Author — Paul.
Date — Written from Corinth circa A.D. 51 (a few months after 1 Thessalonians).
Purpose — To clear up confusion about second coming of Christ.

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1:1 [cf. 1 Thess. 1:1] Paul [head of the missionary team that had brought Gospel to Thessalonica], Silas [also called Silvanus; called a prophet in Acts 15:32] and Timothy [cf. Acts 16:1-3], To the church [Gr. ekklesia: an assembly] of the Thessalonians [capital and largest city of Roman province of Macedonia] in God our Father and the Lord Jesus Christ:

1:2 Grace [God’s unmerited favor bestowed upon sinful people] and peace [made possible by Christ who is our peace (Eph. 2:14)] to you from [introduces source of “grace and peace”] God the Father [reminds us that we are part of a larger family of faith] and the Lord [our Master; deserves our obedience] Jesus Christ [Gr. form of “Messiah”].

1:3 We ought [implies personal obligation] always to thank God for you, brothers, and rightly so [fitting or appropriate in the circumstances], because your faith is growing [Gr. hyperauxenei: flourishing (like a healthy plant); our faith should grow as we mature in Christ; Thessalonians’ faith grew as a result of facing persecution and trials] more and more [growth beyond what is expected], and the love [Gr. agape] every one of you has for each other is increasing [Gr. pleonazei: spreading out or dispersing quickly (like floodwaters); cf. 1 Thess. 3:12].

Note: “…faith is a relationship of trust in God, and like all relationships is a living, dynamic, growing thing.” (John Stott)

1:4 Therefore, among God’s churches we boast [for the purpose of providing an example to other churches and challenging other churches to raise their level of commitment] about your perseverance [bearing up under difficult circumstances] and faith in all the persecutions [pressure, tribulation inflicted by the enemies of the gospel; suffering for religious convictions; cf. 1 Thess. 2:14] and trials [general word for difficulties, burdens, pressures in life] you are [indicates their sufferings were present realities] enduring.

Note: Do you think people tend to grow more in times of testing or in times of calm?

1:5 All this [growing faith, increasing love, perseverance in persecution (cf. 1:3-4)] is evidence [proof; plain indication] that God’s judgment [God’s decision to allow His people to suffer (in order to sanctify them)] is right, and as a result you will be counted worthy [their endurance indicated their faith was genuine] of the kingdom of God, for which [for the sake of which] you are [at the present time] suffering.

Note: Persecution and suffering are unavoidable for Christ’s followers. Read John 15:20-21; Acts 14:22; Romans 8:17.

1:6 God is just [His very nature is justice (cf. Deut. 32:4; 2 Chron. 19:7)]: He will [certainty; in His own time] pay back [to recompense; to give what is rightly deserved] trouble [pay back in kind] to those who trouble [to put someone under pressure; to persecute] you

Note: How can dwelling on our troubles cripple our faith?

1:7 and give relief [rest; release tension (as a bow string); perhaps relief that sufferings resulted in growth or that one day God will deal with those who persecuted them] to you who are troubled, and to us as well. This [relief] will happen when the Lord Jesus is revealed [Gr. apokalypsis: unveiling] from heaven in blazing fire [fire may refer to presence of the Lord or to judgment] with his powerful angels.

1:8 He will punish [cf. Deut. 32:35] those who do not [because of willful rejection, not innocent ignorance] know God and do not obey the gospel of our Lord Jesus.

1:9 They [such people] will be punished with everlasting destruction [refers to eternity in hell; destruction without end; does not mean annihilation; conscious and everlasting life of punishment] and shut out from the presence of the Lord [the worst aspect of hell is separation from presence of God, who is the Source of life] and from the majesty of his power

1:10 on the day he comes to be glorified in his holy people [designates “all those who have believed”] and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.

1:11 With this in mind [to this end], we constantly pray for you [we should pray for fellow believers], [1] that our God may count you worthy [prayer for the sanctification of believers] of his calling [that we become like Christ (cf. Rom. 8:29; 1 Jn. 3:2)], and [2] that by his power he may fulfill every good purpose of yours and every act prompted by your faith.

1:12 We pray this so that the name of our Lord Jesus may be glorified [to say things to enhance the reputation of Jesus; our goal ought to be to glorify Christ through every aspect of our lives] in you [we are to be instruments for His glory], and you in him, according to the grace of our God and the Lord Jesus Christ.

2:1 Concerning [introduces main topic of this letter; marks transition to topic covered in first letter)] [1] the coming of our Lord Jesus Christ and [2] our being gathered [Gr. episynagoge: cf. usage in Matt. 23:37; 24:31] to him [our reunion is with Him (as well as with fellow believers)], we ask you, brothers,

2:2 [note the object of what Paul asked] not to become easily [or readily; could imply church was not as doctrinally stable as Paul desired; cf. Gal. 1:6] unsettled [shaken] or alarmed [frightened; disturbed; anxious] by [note three sources of the false report; winds of false teaching were blowing across the Thessalonian landscape; cf. Eph. 4:14] some prophecy, report [a teaching circulated in oral form; perhaps a sermon] or letter [perhaps a document falsely attributed to Paul and companions] supposed [perhaps suggests letter forged Paul’s signature] to have come from us, saying that the day of the Lord [cf. 2 Thess. 1:5-10] has already come.

Note: What rumor caused confusion among the Thessalonian believers? Is it easy or difficult to maintain confidence in the truth when confronted with rumors? What rumors have you heard in recent years pertaining to Christ’s return? How could you use this lesson passage to help people who hear or spread rumors about Christ’s return?

2:3 Don’t let anyone deceive you in any [deception can come in many forms and through many avenues] way, for that day will not come until [1] the rebellion [Gr. apostasia: can mean “departure;” abandoning God; revolt against God; deserting one’s faith in God (suggests that professed (as opposed to true) Christians will abandon their profession of faith in Christ] occurs and [2] the man of lawlessness [Satan’s supreme representative and tool; cf. 2:9; the Antichrist (cf. Rev. 8); the leader of the great eschatological rebellion against God] is revealed, the man doomed to destruction.

Note: An end-time rebellion or “falling away” is mentioned in the following verses:
• 1 Timothy 4:1-2
• 2 Timothy 4:3-1
• 2 Peter 2:1-3; 3:3-4
• Jude 17-18

2:4 He will oppose [literally, “he who opposes” or “the adversary”] and will exalt himself over [cf. use of “above” in Isa. 14:12-14] everything that is called God or is worshiped, so that he sets himself up in God’s temple [­not necessarily temple in Jerusalem; in the sense that he takes and claims God’s place of residence and rule to be his own], proclaiming himself to be God.

2:5 Don’t you remember [indicates they had forgotten Paul’s teaching or that they were confused by what the false teachers were saying (cf. 2:2-3)] that when I was with you I used to tell you [denotes repeated times of instruction] these things [Paul had taught the Thessalonians about the second coming of Christ and the end times]?

2:6 And now you know what [possible “restrainers” include the government (laws that help curb evil); the ministry of the church; the Holy Spirit] is holding [restraining] him back, so that he may be revealed at the proper time [in God’s time].

2:7 For the secret [mystery; something hidden, but something God will reveal] power of lawlessness [the force from which all sin springs] is already at work [cf. 1 Jn. 2:18]; but the one [restrainer] who now holds it [lawlessness] back [restrains] will continue to do so till he is taken out of the way [at which time the man of lawlessness will act as indicated in 2:2-4; at that time lawlessness will operate unchecked].

