiet life: You should mind your own business and work with your hands,u just as we told you, 12so that your daily life may win the respect of outsidersv and so that you will not be dependent on anybody.
Believers Who Have Died
13Brothers and sisters, we do not want you to be uninformedw about those who sleep in death,x so that you do not grieve like the rest of mankind, who have no hope.y 14For we believe that Jesus died and rose again,z and so we believe that God will bring with Jesus those who have fallen asleep in him.a 15According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord,b will certainly not precede those who have fallen asleep.c 16For the Lord himself will come down from heaven,d with a loud command, with the voice of the archangele and with the trumpet call of God,f and the dead in Christ will rise first.g 17After that, we who are still alive and are lefth will be caught up together with them in the cloudsi to meet the Lord in the air. And so we will be with the Lordj forever. 18Therefore encourage one anotherk with these words.
1 Thessalonians 5
The Day of the Lord
1Now, brothers and sisters, about times and datesa we do not need to write to you,b 2for you know very well that the day of the Lordc will come like a thief in the night.d 3While people are saying, “Peace and safety,”e destruction will come on them suddenly,f as labor pains on a pregnant woman, and they will not escape.g
4But you, brothers and sisters, are not in darknessh so that this day should surprise you like a thief.i 5You are all children of the lightj and children of the day. We do not belong to the night or to the darkness. 6So then, let us not be like others, who are asleep,k but let us be awakel and sober.m 7For those who sleep, sleep at night, and those who get drunk, get drunk at night.n 8But since we belong to the day,o let us be sober, putting on faith and love as a breastplate,p and the hope of salvationq as a helmet.r 9For God did not appoint us to suffer wraths but to receive salvation through our Lord Jesus Christ.t 10He died for us so that, whether we are awake or asleep, we may live together with him.u 11Therefore encourage one anotherv and build each other up,w just as in fact you are doing.
Final Instructions
12Now we ask you, brothers and sisters, to acknowledge those who work hardx among you, who care for you in the Lordy and who admonish you. 13Hold them in the highest regard in love because of their work. Live in peace with each other.z 14And we urge you, brothers and sisters, warn those who are idlea and disruptive, encourage the disheartened, help the weak,b be patient with everyone. 15Make sure that nobody pays back wrong for wrong,c but always strive to do what is good for each otherd and for everyone else.
16Rejoice always,e 17pray continually,f 18give thanks in all circumstances;g for this is God’s will for you in Christ Jesus.
19Do not quench the Spirit.h 20Do not treat propheciesi with contempt 21but test them all;j hold on to what is good,k 22reject every kind of evil.
23May God himself, the God of peace,l sanctify you through and through. May your whole spirit, soulm and body be kept blamelessn at the coming of our Lord Jesus Christ.o 24The one who callsp you is faithful,q and he will do it.r
25Brothers and sisters, pray for us.s 26Greet all God’s people with a holy kiss.t 27I charge you before the Lord to have this letter read to all the brothers and sisters.u
28The grace of our Lord Jesus Christ be with you.v
1 1:1 Greek Silvanus, a variant of Silas
2 1:4 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in 2:1,9,14,17; 3:7; 4:1,10,13; 5:1,4,12,14,25,27.
1 2:7 Some manuscripts were gentle
1 4:4 Or learn to live with your own wife; or learn to acquire a wife
2 4:6 The Greek word for brother or sister (adelphos) refers here to a believer, whether man or woman, as part of God’s family.
1:1 Paul. See note on Ro 1:1. Silas. See note on Ac 15:22. He replaced Barnabas after Paul and Barnabas separated prior to Paul’s second missionary journey (Ac 15:39—18:22). Timothy. See Introduction to 1 Timothy: Recipient. He joined Paul and Silas in Lystra on Paul’s second missionary journey. Both he and Silas helped Paul found the Thessalonian church (Ac 17:1–14). in God the Father and the Lord Jesus Christ. Indicates the vital union and living relationship that Christians have with the Father and the Son (see Jn 14:23; 17:21; Eph 1:1 and note). The close connection between the Father and the Son points to the Trinitarian relationship (for the Spirit, see vv. 5–6; see also 3:11; 2Th 1:2, 8,12; 2:16; 3:5 and note on Mt 28:19). Lord Jesus Christ. Occurs also at the end of this letter (5:28). For the meanings of “Lord,” “Jesus” and “Christ,” see NIV text notes on Mt 1:1,21; see also notes on Lk 2:11; Ro 10:9; 1Co 12:3; Php 2:9–11. Grace and peace. See note on Ro 1:7.
