The First Epistle of Paul to the Thessalonians
Stanley Bruce Anstey
Table of Contents
Introduction: 1 Thessalonians
The Purpose of the Epistle
The establishment of the assembly in Thessalonica resulted from Paul's missionary labours in that region (Acts 17:1-9). (Thessalonica is about one hundred miles from Philippi.) Paul’s practice was to stay in the area where he preached to establish the new believers who had been converted through his labours, but on this occasion he was forced to break off his work there and take flight on account of the persecutions that arose in that city against the gospel (Acts 17:10; 1 Thess. 2:17). It appears that Paul and his co-workers were only there with them "three Sabbath days"—about three weeks. This left these new converts in need of spiritual help and instruction.
Paul had tried to come back to them more than once, but “Satan hindered” him (chap. 2:18). When Paul got to Athens, he sent Timothy back to Thessalonica to minister to them (chap. 3:1-2). When Timothy returned, Paul had moved on to Corinth and they met up there (1 Thess. 3:6; Acts 18:5). Upon reconnecting with Paul, Timothy apprised him of the spiritual state and needs of the Thessalonians—indicating that they were still “lacking” (chap. 3:10) in the Christian faith, whereupon Paul wrote this letter. At the time of his writing it (circa 52 A. D.), they had been believers for only a few months. This is Paul’s first inspired epistle.
Hence, the assembly had a mixture in it of Jews and Gentiles who had believed. Acts 17:4 states that "some of them" believed. Since this was a scene in "a synagogue," it is clear that these were Jews. But then it adds, "and of the devout Greeks a great multitude." These Gentiles were proselytes to the Jewish faith, but when they heard God’s glad tidings preached by Paul, they believed on the Lord Jesus Christ. The Gentile believers formed the majority of the saints at Thessalonica. "Jason" (Acts 17:6) and "Aristarchus and Secundus" (Acts 20:4) were some of these converts. Whereas, on the other hand, only "some" of the Jews believed.
A Guide for the Care of New Converts
Being faced with the situation of having to care for new converts, we might wonder what sort of things should be brought before new-born souls to help them on in the path of faith. We believe that the answer is found in this epistle. Paul's comments to the Thessalonians are directed toward meeting this need, and as a result, the epistle acts as a guide for all who care for new believers. W. Scott said, “The epistle is principally occupied with the development of the early and fresh affections in the newly converted saints at Thessalonica” (Bible Handbook, New Testament, p. 259).
The burden of the Apostle Paul in this letter is that these new converts in Thessalonica would go on for the Lord in their newfound Christian faith. Even though Timothy had been sent back to Thessalonica by Paul for the purpose of helping them in the faith (chap. 3:2), it was evident that that work was not complete (chap. 3:10). Paul, therefore, takes nothing for granted, as he writes this letter to them. The epistle deals with the very first elements that are needed in Christian life, and affords us with valuable instruction on how we are to instruct and care for new converts to the faith. Paul's theme throughout the epistle was to encourage the Thessalonian believers to follow the Lord in view of His coming again. The things that he brings before them are the very things we need to bring before newly saved persons. The epistle, therefore, acts as a guidebook for all who have the care of new converts.
As long as the Church is on earth and the gospel of the grace and glory of God is preached, people will get saved, and there will be a need for caring for new believers. This epistle, therefore, fills a very useful place in the New Testament canon of Scripture.
In looking over the contents of the epistle, we do not find the Apostle giving these new converts truth concerning the believer's standing "in Christ" and the great blessings that we have in Him, as he does in some of his other epistles. Nor do we find him unfolding the truth of the "mystery," as he does in his epistles to the Ephesians and the Colossians (Eph. 1:8-10; 3:2-9; 5:32; Col. 1:25-28). Instead, we see Paul addressing things that are more elementary—things that new converts need before any real doctrinal instruction can be given. He addresses things that pertain to their practical walk with the Lord. The great tenets of the faith are surely needed to "establish" souls (Rom. 16:25), but the new convert needs to have his life in some moral order first, so that he can walk in communion with the Lord, and thus, be in a state to grow spiritually. Once this is in place in a person's life, those precious truths can be added with profit. This shows us that it does little good to engage the intellect of believers with doctrinal truth when their lives are not in order.
We see this order in Acts 11. The brethren in Jerusalem had heard that there were some new converts at Antioch and in seeking to help them they sent forth Barnabas—who was known to have a line of practical and devotional ministry—who, upon arriving there, "exhorted" them to "cleave to the Lord" with "purpose of heart" (Acts 11:22-24). Then, after he had spent some time working with them along those lines, Barnabas went to Tarsus to find Saul (Paul) and brought him to Antioch where they "taught" the saints the truth (Acts 11:25).
Hence, in this epistle, Paul focuses on the simplest things having to do with the believer’s devotion to Christ and the moral standards of Christian living. He is seen in this epistle as a "nurse" and as a "father" in the faith in a pastoral role (1 Thess. 2:7, 11), rather than as a teacher and an instructor. It is also significant that in seeking to be a help to these new converts, we do not read of Paul giving them any self-help programs, but rather, basic encouragement, counsel, and exhortation.
Paul's Three-fold Concern For the Thessalonians
Paul's concern for the Thessalonians was three-fold:
• Firstly, that their personal lives would be in accord with the holiness of God, as demonstrated by himself and the others who worked with him.
• Secondly, that they would be able to stand against the fierce persecution hurled at them by the enemies of the gospel.
• Thirdly, that the coming of the Lord, in relation to the saints who had departed, would be better understood and that their lives would be lived in view of its imminence.