2:8 And then [after the restrainer has been removed] the lawless one will be revealed, whom the Lord Jesus will overthrow [“consume” (KJV)] with the breath [indicates the awesome power of God who will blow out the flame of the man of lawlessness with a single breath] of his mouth [that is, by His word (cf. Isa. 11:4)] and destroy [“nullify” or “render ineffective or powerless;” there will be an end to the evil done by the man of lawlessness] by the splendor of his coming.

2:9 The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit [“of falsehood;” indicates that not all miracles are from God] miracles [displays of power], signs [significance of displays of power] and wonders [impact of displays of power on those who witness but cannot explain them; cf. Matt. 24:24],

2:10 and in every sort of evil that deceives [the goal of “every sort of evil;” cf. Rev. 13:13-14; 16:14;19:20] those who are perishing. They perish because [for this reason] they refused [indicates they still had opportunity to respond to God’s offer of salvation; to reject] to love the truth [in particular, the gospel message] and so be saved [outcome of wholeheartedly embracing the truth].

Note: How can you recognize false prophets?

2:11 For this reason God sends [indicates sovereignty of God; God is always in control, even when it appears that evil is gaining the day] them a powerful delusion [literally, “a working (or, energizing) of error”] so that they will believe the lie [the claim of the man of lawlessness to be God (2:4)]

2:12 and so that [result of choosing to “believe the lie”] all will be condemned [result of choosing to “believe the lie” (2:11)] who have not believed the truth but have delighted [welcomed and embraced wickedness (cf. Jn. 3:19)] in wickedness.

2:13 [Paul followed up his words about the fate of unbelievers with encouragement to the Thessalonian believers to stand firm] But we ought [Paul felt an obligation to thank God for the Thessalonians] always to thank God for you, brothers loved [a continuing and undiminished love] by the Lord [we must never forget (especially in times of persecution and difficulties) that the Lord loves us], because from the beginning [refers to eternity past; cf. Eph. 1:4] God chose [salvation begins and ends with God; cf. 1 Thess. 1:4-5] you to be saved through the sanctifying [sanctification is the gradual, lifelong process of being conformed into the image of Christ that will be completed when believers see Christ face-to-face (cf. 1 Jn. 3:2)] work of the Spirit and through belief [acceptance] in the truth [the gospel message of salvation through Christ].

2:14 He called you to this [refers to salvation through the Spirit’s work and to Christians believing the gospel] through our [God worked through Paul and his companions who carried the gospel to Thessalonica] gospel [the means God used to make known His call to sinners for their salvation], that you might share in the glory of our Lord Jesus Christ.

2:15 So then, brothers [the whole Christian community], stand firm and hold [keep a firm grip, especially when persecution intensifies] to the teachings [sound doctrine is the best antidote to false doctrine] we [as opposed to the false teachers mentioned in 2:2] passed on to you, whether by word of mouth [Paul’s oral instruction when present] or by letter [Paul’s written instruction when absent].

Note: What hinders Christians from standing firm?

2:16 May our Lord Jesus Christ himself and God our Father, who [Father and Son] loved [demonstrated on the cross] us [Paul included himself] and by his grace gave us [Paul included himself] eternal [reached into eternity] encouragement and good [in content and duration] hope,

2:17 encourage [comfort] your hearts [entire inner life] and strengthen [undergird and support] you in every good deed [actions] and word [speech].

3:1 Finally [this does not mark the end of the letter but rather is a transition to Paul’s ethical exhortations], brothers, pray [keep on praying; repeatedly] for us that [1] the message [the word; the gospel; as opposed to the word of the false teachers in 2:2] of the Lord may spread rapidly [run from city to city and person to person] and be honored [this happens when people receive the message by faith and practice what it teaches], just as it was with you.

Note: Who do you trust to pray for you as you perform the ministries to which God has called you?

3:2 And [2] pray that we [the Lord’s messengers] may be delivered from wicked [out of place; improper] and evil men [those who actively oppose the spread of the gospel; this phrase has a definite article in Greek thus indicating Paul was referring to a particular group], for not everyone has faith [or “the (Christian) faith;” an indictment of those who willfully rejected the gospel and opposed those who preached it].

3:3 But the Lord is faithful [He can be fully trusted to help us in the battle against the devil and wicked people; God’s help is indispensable], and he will strengthen [to support; to establish] and protect you [believers] from [does not mean that believers will never face difficulties] the evil one [Satan himself; the enemy of all believers].

3:4 We have confidence in the Lord that you are doing [indicates Paul’s immediate confidence in them] and will continue to do [indicates Paul’s future confidence in them] the things [what Paul had passed on to them by word of mouth and by letter (cf. 2:15)] we command.

3:5 May the Lord [the Lord Jesus] direct [clear the way by removing all barriers or obstacles] your hearts [refers to the whole inner person] into God’s love [God love for them and their love for God] and Christ’s perseverance [His endurance of suffering].

Note: Paul concluded his letter by addressing the topic of laziness among believers. Besides the Second Coming, this topic takes up the most space in this letter.

3:6 In the name of the Lord Jesus Christ, we command you, brothers, to keep away [in his first letter Paul said to “warn those who are lazy;” Paul now moved a step further in his command and said to “keep away” from them; not excommunication but withdrawing fellowship] from every brother [Paul used this term (includes both men and women) to refer even to those who were not being responsible in their daily work and conduct] who is idle [apparently some church members had stopped working, probably because they were expecting Christ to return at any moment; these individuals seemed to have been getting their support from other church members] and does not live according to the teaching [cf. 1 Thess. 4:11-12; 5:14] you received from us.

3:7 For you yourselves know [Thessalonians had seen for themselves] how you ought to follow [imitate; mimic] our example [of hard work]. We [Paul and his companions] were not idle [to be out of step or out of rank] when we were with you,

Note: Would you be willing to encourage others to follow your example in both the secular and the spiritual realm? Why or why not?

3:8 nor did we eat anyone’s food [apparently they paid for their own food when they stayed in Jason’s home (Acts 17:7)] without paying for it. On the contrary, we worked [Paul was a tentmaker (Acts 18:3)] night and day, laboring and toiling so that we would not be a burden to any of you.

3:9 We did this, not because we do not have the right [a preacher of the gospel has a right to support from a congregation (cf. Lk. 10:7; 1 Cor. 9:7-14; Gal. 6:6)] to such help, but in order to make ourselves a model [example] for you to follow.

3:10 For even when we were with you, we gave you this rule [a form of early church discipline]: “If a man will [not “can” – thus, Paul’s command did not include denying food to the destitute, the poor, and those unable to provide for themselves] not work, he shall not eat.”

3:11 We hear [apparently Paul was notified about the continuing idleness of some] that some among you are idle [those who refuse to work when they are able and when there is work to be done; those with too much time on their hands caused problems in the church]. They are not busy; they are busybodies [actively involved in meddling in the lives of others; these may well have been the ones who were confused and upset about the return of Christ (cf. 2 Thess. 2:2)].

Note: How do busybodies hinder the work of the church?

3:12 Such people [Paul was being nice (he could have called them “lazy bums”); busybodies] we command and urge in the Lord Jesus Christ to settle down [indicates they were being disruptive to the Christian community] and earn the bread they eat.

3:13 And as for you [those who were not idle or lazy], brothers, never tire of doing what is right [cf. Gal. 6:9].