1:4 know. The reasons for Paul’s conviction regarding their election are stated in vv. 5–10. brothers and sisters. United to each other through union with Christ (see NIV text note). This Greek for this phrase (including its singular form) is used 28 times in the two letters to the Thessalonians, the highest frequency in the NT. loved . . . chosen. These words together speak of God’s electing love (see Col 3:12 and note; 2Th 2:13; see also note on Eph 1:4).
1:5 our gospel. The gospel preached by Paul, Silas and Timothy (see Ro 16:25 and note). It is first of all God the Father’s (2:8), because he originated it, and Christ’s (3:2), because it springs from his atoning death. power. The power that delivered them from spiritual bondage. That power is from the Holy Spirit (Ro 15:13, 18–19; 1Co 2:4–5), but it also resides in the gospel itself (Ro 1:16). deep conviction. Such conviction, on the part of both the preachers and the Thessalonians, was also from the Holy Spirit.
1:6 imitators. The order in Christian imitation: (1) Believers in Macedonia and Achaia imitated the Thessalonians (v. 7), just as the Thessalonians imitated the churches in Judea (2:14); (2) the Thessalonians imitated Paul, just as the Corinthians did (1Co 4:6; 11:1) and just as all believers were to imitate their leaders (2Th 3:7, 9; 1Ti 4:12; Titus 2:7; 1Pe 5:3); (3) Paul imitated Christ (1Co 11:1), as did the Thessalonians (here); (4) all were to imitate God (Eph 5:1). severe suffering. Such as recorded in Ac 17:5–14 (see also 1Th 2:14).
1:7 Macedonia and Achaia. The two Roman provinces into which Greece was then divided (see Ac 19:21; Ro 15:26; see also map). Macedonia. See note on Php 4:15.
1:9–10 Three marks of true conversion: (1) turning from idols, (2) serving God and (3) waiting for Christ to return. In his two short letters to the Thessalonians, Paul speaks much about the second coming of Christ (v. 10; 2:19; 3:13; 4:13—5:4; 2Th 1:7–10; 2:1–12).
2:1–12 A manual for ministers: (1) Their message is God’s good news (“gospel,” v. 2). (2) Their motive is not impurity (v. 3), pleasing people (v. 4), greed (v. 5) or seeking praise from people (v. 6), but pleasing God (v. 4). (3) Their manner is not one of trickery (v. 3), flattery (v. 5) or a cover-up (v. 5), but of courage (v. 2), gentleness (v. 7), love (vv. 8,11), toil (v. 9) and holiness (v. 10).
2:3 impure motives. See Php 1:15–18 and notes on 1:17–18. trick. The Greek for this word was originally used of bait for catching fish; it came to refer to any sort of cunning used for profit.
2:4 our hearts. Not simply our emotions, but also our intellects and wills (see note on Ps 4:7).
2:5 mask to cover up greed. Personal profit was never Paul’s aim (see Ac 20:33; 2Co 2:17 and note). Paul’s apparent defensiveness (vv. 3–5) very likely arose from personal attacks on his character that came from his opponents after he was forced to leave Thessalonica under persecution. Paul asserts that he acted with absolute integrity.
2:6 apostles. See note on Mk 6:30. our authority. Apostles were entitled to be supported by the church (1Co 9:3–14; 2Co 11:7–11). Paul did not always take advantage of the right but insisted that he had it.
2:7 as a nursing mother. Communicating the tenderness with which Paul cared for the Thessalonians. See v. 11, where Paul also applies the metaphor of a father to himself.
2:9 toil and hardship. Greeks despised manual labor and viewed it as fit only for slaves, but Paul was not ashamed of doing any sort of work that would help further the gospel. He did not want to be unduly dependent on others (2Th 3:8). In a culture of patronage and reciprocity, those who supported him financially might well give their donations “with strings attached.”
2:11 as a father. Communicating Paul’s giving of encouragement and guidance to the Thessalonians. See note on v. 7.
2:12 live lives worthy of God. See Eph 4:1. calls. See notes on 1:4; Ro 8:28. kingdom. The chief subject of Jesus’ teaching (see notes on Mt 3:2; Lk 4:43). Paul did not use this term often but could use it to sum up the message of his preaching (Ac 20:25; cf. Ac 28:31). glory. God’s splendor and majesty revealed to us fully at the consummation of his kingdom (see Mk 8:38; Ro 5:2; 8:18; cf. Eze 43:2 and note; 1Jn 3:2), though some of his glory is revealed to us fully now (e.g., in creation, Ro 1:20; in the old covenant: 2Co 3:10–11; in the gospel: 2Co 4:4).