The Lord's Coming—Two Phases
It is significant that the Lord's coming is mentioned at the close of each chapter in the first epistle, and thus, it emphasizes the major theme of the epistle. Paul called the Lord's coming for His saints (the Rapture) "the blessed hope" (Titus 2:13). This hope has been given to the Church, not just as a matter of doctrine and fact, but because of its practical effect. There is nothing so sanctifying to the soul than living in a conscious sense of the imminence of His coming. When the nearness of it takes hold of a person's soul, it will alter the course of his life. By mentioning the Lord's coming in every chapter, the Apostle Paul desired to keep the reality of it before their souls because he knew that it would produce positive, practical effects in their lives.
However, the enemy sought to take away this very truth away from them—or at least to cloud their minds with wrong ideas about it. Satan surely doesn't want to see those positive, practical effects in believers, and he works overtime to take the imminence of the Lord's coming away from us and to get us occupied with things around us on earth. The Thessalonians had begun with this expectancy of the Lord's coming. Paul mentions this in chapter 1:3, stating the "patience of hope," along with "work of faith," and "labour of love," as that which should mark normal Christianity. But somehow something had dimmed that bright hope before their souls. Paul alludes to this in chapter 3:6, where he mentions the two other things ("faith and love"), but not hope. This indicates that they had lost something in connection with the hope, and it was no longer before them as it had been when they were first saved. Hence, Paul sought to "perfect that which was lacking in their faith" by instructing them more perfectly as to the hope (1 Thess. 3:10).
Two Parts of the Epistle
The epistle has two main parts:
• Chapters 1-3—Paul's personal observations and desires for the Thessalonian believers.
• Chapters 4-5—Paul's practical exhortations to the Thessalonian believers.
The Progression of Spiritual Growth in the Epistle
There is a progression of growth that Paul follows in his comments to the Thessalonians:
• Chapter 1—Born of God and saved.
• Chapter 2—Nursed and fathered.
• Chapter 3—Standing established on their feet.
• Chapter 4—Walking, working, and waiting.
• Chapter 5—Serving one another.
The Evidences of True Conversion: 1 Thessalonians 1
(Chapter 1)
As mentioned in the Introduction, the epistle contains very little doctrine, but has many helpful moral and practical exhortations pertinent to normal Christian living. However, it is of note that Paul does not begin the epistle with these exhortations, but by stating his personal concerns for them as a newly converted company of believers. In the first three chapters, he confirms his love to them and expresses his desires for them in different ways. The purpose of this rather long preamble was to firmly establish in the hearts and minds of these new believers that he truly loved them and that he was interested in their welfare. This is essential in Christian work. If those whom we seek to help understand that we are truly interested in their welfare—and that there are no ulterior motives with us—they will be more inclined to receive what we have to say. This means that we need to be concerned about gaining the confidence of those to whom we minister. Hence, from the very outset of our work with people we must have a high degree of transparency so that they see our sincerity and understand the intentions of our ministry toward them.
In gaining the confidence of those to whom we minister, we must genuinely expend ourselves in their favour. When they see our self-sacrifice of time, money, and energy for their sake, they will be inclined to believe that we are sincerely interested in them. The Apostle Paul is a great example of this. When he lived among the Ephesians for three years, he coveted no man's silver, gold, and apparel, but worked with his hands to meet his own needs and of those who were with him. He laboured to support the weak because the Lord Himself taught us that it is “more blessed to give than to receive” (Acts 20:33-35). Confidence building usually takes time, but helping people in practical matters works to open doors. For instance, if we have the skill set, we might be able to help them fix something in their house, etc. Paul had the confidence of the Thessalonians already, but he still took time in these opening chapters of this epistle to build on that trust and to confirm his love and care for them.
A brief outline of Paul’s concerns for these new converts in chapters 1-3 are as follows:
• Chapter 1—The evidences of their conversion.
• Chapter 2—The need for leaders and role models.
• Chapter 3—The importance of “follow-up” ministry.
The Salutation
Vss. 1-2—Paul does not mention his apostleship in his salutation in either of these epistles to the Thessalonians, as he does in many of his other epistles. He did not want to approach them on an official line, as though he were giving an authoritative communication from God, but rather, he sought to speak to them on a more personal level as a pastor and a counselor.
He includes "Silvanus and Timotheus" in his salutation. These are Grecianized forms of their real names—Silas and Timothy. Adopting these names is evidence of the fact that when this band of Christian workers went out into the world to spread the gospel, it was their habit to adapt themselves to the culture of those foreign lands to which they went as much as possible—without compromising principles of holiness, etc. This was done in an effort to win them to the Lord. It was a principle on which Paul laboured on each of his missionary journeys. He said, "Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without law, as without law, (being not without law to God, but under the law to Christ), that I might gain them that are without the law. To the weak became I weak, that I might gain the weak: I am all things to all men, that I might by all means save some" (1 Cor. 9:20-22). This shows how deeply committed these workers were to their cause of reaching the Gentiles with the gospel. Silas was a prophet (Acts 15:32) and Timothy was a teacher (1 Tim. 1:3; 4:6, 13).
Mentioning "Silvanus and Timotheus" does not mean that they were co-authors of the letter, but that they attested to the veracity of Paul’s remarks to “the church of the Thessalonians.” Since the epistle was addressed to an assembly, all things are to be done “in the mouth of two or three witnesses” (2 Cor. 13:1; John 8:17). Therefore, it was fitting that other names would be included.
The Fatherhood of God and the Lordship of Christ
“God the Father and the Lord Jesus Christ” are mentioned at the outset. Paul would have the Thessalonians to know that they were under the watchful care of these divine Persons. Not only had salvation been secured for them by God the Father and the Lord Jesus Christ (1 John 4:14), but they were also intensely interested in the spiritual progress of the Thessalonians. The Apostle also expressed his desire that “grace” and “peace” would be given to them so that this would be accomplished.