3:14 If anyone does not obey our instruction in this letter, take special note [to mark; to signify] of him. Do not associate with him, in order that he may feel ashamed [and thus lead him (or her) to mend his ways].

3:15 Yet do not regard him as an enemy, but warn [caution or reprove gently] him as a brother.

3:16 Now may the Lord of peace [cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9] himself give you peace at all times and in every way. The Lord be with all of you.

3:17 I, Paul, write this greeting in my own hand, which is the distinguishing mark [and assurance that the letter was not a bogus document from false teachers] in all my letters [cf. 1 Cor. 16:21; Gal. 6:11; Col. 4:18; Philem. 1:19]. This is how I write.

3:18 The grace [undeserved favor from God to His people] of our Lord Jesus Christ be with you all [cf. 1 Thess. 5:28].

5:1 Now, brothers, about times [Gr. chronos] and dates [Gr. kairos: an epoch of time; an event that occupies a span of time] we do not need to write [but he did anyway; repeating foundational truths and doctrines is important] to you,

Note: What do these verses suggest about how we should respond to predictions about Christ’s return at a certain date or time?

5:2 for you know very well [cf. “we do not need to write to you” in 5:1] that the day of the Lord [the day associated with the ultimate overthrow of God’s enemies; cf. Isa. 13:6; Joel 1:15; Amos 5:18; Zeph. 1:15; Mal. 4:5; Rom. 2:5; 2 Pet. 2:9] will come like [comparison] a thief in the night [at an unknown time; unexpectedly; a threat to the unprepared; cf. Matt. 24:42-44; Mk. 13:32; Lk. 12:39].

Note: Are you prepared for His return? Remember, there will be no opportunity for last-minute repentance. What impact does knowing that Christ will return suddenly and unexpectedly have on how you use your time?

5:3 While people [unbelievers] are saying, “Peace [inward well-being] and safety [basic meaning: cannot be shaken], [a false cry that all is well; indicates they neither believe in nor expect a time of judgment]” destruction [Gr. olethpos: refers to separation from God; utter and hopeless ruin] will come on them suddenly [no forewarning at all], as labor pains [inevitable/unavoidable for a pregnant woman; cf. Mk. 13:8] on a pregnant woman, and they will not escape [no second chances].

5:4 But [contrast] you [as opposed to unbelievers], brothers [members of God’s family], are not in [preposition points to sphere in which unbelievers live out their lives] darkness [realm of existence for non-Christians; cf. Col. 1:13] so that this day should surprise you like a thief.

Note: What do you think would happen if we knew the exact day and hour of His return?

5:5 You are all [none are excluded] sons of [characterized by] the light [the sphere in which believers live out their lives] and sons of the day [used metaphorically in association with spiritual light (Lightfoot)]. We do not belong to the night or to the darkness [includes aspects such as ignorance, unbelief, evil].

5:6 So then [introduces consequence of being “sons of the light”], let us not be like others [those who “belong to the night” (5:5)], who are asleep [non-Christians who are not expecting the day of the Lord; not alert to what is going on], but let us be alert [contrast to being asleep; awake, like a watchman; spiritually and morally awake and alert] and self-controlled [a disciplined life].

5:7 For those who sleep [a nighttime behavior; Gr. katheudo: term refers to moral indifference], sleep at night, and those who get drunk [a nighttime behavior; opposite of “self-controlled” (5:8)], get drunk at night.

5:8 But [introduces a contrast] since we belong to the day, let us be self-controlled [an antidote to many sins, especially those described in 4:3-8], putting on [having already put on] faith and love as a breastplate [protects the heart, a vital area of the body], and the hope of salvation as a helmet [protects the head, a vital area of the body].

5:9 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.

5:10 He died [the means by which He procured our salvation] for [“on behalf of” or “in place of”] us so that [points to the purpose of Christ’s death], whether [does not really matter whether…] we are awake [remain alive until Christ comes] or asleep [die in the Lord prior to His coming], we may live together with him.

5:11 Therefore [introduces logical/ practical outcome of his teaching about future events] encourage one another [cf. 4:18] and build each other up, just as in fact [Paul acknowledged their progress in doing so] you are doing.

5:12 Now we ask you [a mild appeal], brothers [an affectionate term], to respect [honor; cf. 1 Tim. 5:17; Heb. 13:17] those [leaders/ those in positions of responsibility] who work hard among you, who are over you [responsibility for others] in the Lord and who admonish you.

Note: What are possible results if Christians fail to honor church leaders? How does showing regard and appreciation for leaders benefit the church?

5:13 Hold them in the highest [beyond measure] regard in love because of [on the basis of] their work [the tasks of ministry]. Live in peace [without contention or destructive conflict] with each other [mutual responsibility of leaders and members].

5:14 And we urge you, brothers [term refers to church membership as a whole], [1] warn [firmly admonish] those who are idle [lazy; loafers; those who had stopped working and had become dependent on the generosity of others (cf. 2 Thess. 3:6-13)], [2] encourage [Gr. paraklesis: to come alongside with helpful instruction and insight] the timid [fearful people who lack confidence; those intimidated by life’s stresses and burdens], [3] help [take tender care; embrace; extend a helping hand] the weak [struggling, needy, or immature believers], [4] be patient [Gr. makrothymia: long-suffering] with everyone.

Note: What spiritual needs do you have? What areas of your life are crying out for others to treat you with patience?

5:15 Make sure that nobody pays back [retaliation] wrong for wrong, but always try [eagerly pursue] to be kind [cf. Prov. 3:3-4 (NAS)] to each other [fellow church members] and to everyone else [included those outside the church and even enemies].

5:16 Be joyful [joy comes from relationship with Jesus; joy is a fruit of the Spirit (Gal. 5:22); joy is divinely sustained and independent of external influences; result of knowing that God is in control] always [continual attitude];

Note: What is the difference between joy and happiness?

5:17 pray [we never outgrow the need to pray; prayer helps cultivate a joyful attitude in times of trial] continually [have a prayerful attitude at all times; never quit praying; cf. Lk. 18:1; without interruption; constantly; be constantly aware of God’s presence and the need to depend on Him];

5:18 give thanks [antidote to complaining] in [not “for”] all [even painful or perplexing situations; even in persecutions and trials; God can use all things as instruments for making us more Christlike (cf. Ps. 119:91b)] circumstances [cf. Rom. 8:28], for this [grammatically it could refer to “give thanks” but it is more likely that Paul means all three commands (5:16-18) to be regarded as a unity] is God’s will for you in Christ Jesus.

Note: “No combination of happenings can be termed ‘bad’ for a Christian because of God’s constant superintendence (Rom. 8:29).” (Expositor’s, Vol. 11, p. 291)

5:19 Do not [stop: a command to cease what they were already doing] put out [quench or stifle thus forbidding or restraining His work] the Spirit’s fire [cf. Acts 2:3; 2 Tim. 1:6];

5:20 do not [stop: a command to cease what they were already doing] treat prophecies [messages from God delivered under the direction of the Holy Spirit to the body of believers by those with the gift (cf. 1 Cor. 12:10) of prophecy; the gift of speaking for God; forthtelling, not foretelling] with contempt [to consider as nothing, to downgrade, to despise; underrate; the Thessalonians were treating prophecies with contempt because some among them had misused this gift; perhaps Thessalonians guilty of doing this in regard to warning or corrections with which they disagreed].