2:13 not as a human word. Not tailored to fit the popular knowledge of the day.
2:14 imitators. See note on 1:6. You suffered from your own people. At the time of Paul’s initial visit to Thessalonica, persecution instigated by the Jews apparently was carried out by Gentiles (Ac 17:5–9). Jews. Although Paul had great love and deep concern for the salvation of those of his own people (Ro 9:1–3; 10:1), he did not fail to rebuke harshly Jews who persecuted the church.
2:15 who killed the Lord Jesus. Although Gentiles also bear the guilt for this heinous crime, here Paul focuses on Jewish involvement in his list of the efforts of certain Jews to oppose the gospel and its messengers. prophets. Throughout OT history, Israelites had persecuted their prophets (cf. Ac 7:52). drove us out. See Ac 9:23–25, 29–30; 13:50–51; 14:5–6,19; 17:10,13–14.
2:16 wrath of God has come. The eschatological wrath, the final outpouring of God’s anger upon sinful humanity (see 1:10 and note). It is spoken of as already present, either because it had been partially experienced by the Jews or because of its absolute certainty (but see NIV text note). Paul probably has either the crucifixion of Christ, the coming destruction of Jerusalem, or both in mind.
2:17 orphaned. Paul is like a young child (v. 7a), a mother (v. 7b), a father (v. 11) and now an orphan.
2:19 crown. Not a royal crown, but a wreath used on festive occasions or as the prize in the Greek games (see 2Ti 4:8 and note; Jas 1:12; 1Pe 5:4; Rev 2:10 and note). when he comes. See 3:13; 4:15; 5:23; 2Th 2:1,8. The expression was used regarding the arrival of a great person, as on a royal visit.
2:20 you are our glory and joy. True both now (cf. Php 4:1) and when Christ returns.
3:2 co-worker in God’s service. A striking way of viewing Christian service, found also in 1Co 3:9. gospel of Christ. See notes on 1:5; Mk 1:1. strengthen. In Greek classical literature the word was generally used in the literal sense of putting a buttress on a building. In the NT it is mainly used figuratively, as here.
3:5 I. Paul uses the Greek emphatic pronoun (elsewhere used only in 2:18) to bring out his deep concern. tempter. Satan is spoken of in every major division of the NT. He is supreme among evil spirits (Jn 12:31; 16:11; Eph 2:2). His activities can affect the physical (2Co 12:7) and the spiritual (see Mt 13:39; Mk 4:15; 2Co 4:4 and note). He tempted Jesus (Mt 4:1–11) and continues to tempt Jesus’ servants (Lk 22:3; 1Co 7:5). He hinders missionary work (2:18). But he has already been defeated (see Mt 12:29; Col 2:15 and note), and Christians need not be overwhelmed by him (Eph 6:16). His final overthrow is certain (Rev 20:10).
3:6 brought good news. The only place where the Greek for this phrase is used by Paul for anything other than the gospel. Three things gave him joy: (1) “your faith”—a right attitude toward God; (2) “your . . . love”—a right attitude toward others; (3) “you long to see us”—a right attitude toward Paul.
3:9 thank God. The preceding shows that Paul’s work of evangelism had been effective. He might have congratulated himself on work well done, but instead he thanked God for the joy he had from what God had done.
3:10 Night and day. Not prayer at two set times, but frequent prayer (1:2–3). what is lacking. Some of the things lacking were of a practical nature, such as moral (4:1–12) and disciplinary matters (5:12–24). Others were doctrinal, such as confusion over Christ’s return (4:13—5:11). your faith. The fifth time in the chapter that Paul speaks of their faith (vv. 2,5–7).
3:12 Lord. In Paul’s writings this usually means Jesus rather than the Father.
3:13 strengthen. See note on v. 2. holy. Set apart for God (see notes on Ex 3:5; Lev 11:44; Ro 6:22; Eph 1:1). Here it refers to the completed process of sanctification (see note on 1Co 1:2). holy ones. Used of the saints (Christians) in many NT passages (see note on Ro 1:7). Here it may mean the departed saints who will return with Jesus, the angels (Mk 8:38) or, most probably, both.
4:1 live. Or “walk.” Paul uses this metaphor often of the Christian way (see Ro 6:4; 2Co 5:7; Eph 4:1; 5:15; Col 1:10, “live a life”; 2:6; 4:5, “act”). It points to steady progress. we ask you and urge you. Paul is not arrogant, but he does speak with authority in the Lord Jesus. He has the “mind of Christ” (1Co 2:16).
4:2 instructions. Used of authoritative commands (“orders,” Ac 5:28; 16:24).