It is significant that the Fatherhood of God and the Lordship of Christ are mentioned in writing to these new converts. It occurs a number of times in the epistle, and it is not by accident. Paul knew that acquaintance with God as our Father and the recognition of Jesus as our Lord in a practical sense are essential for growth and development.
Knowing God as our Father is characteristic of Christianity (John 14:7-10; Rom. 8:14-15; Gal. 4:6)—even a babe in Christ knows the Father (1 John 2:13). It is an evidence that a person has "life eternal"—which is a distinctly Christian blessing (John 17:3). The Old Testament speaks of God as "Father" (Isaiah 63:16; 64:8; Jer. 3:4), but not in the same way that Christians know Him as Father. Paul desired that these dear Thessalonians would take full advantage of this new relationship which they now had with God and that they would look to Him as their Father for the various needs they would have in the path of faith (John 16:23). Communion with God the Father is the fertile soil in which souls grow in grace.
It is also essential that the Lordship of Christ is acknowledged in a believer’s life if there is to be spiritual progress. Having Jesus as our Saviour and having Him as our Lord are not the same. The former is to believe on Him and what He has accomplished on the cross to put our sins away. We are thus saved from the penalty of our sins and made fit for heaven. The latter has to do with recognizing His authority in our lives practically. The logic involved in the Lordship of Christ is that since He paid such a great price to redeem us, we are really no longer our own (1 Cor. 6:19-20). We now belong to Him, and our lives are to be used for His purpose. Being our Lord, He has the right to direct our lives in all things. Lordship is closely associated with discipleship. It is a surrender that the believer makes of his own volition—and he should be glad to do it.
Many know Jesus as their Saviour, but relatively few have Him as their Lord. We may say that He is our Lord—and He certainly is that by title and right—but our lives will make it evident as to whether He is our Lord practically. He said, “Why call ye Me, Lord, Lord, and do not the things which I say?” (Luke 6:46) In normal Christianity, this surrender of our lives to His Lordship ought to occur the moment we are saved. Scripture presents salvation and Lordship as being things that should go together with our receiving Him in faith (Acts 16:31; Rom. 10:9). This was the case with Saul of Tarsus—the model of conversion (Acts 9:6; 1 Tim. 1:16).
This exercise concerning Lordship is important because if a believer retains the right to direct his own life after he is saved—i.e., in going where he wants to go and in doing what he wants to do—it will be a hindrance to his growth and progress in the things of God. It is significant, therefore, that Paul emphasizes the Lordship of Christ in this epistle. He uses the title "Lord," some 25 times in the first epistle and another 22 times in the second epistle. In fact, the full title of “the Lord Jesus Christ,” is used more frequently in the Thessalonian epistles than in any other book in the New Testament. This teaches us that the Christian worker should emphasize this aspect of Christianity in working with newly saved souls because it is essential to Christian living.
Vs. 2—Having greeted the Thessalonians, Paul tells them that he and those who laboured with him were giving "thanks" to God continually for the Thessalonian saints, and that they were making mention of them in their "prayers."
The "Vital Signs" of Life
Vss. 3-10—Chapter 1 is full of praise for the Thessalonian believers. All Christians need encouragement, and especially new converts. A pastor (shepherd), or anyone who has the care of new converts on his heart, must keep this in mind, and be as complementary as possible when praise is due. Paul, therefore, begins by commending these new converts for what he had seen in them that were evident marks of true conversion. He lists a number of things that gave him the fullest confidence that they were truly saved.
The reality of conversion is the very first thing that one who works with new converts needs to be assured of. The great question that needs to be settled at the outset of our labours with a new believer is, “Is this person truly saved? Has he really 'passed from death unto life?'” (John 5:24) This is important because one of Satan’s most successful “stratagems” (Eph. 6:11 – W. Kelly Trans.) is to introduce false believers (those who merely profess faith in Christ) among those who are true believers in an attempt to thwart and to corrupt the work of God.
It seems that whenever there is a new work of God going on, Satan’s tactic is to sow "tares among the wheat" (Matt. 13:25). This was surely the case with the labours of the apostles in the book of the Acts. Satan sought to interfere with the work in various ways by using merely professing believers. There was "Simon" (Acts 8:13), "a certain damsel possessed with a spirit of divination" (Acts 16:16-18), and “the seven sons of Sceva” (Acts 19:13-17), all of which sought to join the work in some way. Therefore, we can be sure that wherever there is a work of God going on, the enemy will not be far away. Obviously, if a Christian worker discerns that he is dealing with a mixed group of persons, he will need to insist on the gospel facts and the need for personal faith in Christ for salvation.
Just as there are "vital signs" of life which indicate that a person is alive physically—heart rate, blood pressure, etc.—there are also "vital signs" which indicate that a person is alive spiritually. In this first chapter, Paul speaks of a number of these signs which he had seen in the Thessalonians that indicated that there was a real work of God in their souls. It was something for which he thanked God (vs. 2). In doing so, the Spirit of God gives us an outline of the things that we should look for in souls that indicate that they have been truly saved.
1) Faith in the Lord Jesus
Vs. 3—Paul begins by mentioning three Christian virtues which he saw in the Thessalonians. These are: faith, hope, and love. These things, more or less, are active in every believer's life and give evidence of the fact that he or she is truly saved. These three virtues are grouped together in at least ten places in the New Testament (1 Cor. 13:13; Gal. 5:5-6; Eph. 1:15-18; 4:2-5; Col. 1:4-5; 1 Thess. 1:3; 5:8; Heb. 6:9-12; 1 Peter 1:3-8, 21-22). These things are not only great proofs of a person's salvation, but they are also essential to spiritual growth and practical Christian living. These are the springs that energize a Christian's new life and cause him to live for unseen and eternal things which his faith has laid hold of in Christ. They also form solid Christian character that will be expressed in the believer’s actions and ways.