5:21 Test [Scripture is standard of measure; check people’s words against the Bible (cf. Acts 17:11); cf. 1 Jn. 4:1-3; be receptive without being gullible] everything [not just prophecies (5:20); the exercise of spiritual gifts (5:19-20); perhaps the test was theological in nature (cf. 1 Cor. 12:3; 1 Jn. 4:1-3)]. Hold [retain] on [after testing, hold fast to or take possession of] to the good [beneficial; implication: dismiss whatever does not pass the test].

Note: Test Questions
1. Does it violate Scripture?
2. Is it compatible with God’s revealed character?
3. Will it advance God’s revealed will and purpose?

5:22 Avoid [keep away from; abstain, hold one’s self from] every kind [species, class ; form or appearance; that which is essentially evil] of evil [that tries to parade as a genuine representation of the Spirit].

5:23 May God himself, the God of peace [cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; 2 Thess. 3:16], sanctify [separate to Himself ; sanctification is the process of moving toward Christlikeness] you through [with spiritual maturity as the goal] and through [in every area of life]. May your whole [no part of our lives should be kept from God] spirit, soul and body be kept [protecting, watching over, guarding] blameless at the coming of our Lord Jesus Christ [the end of the sanctification process will occur when we “see Him as He is” (1 Jn. 3:2); cf. Phil. 1:6; 3:20-21].

5:24 The one who calls you is faithful [can be relied on] and he will do it [cf. Phil. 1:6].

5:25 Brothers, pray for us [cf. Eph. 6:19; Col. 4:3; 2 Thess. 3:1].

5:26 Greet all the brothers with a holy kiss [normal way of greeting in Paul’s day; cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14].

5:27 I charge you before the Lord to have this letter read [in a public meeting] to all the brothers.

5:28 The grace [cf. 1 Thess. 1:1] of our Lord Jesus Christ be with you.

4:1 Finally [word signals a change in subject (first three chapters look back at Paul’s visit with Thessalonians and final two chapters look ahead to future of church)], brothers [affectionate term], we instructed [through word and example] you how to live [walk] in order to please God [ought to be every Christian’s priority; cf. 1 Cor. 10:31], as in fact [affirmation for doing as he had instructed them] you are living. Now we ask [a gentle, friendly request] you and urge [an authoritative apostolic plea] you in the Lord Jesus [context of Paul’s appeal for ethical living] to do this more and more.

4:2 For you know what instructions we gave you by the authority of the Lord Jesus [makes commandments binding].

4:3 It is God’s will [as it relates to sexual purity] that you should be sanctified [Gr. hagiasmos; the ongoing process of becoming more Christlike; living like one who is separated to God; cf. 2 Cor. 3:18]: that you should avoid [to keep clear of (cf. 1 Cor. 6:13-20; 2 Cor. 12:21)] sexual immorality [Gr. porneia; used broadly to refer to all types of sexual sins; many of Paul’s readers had come out of such a background and lived in an environment where they would be tempted to fall into this kind of sin];

4:4 that each [without exception] of you [individuals who made up the local body of believers] should learn [calls attention to the importance of instruction] to control [possible with the help of the Holy Spirit (cf. Gal. 5:23)] his own body [or “his own wife” thus signifying that a husband should relate sexually to his wife in the way God intended] in a way that is holy [toward God] and honorable [toward others],

4:5 not in passionate lust [guiding principle of pagan sexual behavior; lust is destructive and based on the evil idea that persons can be treated as objects] like the heathen, who do not know God [which is why they behave as they do];

4:6 and that in this matter [refers to what Paul had just written about sexual sin (4:3)] no one should wrong [by having relations outside of marriage] his brother [spiritual relationship] or take advantage of him. The Lord will punish [avenge; consequences of sexual immorality; cf. Col. 3:25] men for all such sins [sexual immorality], as we have already told you and warned you.

4:7 For God did not call [to call forth or to summon] us to be impure, but [life of believer must be distinctive] to live a holy life.

4:8 Therefore, he who rejects [refuses to live by] this instruction [re: sexual immorality] does not reject man [human rules constantly change] but God , who gives you his Holy Spirit.

4:9 Now about [these words introduce a new subject] brotherly love [Gr. philadelphia] we do not need to write to you, for you yourselves have been taught by God [Gr. theodidaktos (God-taught) occurs only here in the NT] to love [Gr. agape] each other.

4:10 And in fact, you do love all the brothers throughout Macedonia [indicates wide scope of their love]. Yet we urge you, brothers, to do so more and more [further progress remained a goal for them; always room for improvement in this area].

4:11 Make it your ambition to lead a quiet life, to mind your own business [rather than meddling in other people’s business (cf. 2 Thess. 3:11)] and to work with your hands [some had stopped working because they expected Christ to return at any moment (and thus were a burden to others); cf. 5:14; 2 Thess. 3:6-15; Eph. 4:28], just as we told you,

4:12 so [purpose of Paul’s exhortation] [1] that your daily life [void of the restlessness, meddlesomeness, and idleness of 4:11] may win the respect of outsiders [those who have no connection with Christ; Christians are under scrutiny by the outside world; cf. 1 Pet. 2:12] and [2] so that you will not be dependent on anybody.

4:13 Brothers, we do not want you to be ignorant [not to know] about those who fall asleep [metaphor for death], or to grieve [to be distressed or sorrowful; tense signifies a continuing sorrow] like the rest of men [non-Christians], who have no hope [cf. Eph. 2:12].

Note: “Paul viewed ‘those who sleep’ as continuing their relationship with Christ in heaven while their bodies were in the grave.” (Expositor’s • Vol. 11 • p. 276)

Note: How is the grief of believers and unbelievers different? (Grieving comes from pain of separation, not from weak faith.)

4:14 We believe [introduces three-part confession] that [1] Jesus died [to pay the penalty for our sins] and [2] rose again [cf. 1 Cor. 15:12-20] and [3] so we believe that God will bring with [through] Jesus those who have fallen asleep [cf. John 11:4, 11] in him [those who have died as believers; cf. 2 Cor. 5:6-8; Phil. 1:21-22].

4:15 According to the Lord’s own word [this is what validates Paul’s affirmation], we tell you that we who are still alive, who are left [to leave behind] till the coming [Gr. parousia: a coming; word used to speak of an official visit by people of high rank] of the Lord, will certainly not precede [to go before] those who have fallen asleep.

4:16 For the Lord [Christ] himself will come down [in an unmistakable way as per what follows; cf. Acts 1:9-11] from heaven [where He has been since His resurrection and ascension], with [notice the sounds that will herald His return] a loud command [a loud authoritative cry (like that of a commander to soldiers)], with the voice of the archangel [uppermost rank; probably Michael (Jude 9)] and with the trumpet [blown to signal start of great festivals/events (cf. Num. 10:10); used to warn; used to give military signal] call [cf. Rev. 11:15] of God, and the dead [bodies of those who have died in Christ; cf. Jn. 5:28] in Christ will rise [cf. 1 Cor. 15:51-52] first.

4:17 After that [then], we who are still alive and are left will be caught up [to snatch up, to seize, to rapture (from Latin raptus); this will happen in the twinkling of an eye (cf. 1 Cor. 15:52); emphasizes suddenness of the event] together with them [the dead in Christ] in the clouds to meet [a reunion of the subjects with their King] the Lord in the air. And [regardless of when this event occurs (pretribulaion; midtribulation; posttribulation); being dead or alive at the time of Christ’s return makes no difference] so we will be with [a joyous reunion] the Lord forever.