4:3 sanctified. See note on 3:13. sexual immorality. In the first century Greco-Roman world, moral standards were generally very low, and chastity was regarded as an unreasonable restriction. Paul, however, would not compromise God’s clear and demanding standards. The warning was needed, for Christians were not immune to the temptation (1Co 5:1).
4:6 wrong . . . a brother or sister. Sexual sin harms others besides those who engage in it. In adultery, e.g., the spouse is always wronged. Premarital sex wrongs the future partner by robbing him or her of the virginity that ought to be brought to marriage. The Lord will punish. A motive for chastity.
4:8 God who gives you his Holy Spirit. Still another reason for chastity is that sexual sin is against God (see Ge 39:9 and note), who gives the Holy Spirit to believers for their sanctification. To live in sexual immorality is to reject God, specifically in regard to the Holy Spirit (cf. 1Co 6:12–20 and notes).
4:9 love for one another. Translates philadelphia, a Greek word that outside the NT regularly denoted the mutual love of siblings. In the NT it always means love of fellow believers in Christ, all of whom have the same heavenly Father. taught by God. Cf. Isa 54:13; Jn 6:45; 1Co 2:13.
4:11 mind your own business. Some Thessalonians, probably because of idleness, were taking undue interest in other people’s affairs (see 2Th 3:11 and note). work with your hands. The Greek elites thought manual labor degrading and fit only for slaves. Christians took seriously the need for earning their own living, but some of the Thessalonians, perhaps as a result of their belief in the imminent return of Christ or because they were taking advantage of their patrons (2Th 3:11), were neglecting work and relying on others to support them.
4:12 not be dependent on anybody. Or “have need of nothing.” Both meanings are true and significant. Christians in need because of their idleness are not obedient Christians (cf. Titus 3:14).
4:13 those who sleep in death. For the Christian, sleep is a particularly apt metaphor for death, since death’s finality and horror are removed by the assurance of resurrection. Some of the Thessalonians seem to have misunderstood Paul and thought all believers would live until Christ returns. When some died, the question arose, “Will those who have died take part in that great day?” See note on v. 15. who have no hope. Inscriptions on tombs and references in literature show that many first-century pagans viewed death with horror, as the end of everything. The Christian attitude was in strong contrast (1Co 15:55–57; Php 1:20–23).
4:14 died. Paul does not say that Christ “slept,” perhaps to underscore the fact that he bore the full horror of death so that those who believe in him would not have to. rose again. For the importance of the resurrection, see 1Co 15, especially vv. 14,17–22. those who have fallen asleep in him. Believers who have died trusting in Jesus.
4:15 According to the Lord’s word. The doctrine mentioned here is not explicitly recorded in the Gospels and was either a direct revelation to Paul, something Jesus said that Christians passed on orally, or a summary of Jesus’ teaching about the end times (Mt 24; Mk 13; Lk 21:5–36; Jn 14:1–3; cf. Jn 6:39–40). we who are still alive. Those believers who will be alive when Christ returns. “We” does not necessarily mean that Paul thought that he would be alive then. He often identified himself with those he wrote to or about. Elsewhere he says that God will raise “us” at that time (1Co 6:14; 2Co 4:14). will certainly not precede. The Thessalonians had evidently been concerned that those among them who had died would miss their place in the great events when the Lord comes, and Paul assures them this will not be the case.
4:16 the Lord himself. See Ac 1:11. with a loud command, with the voice of the archangel and with the trumpet call of God. The Lord’s return will be a public event that is not secret or silent. It cannot be ignored or overlooked. archangel. The only named archangel in the Bible is Michael (Jude 9; see Da 10:13). In Scripture, Gabriel is simply called an angel (Lk 1:19,26). will rise first. Before the ascension of believers mentioned in the next verse.
4:17 we who are still alive. See note on v. 15. caught up. This is the only place in the NT where believers’ meeting with Christ at his return is described. The event is often referred to as “the rapture” (from the Latin raptus, meaning “caught up”). Christians debate whether this meeting of believers and Christ will take place before, after or in the middle of a future period of tribulation (see article). in the clouds. Cf. Ac 1:9 and note. to meet. Or, more formally, “for a meeting with.” The Greek word for “meeting” was often used for a welcoming party that left the city gates to meet an arriving military, political dignitary or other special guest and escort them back to the city with celebration (cf. Mt 25:6, Ac 28:15). with the Lord. The chief hope of the believer (5:10; Jn 14:3; 2Co 5:8; Php 1:23; Col 3:4).
4:18 encourage one another. The primary purpose of vv. 13–18 is not to give a chronology of future events, though that is involved, but to urge mutual encouragement, as shown here and in v. 13.