The first of these three things is the "work of faith." Note: Paul does not speak merely of faith, but faith that evidences itself in "work." This is real faith. That is, real faith will produce evidence of its existence in a person's life. Paul emphasizes this because there is such a thing as "faith without works," but this, James says, is "dead" (James 2:20). Paul was not implying that people earn their salvation by working for it, but rather, that faith in a person's life verifies its reality by works (Acts 9:36; Eph. 2:10, etc.). These things are not done to get saved, but result when a person is saved.
2) Love for the Lord Jesus
Vs. 3b—Faith manifests itself by works that demonstrate that a person truly has faith—but “love” expresses itself in "labour." Christians serve the Lord Jesus Christ for love’s sake. Their labour for Him is motivated by love for Him, not by legal duty. Love for the Lord Jesus is produced in us by understanding and meditating upon His love for us—“We love because He first loved us” (1 John 4:19; 2 Cor. 5:14). Since the Thessalonians were marked by their “labour of love,” it was a clear evidence that they truly had a real and living relationship by faith with the Lord Jesus. Such love will labour unceasingly to please its Object.
3) Hope in the Coming of the Lord Jesus
Vs. 3c—The Thessalonians were also marked by their steadfast waiting for Christ to come again. This is the Christian’s “hope.” In Scripture, hope is not used in the same way as it is in the common vernacular of today’s language. We use the word in our day to refer to something that we would like to see happen, but we have no guarantee that it will take place. In the Bible, hope is a deferred certainty; it has expectancy with assurance connected with it. Thus, we are sure that the Lord is coming because Scripture tells us that He will come again to receive us to Himself (John 14:2-3).
Paul had instructed the Thessalonians as to the coming of the Lord, and having believed it, they looked daily for His coming again. Thus, the imminence of the Lord’s coming was very much before their hearts. The proof of this being a real thing with them is evidenced in their “patience [enduring constancy] of hope.” They didn’t just have hope, they had “endurance” with their hope. This has to do with enduring the trials and persecutions that come in the path of faith from the opposers of Christianity. Those who are not real will not endure the hardships connected with Christian living and will turn away. The Lord gave an example: “He that heareth the Word, and anon [immediately] with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended” (Matt. 13:20-21). Thus, trial and adversity manifest where a person is really at in his soul. Time will bring this to light, for it is a great tester of reality.
The fact that these dear believers had endured the tribulations and persecutions connected with their hope proved that they were real. They were not hoping for an improvement in the political conditions in the world, or in some other thing to happen among men on earth—their hope was “in our Lord Jesus Christ" and to be taken out of the world altogether at His coming. Paul adds, “In the sight of God and our Father.” This indicates that he could see that God’s purpose in saving them was definitely being worked out in them under the watchful eye of God Himself.
Vs. 4—Having stated these first three signs of life, Paul concludes by stating, “Knowing, brethren, beloved, your election of God.” These things gave him the fullest confidence that they were truly God's elect.
These virtues are illustrated (typically) in three of David's faithful followers:
• "Jonathan" exhibited "works of faith" (1 Sam. 13).
• "Ittai" exhibited the "labour of love" (2 Sam. 15:19-22).
• "Mephibosheth" exhibited the "patience of hope" (2 Sam. 19:24-30).
The church at Ephesus was characterized by having “works,” “labour,” and “patience” (Rev. 2:1-7), but there is no mention of them having the “faith,” “hope,” and “love” that should accompany those things (Heb. 6:9-12). This indicates that they were going on in the Christian path, doing all the outward things that Christians ought to do, but that they were lacking the impetus that drives such a life. When this is the case, it is usually not long before Christian living becomes a duty rather than a privilege. When that is the case, there will be a giving up of principles and practices, and declension sets in. It is, therefore, absolutely necessary to keep our inner life with the Lord burning brightly through communion with Him. It has often been said that there is no substitute for daily communion with the Lord—it is the believer’s “lifeline.” If something should come in to interrupt that communion (i.e. sin), God has made provision for the believer to regain his communion through self-judgment and confession of his sins to the Father (1 John 1:9). This is something that should definitely be stressed to new converts. Without it, our Christian lives will be quickly derailed.
4) Obedience to the Word of God
Vss. 5-7—Another thing that Paul saw among the Thessalonian believers was their obedience to the Word of God. This is usually a tell-tale sign that indicates whether a person is real or not. The Word had been preached by Paul and his fellow workers in the “power” of “the Holy Spirit” and with “much assurance,” and the Thessalonians believed it and received it. This was not just a mere intellectual acknowledgement of the truth, but a life-changing experience for them. It altered the course of their lives. Their obedience was evidenced by the fact that they became “followers” of Paul and the other workers with him—“and of the Lord” (vs. 6). It may seem strange that Paul would mention that they became followers of himself and his co-workers before mentioning that they were followers of the Lord. Normally, we would think of it being the other way around. But Paul simply added the phrase, “and of the Lord,” to show that the real Source of their imitating was the Lord Himself. This change in the lives of the Thessalonians was so thorough that they actually became “ensamples [models]” of what Christians ought to be. The saints in Macedonia and Achaia (northern and southern Greece) plainly saw the evidence of their conversion (vs. 7).
As a rule, if a person makes a profession of having believed on the Lord Jesus Christ as his Saviour, but there is an unwillingness to alter the course of his life to follow the Lord in obedience to the Word, it is evident that the person’s will has not been broken. There is a very real possibility that that person may not be truly saved. Every Christian worker needs to be aware of this and proceed with caution when dealing with someone who does not manifest this “vital sign” of divine life. The Lord said, “Wherefore by their fruits ye shall know them” (Matt. 7:20).