Note: General facts regarding the return of Christ:
1. Jesus’ return will be a worldwide event (4:16a). See also Matthew 24:27-31.
2. The dead in Christ will rise first (4:16b). Suggests there is an order to the resurrection.
3. Those alive will join them in the air (4:17a).
4. The rest of eternal life will begin (4:17b).

4:18 Therefore encourage [Paul’s purpose in writing these words] each other with these words [use this understanding to dispel ignorance (cf. 4:13)].

3:1 So [Therefore] when we could stand it [to bear up under the strain of separation] no longer [communication was slow; Paul anxious to hear about the welfare of the Thessalonian believers], we thought it best [to determine] to be left by ourselves [alone; “He shows that he had a greater consideration for them than for himself by choosing to be left alone rather than that they should be deserted.” (Calvin)] in Athens [cf. Acts 17:16-34].

3:2 We [refers either to Paul or to Paul and Silas] sent [a tangible expression of Paul’s concern for the Thessalonian believers] Timothy [Paul’s “true son in the faith” (1 Tim. 1:2)], who is our brother [points to the spiritual companionship that existed between Paul and Timothy] and God’s fellow worker [co-worker for God; Gr. word “deacon” (used in broad sense of one who ministers in God’s service)] in spreading the gospel of Christ [Christ is author and content of the gospel], [threefold reason for sending Timothy] [1] to strengthen [support; establish (because their faith under attack)] and [2] encourage [Gr. parakaleo : to exhort, to comfort, to inspire] you in [for the furtherance of; on behalf of] your faith,

3:3 [3] so [the result of Timothy’s ministry] that no one would be unsettled [to shake or wag (like a dog’s tail)] by these trials [pressure; tribulations]. You know quite well that we [Paul, who had suffered numerous trials (cf. 2 Cor. 11:24-28), included himself with the Thessalonians] were destined [Jesus had predicted the suffering of His followers (Matt. 10:17-42; 24:9; Jn. 15:20)] for them [trials].

3:4 In fact, when we were with you, we kept telling [told on several occasions; Paul did not hide the cost of following Christ (cf. Acts 14:22)] you [therefore persecution should not have surprised the Thessalonians (cf. 1 Pet. 4:12)] that we would be persecuted [to put under pressure; cf. Jn. 15:20]. And it turned out [to happen] that way, as you well know.

3:5 For this reason, when I could stand it no longer [the suspense concerning the spiritual welfare of the Thessalonian believers], I sent [another purpose of Timothy’s visit] to find out about your faith [to discover if their faith was holding up to persecution]. I was afraid that in some way the tempter [Satan determined to spiritually defeat believers] might have tempted [to test, to try, to tempt; indicates Satan already at work] you and our efforts [toil; Paul labored to point of weariness] might have been useless [cf. Phil. 2:16].

3:6 But Timothy has just now [indicates that Paul wasted no time in writing to the Thessalonians after Timothy’s arrival in Corinth] come [after completing his assigned mission (3:2); cf. Acts 18:1-5] to us from you and has brought good news [Timothy’s report was a “gospel” to Paul’s anxious heart; the only time Paul used the term translated “good news” (Gr. euangelizomai) for anything other than preaching the gospel; Timothy’s report confirmed that Paul’s work in Thessalonica was not wasted (cf. 3:5)] about your faith [Paul’s principal concern (cf. 1 Thess. 3:5,7); their faith remained strong in the midst of persecution] and love [demonstrated toward one another]. He has told us that you always have pleasant memories [indicates that the Thessalonians did not view Paul as a troublemaker or charlatan preacher] of us [the founder of their church] and that you long to see us, just as we also long to see you.

3:7 Therefore, brothers, in all our distress [choking pressures] and [cf. Acts 18:5-6,12-13 re: what Paul was experiencing from Jewish community and local government in Corinth] persecution [overbearing tribulation] we were encouraged [had new energy to go on; cf. Rom. 1:12] about you because of your faith.

3:8 For now we really live [Paul’s life had “been on hold” until he received Timothy’s report], since [the basis for Paul’s encouragement] you are standing firm [faithfulness despite difficult circumstances] in the Lord [supplies the power to stand firm].

3:9 [a rhetorical question] How can we thank God enough for you in return for all the joy we have in the presence of our God because of you?

3:10 Night and day [constantly (as in 2:9)] we pray most earnestly [cf. 2 Cor. 11:28 re: Paul’s “concern for all the churches”] that we may see you again [a return visit] and supply [“to put into the proper condition, to make complete;” reinforce, improve the quality of a person’s relationship with God] what is lacking [Paul had only been with them a short time, thus they needed further teaching that would lead them to maturity in Christ; cf. Eph. 4:12-13] in your faith [refers to Christian maturity not salvation experience].

3:11 Now may our God and Father himself [our lives are in His hands] and our Lord Jesus clear the way [to make a straight path (from Paul to the Thessalonians); to remove the obstacles which Satan had used to obstruct the path (cf. 2:18)] for us to come to you [no indication that Paul was able to return to Thessalonica; note that Aristarchus and Secundus (from Thessalonica) joined Paul on his third missionary journey (Acts 20:4-5)].

3:12 May the Lord make your love [agape kind of love: selfless desire for the welfare of others; essential for the survival and growth of a church] increase and overflow [love should be growing continually; cf. Rom. 13:8] for each other [cf. Jn. 13:34] and [additionally] for everyone else [those outside the church], just as ours does for you.

3:13 May he strengthen your hearts [inward purposes and desires] so that you will be blameless [spotless; without fault] and holy in the presence of our God and Father when [refers to second coming of Christ] our Lord Jesus comes with all [includes angels as per Matt. 13:41; 25:31; Mk. 8:38; 13:27; Lk. 9:26; 2 Thess. 1:7] his holy ones [believers as per 4:13-18; coming with departed saints for the living saints].

2:1 You know [by personal experience], brothers [those converted under Paul’s ministry in Thessalonica], that our visit [brief in duration but effective in its impact (Acts 17:1-10)] to you was not a failure [hollow, empty, vain, ineffective, worthless; refers to Paul’s preaching; visit might have appeared to be a failure because they had to secretly leave town at night (Acts 17:10); on the contrary Paul’s preaching was full of power; the Thessalonians’ response to the gospel was proof that Paul’s ministry in Thessalonica was not a failure].

2:2 We had previously suffered [cf. Acts 16:22-23] and been insulted [to abuse or to treat shamefully] in Philippi [cf. Acts 16:11-40], as you know, but with the help [“Divine work can only be accomplished in dependence upon Divine strength.” (Watchman Nee)] of our God [Paul relied on God’s help and strength] we dared to tell you [to speak freely with boldness and courage] his gospel [the same message that had triggered opposition in Philippi; see also 2:8,9] in spite of strong opposition [conflict; Paul willing to suffer for what he believed (evidence of his sincerity and genuine motives)].

2:3 [note three ways in which Paul and his companions were not preaching; these reflect the charges that had been made against Paul and his team by their enemies] For the appeal [exhortation, encouragement] we make [1] does not spring from error or [2] impure motives [such as ambition, greed, or pride], [3] nor are we trying to trick you.

2:4 On the contrary [Paul refuted the accusations of his enemies], we speak [and will continue to speak] as men approved [to approve after examination or testing; deemed fit; endorsed by God] by God to be [purpose or goal of the approval] entrusted with the gospel. We are not trying to please men [characteristic of false teachers; cf. Gal. 1:10] but God, who tests our hearts [cf. Jer. 17:10].