5:1 times and dates. See Ac 1:6–7. There have always been some Christians who try to fix the date of our Lord’s return, but apparently the Thessalonians were not among them.
5:3 destruction. Not annihilation, but exclusion from the Lord’s presence (see 2Th 1:9 and note); thus the ruin of life and all its proud accomplishments. suddenly. Paul stresses the surprise of unbelievers. He uses a word found elsewhere in the NT only in Lk 21:34, also in the context of Christ’s return. labor pains. Here the idea is not the pain of childbirth so much as the suddenness and inevitability of such pains. not. An emphatic double negative in the Greek, a construction Paul uses only four times in all his writings.
5:4 darkness. Believers no longer live in darkness, nor are they of the darkness (v. 5). See Ac 26:18; 2Co 6:14; see also 1Jn 1:5–7 and notes. thief. See note on v. 2.
5:5 children of . . . children of. Echoes Hebrew idiom, in which to be the “children of” a quality meant to be characterized by that quality. Christians do not simply live in the light; they are characterized by light.
5:6 asleep. Unbelievers are spiritually insensitive, but this kind of sleep is not for “children of the light” (v. 5). be awake. In keeping with the emphasis Paul is placing on Christ’s coming (cf. Mt 24:42–43; 25:13; Mk 13:34–37). sober. A contrast with the conduct mentioned in v. 7.
5:8 the day. A reference to the light that characterizes Christians; perhaps it refers also to the coming of Christ (see v. 2 and note). breastplate . . . helmet. Paul also uses the metaphor of armor in Ro 13:12; 2Co 6:7; 10:4; Eph 6:13–17 (see notes on Eph 6:14,17). He does not consistently attach a particular virtue to each piece of armor; it is the general idea of equipment for battle that is pictured. For the triad of faith, hope and love, see 1:3 and note.
5:9 appoint. Believers can be encouraged (v. 11) by the fact that God himself has determined that they will “live together with him” (v. 10) forever. wrath. See note on 1:10. salvation. Our final, completed salvation.
5:10 are awake or asleep. That is, live or die; or, if the sense is moral, are alert or in a spiritual stupor (v. 6). with him. To be Christ’s is to have entered a relationship that nothing can destroy.
5:11 build . . . up. The verb can be applied to building houses, but Paul frequently used it for Christians being edified.
5:12 those who work hard among you. Not much is known about the organization and leadership of the church at this period, but the reference is possibly to elders (cf. Heb 13:7,17 and notes).
5:13 because of their work. Not merely because of personal attachment or respect for their high position, but in appreciation for their work. Live in peace. The words apply to Christian relationships in general, but here they probably refer especially to right relations between leaders and those under them (v. 12; cf. Ro 14:17,19).
5:14 those who are idle. Some Thessalonians may have been so sure the second coming was close that they had given up their jobs in order to prepare for it, or else they were unduly relying on the support of their patrons because they considered one another family in Christ. Paul insists that everyone must be willing to work (see 2Th 3:10–11 and notes). the disheartened . . . the weak. These are to be helped, not rejected, by the strong (cf. Ro 14:1–15; 1Co 8:13 and note).
5:19 quench the Spirit. That is, attempt to discourage expressions of the gifts of the Spirit (especially prophecy, v. 20) in the church.
5:21 test them all. The approval of prophecy (v. 20) does not mean that anyone who claims to speak in the name of the Lord is to be accepted without question. Paul does not say what specific tests are to be applied, but he is clear that every teaching must be tested. It must be instructive and encouraging for the church (cf. 1Co 14:29–33 and notes). It must also be in agreement with the teaching of the apostles (cf 1Jn 4:1–3 and notes).
5:24 Paul’s confidence rests in the nature of God (cf. Ge 18:25 and note), who can be relied on to complete what he begins (see Nu 23:19; Php 1:6 and notes).
5:26 all. Paul sent a warm greeting to everyone, even those he had corrected. holy kiss. A kiss was a normal greeting of that day, similar to our modern handshake (see Ro 16:16; 1Co 16:20; 2Co 13:12 and notes; cf. “kiss of love,” 1Pe 5:14).
5:27 I charge you. Surprisingly strong language, meaning “I put you on oath”—used only here in the NT. Paul clearly wanted every member of the church to read or hear his letter and to know of his concern and advice for them.
5:28 Paul always ended his letters with a benediction of grace for his readers, sometimes adding other blessings, as in 2Co 13:14. grace. See note on Ro 1:7. Lord Jesus Christ. See note on 1:1. with you. See note on 2Co 13:14.