5) Joy in the Holy Spirit
Vs. 6—The Thessalonians’ obedience to the Word of God was mixed with “joy in the Holy Spirit.” This is another sign of reality, because true happiness always accompanies true obedience (Prov. 29:18; John 13:17). Even though there was “much affliction” in the way of persecution leveled against them on account of their obedience to the faith, they willingly suffered those things for Christ “with joy.” The persecution was particularly from the unbelieving Jews in that area (1 Thess. 2:14-15). If a person is willing to suffer for his beliefs, it is evident that he is convinced of them, and that he is a real believer.
6) Spreading the Gospel
Vs. 8—The Thessalonians not only believed the gospel, but they became heralds of it. Paul said, “For from you sounded out the Word of the Lord not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad.” They were so convinced of those things which they had believed that they wanted to share the good news with others. Wherever they went, they “sounded out” the gospel to others.
It is interesting to note that there is no mention here (or anywhere else in the New Testament) of these new Christians being trained in a seminary and ordained before they went forth as preachers of “the Word of the Lord.” Nor does Scripture speak of men going out to preach under the auspices and direction of a missionary board. While these institutions which mark today’s evangelism have the best of intentions, they tend to shackle the servant of God. (If a person wants the financial support of the missionary board, he must go where they send him and do the work that they give him. A conflict can develop when the servant feels that the Lord is directing him otherwise.) Scripture teaches that every Christian is a servant, and that each servant is to look to the Lord and to be directly guided by Him in his work by the Holy Spirit, and no man or institution should come in between (Acts 13:1-4 – J. N. Darby Translation).
7) Repentance & Separation From Evil
Vs. 9—Having received Christ and tasted the goodness of their new-found relationship with Him, the Thessalonians promptly turned their backs on their pre-conversion lifestyle and their involvement in the sin of idolatry. Paul says, “Ye turned to God from idols to serve the living and true God; and to wait for His Son from heaven.” This shows that there was genuine repentance with them, and it is another convincing sign that their conversion to God was real. It should accompany every conversion.
Conversely, if a person will not let go of his pre-conversion lifestyle and sins after making a profession of faith in Christ, it shows that there has been no real repentance with the individual. It could be a sign that the person is not real at all. Repentance is not salvation, but there is no salvation without it. These two things go together, as Paul indicated to the Ephesian elders—“repentance toward God and faith toward our Lord Jesus Christ” (Acts 20:21; Luke 13:3, 5). Modern preaching encourages faith in Christ, but it doesn’t usually emphasize repentance. This is because the focus of the preaching today is aimed at getting as many professions of faith as possible, and repentance (which touches the conscience of man and insists on a change in the direction of a person’s life) is an unpopular and unwanted thing with many. Hence, modern preachers tend to de-emphasize it.
It is noteworthy that Paul does not say that he told them to get rid of their idols; it appears to be something that they did of their own volition. Being truly born again, and thus possessing divine life, they instinctively knew that those things were inconsistent with the worship of “the living and true God.” Note the order of this: they turned to God from idols. The joy that they had in the salvation of their souls so filled their hearts that it displaced any desire for an idol.
It is highly unlikely that a person today in these enlightened lands would bow and worship an image made of wood or stone, as men did in Bible times. But idolatry is still everywhere in the world––it is just more sophisticated and refined today. In principle, idolatry is anything that captures the interest of a person to the point where he becomes an ardent devotee to it and it commands more and more of his attention. Someone who has allowed an idol into his heart (Ezek. 14:3) will usually be the last person to see it, because one of the effects of idolatry is that the idolater becomes blinded (Psa. 115:4-8). For a Christian, idolatry is anything that comes between our hearts and the Lord, and vies for our affection. Christians need to be careful about this. Hence, the Apostle John warned, “Children, keep yourselves from idols” (1 John 5:21).
Vs. 10—The Thessalonians not only turned to God from idols, but they went out of their way to “serve the living and true God.” They threw themselves into spreading the gospel and ministering to the saints, etc.––even though they were new Christians themselves! They had a new focus and a new occupation in their lives. They also had a new outlook and hope—“to wait for His Son from heaven.” Paul had taught them that the Lord was coming to take them home to heaven (the Rapture), and they lived in the imminence of it. He also taught them that the Lord is “our Deliverer from the coming wrath,” which is the proper hope of the Church. Hence, they (rightly) looked to be taken out of this world at the Rapture before the wrath of God would fall upon it (Rom. 5:9).
Each chapter in the epistle ends with a reference to the coming of the Lord.
The RAPTURE and the REVELATION (Appearing) of Jesus Christ
Chapter 1:10, is the first mention of the Lord’s coming in the epistle. No epistle speaks of it more frequently. Scripture indicates that there are two distinct phases to the Lord’s coming. If this is not understood, the believer will surely be confused and will come away with mistaken ideas on this important subject. The main difference is:
• The first phase of His coming has to do with the Lord’s taking His saints to heaven in a glorified state. This will involve raising the New and Old Testament saints from the dead in a glorified state, and transforming the living saints into a glorified state, and then taking them all to heaven together (Matt. 25:6, 10-13; John 14:2-3; 1 Cor. 15:23, 51-56; Phil. 3:20-21; 1 Thess. 4:15-18; 2 Thess. 2:1; 3:5; Titus 2:13a; Heb. 9:28; 10:37; 11:40; Rev. 1:7; 3:10-11; 22:20). This has been called the Rapture––a word taken from the Latin, meaning “caught up.”
• The second phase has to do with the Lord’s bringing the glorified saints out of heaven with Him when He appears to judge the world in righteousness and to establish His millennial kingdom (Matt. 24:27, 30, 36-41; 25:31; 26:64; 1 Thess. 3:13; 4:14; 2 Thess. 1:7-10; 2:8-9; Jude 14-15; Rev. 11:15; 14:14-16; 16:15; 19:10-21). This coming is called “the revelation of Jesus Christ” (2 Thess. 1:7; 1 Peter 1:13) or “the appearing” (2 Thess. 2:8; Matt. 24:30; Col. 3:4; Titus 2:13; 2 Tim. 4:1, 8; 1 John 3:2).