2:5 You know we never used flattery [flattery for the sake of self-interest; flattery is the indispensable resource of those who try to please men; “It is deception by slick eloquence, the idea being to win over the hearts in order to exploit them.” (Lightfoot)], nor did we put on a mask [did not play a theatrical role before the Thessalonians] to cover up [cloak, pretense] greed [selfishness; desire to get more at the expense of others]—God is our witness.

2:6 We were not looking for praise [compliments about their preaching or their hard work] from men, not from you or anyone else [they sought approval from God alone]. As apostles [used in broader sense of “missionaries” or those commissioned and sent out by church (cf. Acts 13:4); Paul and Silas (and possibly Timothy)] of Christ we could have been a burden [Paul practiced his trade to not be a burden to the Thessalonians; see 2:9; (cf. 2 Thess. 3:7-10)] to you [by making demands and expecting monetary help],

2:7 but [note characteristic of Paul’s ministry] we were gentle among you, like a mother [willing to undertake any kind of duty and go to any trouble or effort] caring for [to nourish, to cherish] her little children.

2:8 We loved you [to long for someone] so much that we were delighted to share with you not only the gospel of God [see also 2:2,9] but our lives as well [Paul and his companions held back nothing in their ministry; this involved sacrifice and personal involvement], because you had become so dear to us.

2:9 Surely you remember, brothers, our toil [arduous work; same word used for “labor” in 1:3] and hardship [indicates that there were external factors that made the labor more exhausting]; we worked night and day [refers to long hours] in order not to be a burden [to place a weight on someone; to make demands; Paul was a tentmaker (Acts 18:3); no one could accuse Paul of preaching for monetary profit; Paul’s labor set him apart from false teachers who were a financial burden to their hearers] to anyone while we preached the gospel of God [see also 2:2,8] to you.

2:10 You are witnesses, and so is God, of how holy [describes our duty toward God; set apart for God’s service], righteous [uprightness in dealing with others] and blameless [without reproach] we were [Paul and Silas preached through their words and their lives; they set a consistent example] among you who believed.

2:11 For you know that we dealt with each [they had a personal relationship with each believer in Thessalonica] of you as a father [compare v. 7 where Paul and Silas were like a “mother”] deals with [in matters of teaching and raising children] his own children,

2:12 encouraging [Gr. paraklesis: to come alongside with helpful instruction and insight], comforting [Gr. paramytheomai: to come alongside with sympathy and concern] and urging [testifying; strong discipline] you to live lives worthy of God [to live consistently with God’s commands and character], who calls you into his kingdom [refers to the reign of God in the hearts of believers] and glory.

2:13 And we [Paul, Silas, and Timothy] also thank God continually [without ceasing; expressed ongoing nature of Paul’s gratitude] because [introduces reasons for Paul’s gratitude], when you received [Gr. (paralambano): “to receive alongside or to take to oneself;” denotes an act of objective, outward receiving] the word of God [the gospel message verbally proclaimed], which you heard from us [the messengers], [note how the Thessalonians received the message] you accepted [Gr. (dechomai): “to welcome with approval” (and to act on God’s word by receiving Christ by faith); denotes a subjective reception] it not as the word of men [the message was not merely human ideas; cf. Gal. 1:11-12], but as it actually [really] is, the word of God [divine origin of the gospel], which [the word of God] is at work [only God’s word has the power to transform, guide, and cleanse people’s lives; continues to work (an ongoing process); cf. 2 Tim. 3:15-17] in you who believe [emphasizes the continuing faith of the Thessalonians; cf. Lk. 8:11,15; Heb. 4:12].

2:14 For you, brothers, became [indicates what happened to them] imitators [in the way they faced persecution; Thessalonian believers did not abandon their faith when facing persecution] of God’s [gives theological identity to the word “churches”] churches [multiple congregations] in Judea [first churches to be founded outside Jerusalem; endured persecution faithfully; Thessalonians were not alone in enduring persecution], which are in Christ Jesus: You [Gentile believers at Thessalonica] suffered [cf. Jn. 15:18; 2 Tim. 3:12] from your own countrymen [unbelieving Jews and unconverted Gentiles in Thessalonica; cf. Acts 17:5; read Paul’s testimony in 2 Cor. 11:26] the same things [persecution] those [Jewish Christians of Judea] churches suffered from the Jews [Paul himself had once persecuted “those churches” (Acts 9:1)],

2:15 [note three charges against the (unbelieving) Jews] [1] who [specifically: unbelieving Jews, especially those engaged in the persecutions cited in 2:14; cf. Matt. 27:25] killed [even though Romans did the actual crucifying] the Lord [title denotes Jesus’ divine nature] Jesus [name denotes Jesus’ human nature] and [before killing Jesus] the prophets [cf. Acts 7:52; Matt. 23:29-37] and [2] also drove us [Paul, Silas, Timothy] out [cf. Acts 17:10,13; Paul often had to contend with Jewish opposition]. [3] They [those whom God intended to be a light to the nations (Isa. 49:6)] displease [continual or habitual attitude; they do not make it their aim to please God] God and are hostile to all men [all humanity]

2:16 in their effort to keep us from [to hinder, to prevent (continual action); indicates how “they displease God” (2:15)] speaking [the gospel] to the Gentiles so that [the goal of Paul’s preaching to the Gentiles] they may be saved [cf. Acts 22:21]. In this way they always [throughout their history the Jews had killed God’s prophets (cf. Matt. 23:29,31,34-35,37) and by so doing were filling up the cup of their sin; in killing Christ and driving out His apostles, they filled up the cup of their sin to the limit] heap up [to fill up] their sins [plural: indicated many separate acts of hostility to the gospel] to the limit [to the full]. The wrath [“As the cup of the sin had been gradually filling, so had the measures of the divine wrath.” (Ellicott)] of God has come upon them at last [fully or finally].

2:17 But, brothers [an affectionate expression of loving concern], when we were torn away [indicates situation (his departure) was forced (cf. Acts 17:4-9); to make an orphan by separation; “we are like children who lost their parents” (Lightfoot)] from you [the new believers] for a short time [not a permanent separation; indicates Paul and Thessalonians expected to reunite] (in person [face; separation was physical only], not in thought [heart: place of affections; out of sight but not out of mind]), out of our intense [strong, blazing] longing [desire; positive zeal] we made every effort [to make haste; eager] to see you.

2:18 For [because] we wanted [to desire] to come to you—certainly I, Paul [indicates personal concern], did, again and again [repeatedly; several times]—but Satan stopped [to cut in, to hinder, to block, to cut a trench; word originally used of breaking up a road to make it impassable; Paul did not indicate methods (perhaps opposition, illness, travel complications, direct attack by Satan) Satan used to prevent his return to Thessalonica; perhaps Paul did not give details perhaps because the Thessalonian believers knew what he was talking about or Timothy explained to the Thessalonian believers what Paul meant] us.

2:19 For what is our hope [points to Paul’s confidence in the Thessalonian believers], our joy [indicates what Paul would feel at seeing them presented to the Lord], or the crown [alludes to wreath of victory awarded to winners in the games (cf. 1 Cor. 9:25)] in which we will glory in the presence of our Lord Jesus when he comes [refers to Christ’s second coming]? Is it not you [rhetorical question; “It is certainly you, isn’t it?”]?

2:20 Indeed [yes], you [emphatic: you alone] are our glory and joy.