The Old Testament saints knew about the Revelation—the Appearing (Isa. 30:27-28; Jude 14-15; Zech. 14:5), but they did not know about the Rapture and the glorification of the saints––which is purely a New Testament revelation (1 Cor. 15:51-56; Phil. 3:20-21; 1 Thess. 4:15-18). Although the Lord will come out of heaven on both occasions, the Rapture and the Revelation of Jesus Christ will occur at different times. Some of the other differences are:
The Rapture will occur when the Lord comes for His saints (John 14:2-3); the Appearing of Christ will occur when He comes with His saints which had been taken to heaven at the Rapture (1 Thess. 3:13; 4:14; Jude 14; Zech. 14:5).
The Rapture will occur before the seven-year tribulation period begins (Rev. 3:10), and the Appearing of Christ will occur “immediately after the tribulation” (Matt. 24:29-30).
The Rapture could take place at any moment (Matt. 25:13), but the Appearing of Christ will not occur until at least seven years after the Rapture (Col. 3:4).
At the Rapture, the Lord will come secretly, in “the twinkling of an eye” (1 Cor. 15:52); at His Appearing, He will come publicly, and every eye shall see Him (Rev. 1:7).
At the Rapture, He will come to deliver the Church (1 Thess. 1:10); at His Appearing, He will come to deliver Israel (Psa. 6:1-4). The Church will be delivered from going into the Tribulation (Rev. 3:10); whereas, the Jews will go through it but will be delivered from it in the end, by the Lord’s bringing the Tribulation to a close.
At the Rapture, He will come in the air for His Church because they are His heavenly people (1 Thess. 4:15-18); at His Appearing, He will come back to the earth (the Mount of Olives) for Israel because they are His earthly people (Zech. 14:4-5).
At the Rapture, He will take the believers out of this world and leave the wicked behind (John 14:2-3); at His Appearing, the wicked will be taken out of the kingdom of the heavens for judgment, and the believers (those who have been converted through the gospel of the kingdom that will be preached during the Tribulation) will be left to enjoy blessing on earth (Matt. 13:41-43; 25:41).
At the Rapture, He will come to deliver His saints (the Church) from the “wrath” to come (1 Thess. 1:10); at His Appearing, He will come to deliver the “wrath” (Rev. 19:15).
At the Rapture, the Lord will come as “the Bridegroom” (Matt. 25:10), but at the Appearing, He will come as “the Son of Man” (Matt. 24:30, 37, 39, 44, etc.).
At the Rapture, He will come as the "Morning Star" which rises just prior to daybreak (Rev. 22:16); at His Appearing, He will come as the "Sun of Righteousness," which is daybreak (Mal. 4:2).
At the Rapture, He will come without any signs, because the Christian walks by faith and not by sight (2 Cor. 5:7); at the Appearing, His coming will be surrounded by signs, because the Jews seek a sign (Luke 21:11, 25-27; 1 Cor. 1:22).
Reformed Theology sees the Rapture and the Revelation (Appearing) as one event, and this teaching has brought into the Christian profession nothing but confusion regarding Israel and the Church. These two events couldn’t possibly happen at the same time because there are several things that Scripture indicates will occur between them that make it unfeasible. For example, when the Lord comes and calls us away from the earth, He will take us into “the Father’s house” and formally introduce us to that heavenly scene (John 14:2-3). Shortly after that, the “judgment seat” review will take place (2 Cor. 5:10). After that, there will be a time of worship “round about the throne” in heaven (Rev. 4-5). Then, after that, there will be “the marriage of the Lamb” and “the supper” that follows (Rev. 19:6-10). It is only after these things have occurred that the Lord will come out of heaven with us at His Appearing (Rev. 19:11-21). If you combine the Rapture and the Appearing and make them one event, it leaves no room for these things to happen.
Another common misconception that Christians have concerning the Lord’s coming is that they think that He will come as a "Thief in the night" at the Rapture. However, a careful review of the Scriptures will show that each time the term occurs, it is in connection with His Appearing (Matt. 24:43-44; Luke 12:39-40; 1 Thess. 5:2; 2 Peter 3:10; Rev. 3:5; 16:15). At the Rapture, the Lord will come to call away the Church, which is His bride (1 Thess. 4:15-18, etc.). He comes at that time as "the Bridegroom" (Matt. 25:6-10)—not as a “Thief.” Coming as a Thief is no way to take one's bride! Moreover, the passages having to do with the Lord’s coming as a Thief speak of Him executing judgment on the world. This proves that it is referring to the Revelation (Appearing) and not to the Rapture, because there is no judgment to be executed on the world at the Rapture; it is a silent snatching away of believers from the earth.
For instance, Matthew 24:43-44 correlates the Lord’s coming as a Thief with Him coming as “the Son of Man”—which is the way He is presented in Scripture when He acts in judgment (Dan. 7:13; John 5:27; Rev. 1:13-16). He is never spoken of as the Son of Man in connection with the Church. That title is not even used in the epistles where the Church is addressed and instructed. (Hebrews 2:6 is a quote from the Old Testament.) 1 Thessalonians 5:2 states that Christ’s coming as a Thief is when He will bring “sudden destruction” upon the world of unbelievers. 2 Peter 3:7-10, connects His coming as a Thief with “the day of judgment.” Revelation 16:15-16, says that when the Lord comes as a Thief it will be to judge the armies that will gather at “Armageddon.” Moreover, the parable in Luke 12:36-39 indicates that the Lord's coming as a Thief is after "the wedding" has taken place! It couldn’t be referring to the Rapture, because then the Church would have missed her wedding!
The Need for Leaders & Role Models: 1 Thessalonians 2
(Chapter 2)
In chapter 1, we have had the need of the Christian worker being sure that the new convert whom he seeks to help is indeed a real believer. Now in chapter 2, we have the need of the new convert being sure that the Christian worker who reaches out to him is genuine. And, not merely that the Christian worker is sincere in his motives, but that he or she is one who knows the truth and can point him in the right direction. This is important because there are many who mean well, but sadly, are ensconced in bad doctrine and unscriptural ecclesiology, and thus, they are likely to lead the new convert in a wrong direction. There are also others in the Christian profession who are outright charlatan preachers who prey on new converts for selfish and fleshly reasons (Acts 20:30; Rom. 16:17-18; 2 Cor. 2:17; 11:12-15; 2 Tim. 2:16-18; 1 John 2:18-19, 26; 2 John 7-11). Obviously, the new believer needs to stay away from such persons.
Since these dangers are present almost everywhere in Christendom, a fair question to ask is: “How can a new believer be sure that the Christian worker who shows an interest in him is legitimate?” Paul addresses this question in this second chapter where the Christian worker is seen proving himself. He must clearly show from the Word of God that he is bringing the truth, and he must also clearly demonstrate that he has a genuine care and concern for the good of those he seeks to help––and through these things gain their confidence. This will take time. Since even the newest believer has the “unction” of the Spirit through the Spirit’s indwelling presence (1 John 2:20, 27), he will have the discernment to know (if he is in communion) whether something he is being taught is the truth or not. Being a babe in Christ, he will not be able to explain the truth because he has not yet learned it, but he will know the truth when it is presented. Conversely, error will not have the same “ring” of truth to it, by which he will know that it is not from God. A new Christian in Christianity today, where the house of God is in ruins (2 Tim. 2:20), has every right to be cautious about receiving instruction from someone.
Paul’s remarks, in chapter 2, are calculated to strengthen the confidence of the Thessalonians and to give them every reason to rest assured that he and his fellow workers were truly sent of God to help them. They were most definitely not seeking the Thessalonians for ulterior reasons, and thus, they could be looked to with confidence as being genuine Christian leaders and role-models.
The circumstances which led Paul to give the following review of the genuineness of his character, and of the principles involved in his service for the Lord, were because the enemies of the gospel were intent upon destroying the work that he had started in Thessalonica. Their strategy was to blacken the character of the principle labourer of that work. Hence, they made him the object of their accusations. This opposition to the gospel, apparently, had been reported to Paul by Timothy when he returned from Thessalonica (chap. 3:6). The attack, of course, was intended to shake the confidence of these new converts in Thessalonica and cause questions to arise among them concerning Paul. In this second chapter, he meets this attack, and what follows is a lengthy vindication of his character and ministry. In doing so, he gives us an exquisite picture of what a genuine servant of the Lord ought to be––both in word and in deed. The Spirit of God uses it to set before us what a new convert should see in those who seek to shepherd him in the path of faith.
Paul proceeds to give an outline of his actions from his very first “entrance” in among them.
The Power of His Ministry
Vs. 1—He says, “For yourselves, brethren, know our entrance in unto you, that it was not in vain.” That is, the mission of Paul and his company to reach the Thessalonians with the gospel had not been a failure. The power of God was evident in their ministry and the proof of it was that the Thessalonians had been saved by it! Deep radical changes had been effected in their lives through Paul’s preaching, and thus, they were the living evidence of its power. If any were to ask about his ministry, they, better than anyone, could testify of its reality and effectiveness. This was a convincing proof that he and his fellow workers had been sent of God and were endorsed by God.
The Price He Paid to Carry the Gospel to the Thessalonians
Vs. 2—Paul reminds them of the intense persecution that came against him and his fellow workers when they were “at Philippi”—which included being beaten and being imprisoned. Thus, their mission to reach the Thessalonians was exceedingly dangerous. Their lives were in constant jeopardy (Acts 15:26), but it didn’t deter them. They battled through various dangers to bring the gospel to Thessalonica. Risking oneself in this way is definitely not the sign of a sham minister with ulterior motives. All such, usually look for something more commodious and easy. If Paul and his workers had not been sent of God on this mission, they surely would have found some other place to preach. The fact that it didn’t deter them is clear evidence that they were not motivated by fleshly desires and worldly gain; and thus, their mission was truly from God.
The Purity of His Motives
Vss. 3-6—Paul proceeds to speak of the manner in which he and his fellow workers approached the Thessalonians. He lists seven negative things that they shunned in their ministry:
• “Not of error” (vs. 3a – W. Kelly Trans.)—First and foremost, their message was the truth of God; it was not some myth or fable fabricated by cunning men. This shows that they paid attention to doctrinal accuracy.
• “Nor of uncleanness” (vs. 3b)—Their ministry had no impure desires attached to it.
• “Nor in guile” (vs. 3c)—They had no clever plot to draw the Thessalonians after themselves, and thus, to create a personal following.
• “Not as pleasing men” (vs. 4)—Paul saw himself as a steward “approved of God” and “entrusted” by God to carry the message of the gospel to the world (1 Cor. 9:17). Having such a responsibility, he didn’t dare to stoop to ulterior motives in his labours. He knew that he served under the watchful eye of “God which trieth [tests]” the “hearts” of all men, and any such false motive would be detected by His omniscience (1 Sam. 2:3), and he would be rebuked for it.
• Not with “flattering words” (vs. 5a)—Their preaching among the Thessalonians did not use flattery to achieve results. It was not aimed at ministering to the ego of man to win them by fleshly means. The gospel that Paul preached is not the kind of a message that man in the flesh would invent because it makes nothing of man. To believe and receive the gospel requires humbling oneself in repentance; it is anything but flattering.