1:1 Paul, Silas [replaced Barnabas on the second missionary journey (Acts 15:40)] and Timothy, To the church [Gr. (ekklesia): assembly] of the Thessalonians [Paul, Silas, and Timothy first visited Thessalonica (capital and largest city of Roman province of Macedonia) on second missionary journey; they planted a church there but had to leave in a hurry because their lives were threatened; cf. Acts 17:1-10] in [points to true nature of a Christian church and identified what distinguished the Thessalonian church from other assemblies] God the Father and the Lord Jesus Christ: Grace [receiving from God what we cannot earn and do not deserve] and peace [peace between believers and God made possible by Christ through His death on the cross; the result of grace] to you.

Paul and Silas spent enough time in Thessalonica to start a church there. As a result of their teaching, Jews and God-fearing Greeks and many of the leading women in the community came to faith in Christ. However, envious and angry Jewish leaders recruited some wicked men from the marketplace and incited a riot to protest the presence of Paul and Silas and their controversial message. As a result, Paul and Silas had to leave Thessalonica under cover of darkness. They traveled to Berea where they continued preaching the gospel of Christ.

Paul later wrote to the church in Thessalonica to answer questions about their new faith and to commend them for remaining faithful to Christ. Paul had faithfully demonstrated the love of Christ when he was among the Thessalonians. And, to their credit, the Thessalonians followed Paul’s example and became faithful witnesses to others in the area of the gospel and the love of God.

1:2 We [Paul, Silas, and Timothy] always thank God for all [Paul did not want to exclude any of the Thessalonian believers; every one of them had qualities worth thanking God for] of you [thanked God for progress of Thessalonian believers], mentioning you in [on the occasion of] our prayers [how Paul and his companions gave thanks].

Paul thanked God for the progress the Thessalonians had made in their new walk with Christ (1:2-3). Like Paul, we should continually be praying for others, especially new believers. We should never underestimate the importance of our prayers. Praying for others is one way in which we can demonstrate our love and concern for them.

Paul was thankful that the Thessalonians had remained faithful to Christ in spite of persecution and pressure to do otherwise. He also reminded the Thessalonian believers that they were chosen and loved by God (1:4). Knowing we are chosen and loved by God should motivate or energize us to obey, serve, and please Him — in other words, to live a life worthy of God’s choice and filled with gratitude for His love.

1:3 We continually [unceasingly] remember [describes the ground of the thanksgiving] before our God and Father your work [active work or results of work; perhaps refers to missionary work (1:8), acts of goodness toward others (4:9-10), or loyalty to Christ in persecution (1:6)] produced by faith, your labor [hard and wearying toil] prompted by love [(Gr. agape) second mile effort that sustains labor for the sake of others], and your endurance inspired by hope [fortitude in the face of difficulty; faith, love, and hope describe the motivation behind their work, labor, and endurance] in our Lord Jesus Christ [probably refers to second coming of Christ].

1:4 For we know, brothers [affectionate term; denotes spiritual relationship of those bound together in Christ; “brothers” and “brother” used nineteen times in this letter] loved by God [Greek perfect tense: signifying a love existing in the past and realized in the present], that he has chosen you,

1:5 because our [theirs by divine commission (cf. Rom. 1:1) and personal experience; they had been sent by God] gospel [emphasis on the message rather than bearers of the message] came [note four ways in which the gospel came to them] to you not simply [1] with words [not with hollow rhetoric], but also [2] with power [cf. Rom. 1:16 and 1 Cor. 2:4-5 re: “power of God;” words spoken in the power of the Holy Spirit produce positive results; the Holy Spirit makes the gospel meaningful to hearers (cf. Isa. 55:11)], [3] with the Holy Spirit [the source of power; cf. Acts 1:8] and [4] with deep [full] conviction [assurance, confidence in the power of Jesus Christ to change lives]. You know [indicates Thessalonian believers were aware] how [what sort of] we [Paul, Silas, Timothy] lived [lived what they preached] among you [in your midst] for your sake [Paul and his companions were aware of the power of their example].

When Paul was in Thessalonica, he had preached the gospel with more than just words. Paul was aware of the power of his example and made certain that his life was consistent with the gospel message. In 1 Corinthians 11:1 Paul wrote: “Be imitators of me, as I also am of Christ.” Paul wanted for others to follow his example only insofar as he followed the example of Christ.

Like Paul, we should live the kind of life that others would want to imitate (1:6). Paul had shared the gospel in dependence upon the power of the Holy Spirit. Witnessing is sharing and showing Christ in the power of the Holy Spirit and leaving the results to God. It is the Holy Spirit who convicts the world through the gospel message and the satisfactory lives of believers.

As “the salt of the earth” (Matt. 5:13) our lives should make people thirsty for the “living water” that Jesus alone offers (John 4:10). The love that had motivated Paul to take the gospel to Thessalonica made a difference in the lives of the people. The Thessalonian believers who embraced the gospel were also motivated by love to share the gospel with their neighbors. We must do no less.

1:6 You became imitators [Gr. mimetes (source for word mimic); one who follows the example or teaching of another; cf. Phil. 3:17] of us [manner of life] and of the Lord [cf. 1 Cor. 11:1]; in spite of severe suffering [cf. Acts 17:5; 1 Thess. 3:2-4], you welcomed [to receive] the message with the joy given by [inspired by] the Holy Spirit.

1:7 And so [because of their exemplary conduct in the face of persecution] you became a model [pattern; an exact reproduction; an example to be followed] to all the believers in Macedonia and Achaia [two provinces that made up Greece].

1:8 The Lord’s message rang out [to sound forth; to sound out as a trumpet; a continuing process] from you not only in Macedonia and Achaia—your faith in God has become known everywhere [hyperbole: meant everywhere the evangelistic Thessalonian Christians went or every place where a church had been established; the church had shared the gospel beyond the city limits and had a good reputation]. Therefore [because their faith was so well known] we do not need to say anything about it [the Thessalonians’ faith],

1:9 for they themselves [the people of Macedonia and Achaia] report [other people were talking about the Thessalonian church, their suffering, and how they had received Paul and his companions] what kind of reception you gave us [Paul, Silas, and Timothy]. They tell [note additional topics of conversation re: the Thessalonians] how you turned to God from [the decision to turn to God results in changes in every area of life; indicates the significance of their conversion] idols to serve [to serve as a slave] the living [in contrast to lifeless idols] and true [in contrast to unreal idols] God,

1:10 and to wait [occurs only here in NT; sustained expectation] for his Son from heaven [the second coming of Christ], whom he raised from the dead—Jesus, who rescues us from the coming wrath [refers to when God will destroy all evil (cf. 1 Thess. 5:9; 2 Thess. 1:6-10)].

6:1 All who are under the yoke of slavery should consider their masters worthy of full respect, so that God’s name and our teaching may not be slandered.

6:2 Those who have believing masters are not to show less respect for them because they are brothers. Instead, they are to serve them even better, because those who benefit from their service are believers, and dear to them. These are the things you are to teach and urge on them.

6:3 [Paul did not want false teachers to undermine the church he had planted in Ephesus] If anyone [cf. Matt. 7:15-16] teaches false doctrines [doctrines that contribute to spiritual illness in listeners; cause people to think and act in ways contrary to Christ’s teaching] and does not agree to the sound [a medical term from which we get our English word “hygiene” (thus healthy doctrine that is life-giving)] instruction of our Lord Jesus Christ [what Jesus taught and demonstrated] and to godly teaching [literally “healthy words;” likely includes teachings about Jesus as well as His teachings],

6:4 he is conceited [people whose opinion of themselves is excessively high; derived from a word meaning “to make smoke” and indicates people blinded by pride] and understands nothing [about God’s revealed truth]. He has an unhealthy interest [literally, are “diseased with”] in controversies and quarrels [a competitive attitude] about words [Gr. logomaxias or “word wars”] that result in envy [material gain was a key motive behind false teaching], strife [quarreling or selfish competition], malicious talk [slander; malicious verbal attacks], evil suspicions

6:5 and constant friction [disagreement] between men of corrupt [debased or tainted] mind, who have been robbed of the truth [the truth was completely absent from their minds] and [note false teachers’ motives…] who think that godliness is a means to financial gain [their goal was to get rich].

6:6 But godliness [in itself; truth displayed in right living] with contentment [sufficiency in Christ] is great gain [spiritual rather than material].

6:7 For we brought nothing into the world [cf. Job 1:21], and we can take nothing out of it [cf. Ecc. 5:15; Lk. 12:20-21; we should not spend our lives pursuing what we cannot keep].

Note: “He is no fool who gives what he cannot keep to gain what he cannot lose.” Jim Elliot (martyred in Ecuador 1/8/56)

6:8 But if we have food and clothing [life’s basic needs], we will be content [requires discipline and dependence on God] with that.

6:9 People who want to get rich fall into temptation and a trap [cf. 1 Tim. 3:7; 2 Tim. 2:26] and into many foolish [desires that reasonable people would reject] and harmful desires that plunge men into ruin and destruction [includes both material and spiritual disaster].

6:10 For the love [craving money above all else] of money [money itself is neither good nor evil] is a [one among many] root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.

6:11 But you [Timothy], man of God, flee from all this [included the heresy, envy, quarreling, greed that characterized false teachers (cf. 6:3-5)], and pursue [1] righteousness [morally upright and virtuous living; dealing rightly with others], [2] godliness [includes moral purity and behavior that is in line with God’s character], [3] faith, [4] love, [5] endurance [patience in difficult circumstances] and [6] gentleness [patience with difficult people].

6:12 Fight the good fight [suggests continuous struggle with the false teachers] of the faith [unlike false teachers who expended energy for wrong purposes]. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses [refers to Timothy’s public profession of faith at his baptism].

6:13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you

6:14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ,

6:15 which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords,

6:16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen.

6:17 Command those who are rich [word here refers to someone extremely wealthy] in this present world [or present age; refers to one of the two divisions of history in Jewish thought — the present evil age and the age to come] not to be arrogant [Gr. hupsilophroneo means to think too highly of oneself] nor to put their hope [here implies a confident assurance of what will be] in [or upon] wealth [wealth is unreliable], which is so uncertain [something that can be lost as easily as it was gained; cf. Matt. 6:19], but to put their hope in God, who richly provides us with everything for our enjoyment.

6:18 Command them [1] to do good [to do works that are beneficial and helpful to others; works that leave others in better shape than before the good was performed], [2] to be rich in good deeds, and [3] to be generous [includes willingness to share with those in need; thrilled at the opportunity to share with those in need] and [4] willing [as opposed to begrudgingly] to share [as opposed to selfishness].

6:19 In this way they will lay up [to store away treasure in a place where it cannot be stolen or ruined] treasure [cf. Matt. 6:19-21; Lk. 12:33; 18:22] for themselves as a firm [sound] foundation for the coming age, so that they may take hold of the life that is truly life [cf. Jn. 10:10].

6:20 Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge,

6:21 which some have professed and in so doing have wandered from the faith. Grace be with you.

5:1 Do not rebuke [refers to severe verbal censure or scolding] an older man harshly, but exhort [to encourage or to implore; term carries idea of correcting in a gentle manner] him as if he were your father. Treat younger men as brothers,

5:2 older women as mothers, and younger women as sisters, with absolute purity [pastors must be above all suspicion sexually and relationally with those under their care].

5:3 Give proper recognition [to support; prize; revere; honor] to those widows [cf. Ex. 22:22; Deut. 24:19-22; Ps. 68:5; Jas. 1:27] who are really in need [Paul defined what he meant by “really in need” in the verses that follow].

5:4 But if a widow has children or grandchildren, these [note three reasons why families should minister to widows in their own families…] should learn first of all [1] to put their religion into practice by [2] caring for their own family and so repaying their parents and grandparents, [3] for this is pleasing to God.

5:5 The widow who is really in need [with no source of income] and left all alone [with no relatives to support her] puts her hope in God [depends on God to provide for her needs] and continues night and day [consistently] to pray and to ask God for help.

5:6 But the widow who lives for pleasure [a self-indulgent widow; one who lives for herself rather than for God] is dead [spiritually dead] even while she lives [physically alive].

5:7 Give the people [entire congregation and widows] these instructions [about ministering to widows], too, so that no one may be open to blame [possibly means that the church would not be blamed for caring for some widows and not others].

5:8 If anyone does not provide for his relatives, and especially for his immediate family [this expanded the responsibility beyond widows to include any family members truly in need], he has denied the faith and is worse [because his act of negligence is done with knowledge of what God requires] than an unbeliever.

5:9 No widow may be put on the list [an official support list; note three qualifications…] of widows unless [1] she is over sixty [employment and remarriage unlikely at this age], [2] has been faithful to her husband,

5:10 [3] and is well known for her good deeds, such as bringing up children, showing hospitality [opening her home to strangers and the needy; willing to make sacrifices to meet needs of others], washing the feet of the saints [indicates a willingness to humbly serve], helping those in trouble [anyone with a problem such as hunger, bereavement, sickness, persecution] and devoting herself to all kinds of good deeds.

5:11 As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry.

5:12 Thus they bring judgment on themselves, because they have broken their first pledge.

5:13 Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to.

5:14 So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander.

5:15 Some have in fact already turned away to follow Satan.

5:16 If any woman who is a believer has widows in her family, she should help them and not let the church be burdened with them, so that the church can help those widows who are really in need.

5:17 The elders [individuals who served the church as leaders; term in this verse likely synonymous with pastor or overseer] who direct the affairs of the church well [who demonstrate good leadership and capable management of the church] are worthy of double honor [an ample honorarium; expression includes idea of appreciation and financial remuneration], especially those whose work is preaching and teaching [these words stress the importance of the ministry of the Word].

5:18 For the Scripture says [cf. Deut. 25:4], “Do not muzzle the ox while it is treading out the grain,” and [cf. Matt. 10:10b; Lk. 10:7] “The worker deserves his wages.”

5:19 Do not entertain an accusation against an elder unless it is brought by two or three witnesses [cf. Deut. 17:6; 19:15].

5:20 Those [church leaders] who sin [suggests a repeated practice rather than an isolated occurrence] are to be rebuked publicly, so that the others [other elders or the church as a whole] may take warning [or be afraid].

5:21 I charge you, in the sight of God and Christ Jesus and the elect [designation apparently is in contrast to fallen angels (cf. Jude 6)] angels, to keep these instructions without partiality [or prejudice], and to do nothing out of favoritism.

5:22 Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.

5:23 Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.

5:24 The sins of some men are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them.

5:25 In the same way, good deeds are obvious [cf. Prov. 3:3-4 re: “a good name” or reputation before God and man; cf. Matt. 5:16], and even those that are not cannot be hidden.