• “Nor a cloak [pretext] of covetousness” (vs. 5b)—They did not preach with a view to gaining something out of it for themselves––i.e. money. Paul was so sincere about this that he called on “God” to bear “witness” of the integrity of his heart in this matter. Thus, they refrained from taking any financial support from them; although, as “apostles of Christ,” they were perfectly entitled to it (1 Cor. 9:12; 1 Tim. 5:18).
• “Nor of men” seeking “glory” (vs. 6)—They were so far from wanting “glory from men” that they refrained from anything that savored of that character. They sought neither fame nor fortune from the Thessalonians.
Thus, Paul and his fellow workmen carefully avoided fleshly and worldly principles in their service. God would not have blessed their work had their motives been corrupt.
His Genuine Love & Care for the Saints
Vss. 7-8—As another proof of their genuineness, Paul speaks of their love for the Thessalonians. This was evident in that they devoted themselves to their care and were “gentle” with them as “a nurse would cherish her own children.” They “affectionately” yearned over these young converts. This was displayed in the fact that they not only imparted the truth of “the gospel of God” to them so that they could get saved, but they also gave their “own lives” to them because these saints were “dear [beloved]” to them. This had to do with the care and attention that they gave to the Thessalonians after they were saved.
The Integrity of His Conduct
Vss. 9-10—Paul asks them to remember how he and his fellow workers conducted themselves among them. They worked “night and day” with their own hands (Paul had a tent-making business – Acts 18:3) to feed themselves so that they would not be “chargeable” to them financially. The Thessalonians were witnesses of how “holily and justly and blamelessly” their lives were among them. This shows that what we are speaks louder than anything we say. The Christian minister must be careful to conduct himself appropriately in every dealing that he has with men.
The Character of His Ministry
Vss. 11-12—Paul not only nursed them “affectionately” as a mother (vss. 7-8), but he also “exhorted and comforted and charged [testified]” them as a “father.” This side of his ministry had to do with training and instructing and guiding these new converts in their first steps in the Christian path. It is significant that he says “each one of you.” This shows that a large part of ministering to new believers is to be done on an individual basis. An address directed to a company of Christians who are gathered together is good (Acts 20:7), but people are all different and they need individual attention to meet their specific needs. Paul’s ministry as a father was all in view of having his converts “walk worthy of God.” They needed to realize that they had been “called” by God for a very high purpose—to be vessels in which Christ’s glory will be displayed in the “kingdom.”
His Presentation of the Message
Vs. 13—Paul was thankful that when the Thessalonians heard their preaching, they could see that it was not merely the words of man’s wisdom but that it was a message which came from God—and therefore, it was received as “the Word of God.” This resulted partly from the manner of presentation which the servants of the Lord used in their preaching, and partly because of the faith of the Thessalonians. Paul, and those who worked with him, kept themselves out of the picture so that the hearers saw Christ and not the preachers. This is an important principle in ministry. In keeping with this principle, Paul said to the Corinthians, “For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake” (2 Cor. 4:5). Had the missionaries been interested in taking advantage of the situation for themselves, it would have manifested itself in the manner of their presentation. Those who have impure motives in their service usually make it known in the way that they minister, oftentimes without realizing it. Making nothing of themselves was a sure sign that these missionaries had no such designs. Paul was not congratulating himself for doing a good job in preaching, but rather, he was showing his integrity in presenting the truth. As a result, the Word of God worked in the Thessalonians “effectually,” and they “became followers of the churches in Judea” (vs. 14a). This was another proof that the missionaries were genuine and that they had been sent of God.
His Ministry Inspired Courage in Those Who Received It
Vss. 14-16—Moreover, the ministry of Paul and his companions was such that it inspired courage in the Thessalonians, to the point that they were willing to suffer for what they believed. And, in this way, they “became followers of the assemblies of God in Judea,” who were suffering similarly for their faith in Christ. By stating this, Paul was indicating that persecution is the common lot of all in Christianity. Not only was it leveled at the carriers of the message (vs. 2) but also at the believers of it (vs. 14). This persecution was mostly from the unbelieving Jews. They would not receive the truth themselves and they did all that they could to stop others from receiving it. Paul says that the great sin of these opposers was that they had “killed the Lord Jesus, and their own prophets, and have persecuted us.” And like Ishmael (who is a type of Israel after the flesh), they are “contrary to all men” (Gen. 16:12).
Paul said that the unbelieving Jews were filling up “their sins” by resisting the truth, and the wrath of God had “come upon them to the uttermost.” This was a reference to the governmental blindness that had swept over the nation in answer to the Lord’s prayer on the cross (Psa. 69:23; Matt. 13:14-15; Acts 13:11; Rom. 11:10, 25; 2 Cor. 3:14-16). A further judgment from God would come upon them in A.D. 70 by the literal destruction of the city of Jerusalem and the people (Psa. 69:24-25; Matt. 22:7).
Satan Was Working to Hinder Them
Vss. 17-18—Paul says, “We, brethren, being taken from [bereaved of] you for a short time in presence, not in heart....” (The word “bereaved” is literally “orphaned” in the Greek – see J. N. Darby Translation footnote.) This is a reference to Paul and Silas being chased out of Thessalonica (Acts 17:10). He explains here, that his absence from them had been longer than he had anticipated, but he assured them that his failure to get back to Thessalonica was not due to a lack of love for them. In fact, he tried “once and again” to return to Thessalonica, but “Satan hindered” him. This is significant in the thread of Paul’s thoughts in this chapter. He brings this up as a further proof that he and his fellow labourers were truly sent of God. If they were really doing Satan’s work, which they were accused of, Satan would not have hindered them. Satan would have helped them get back to Thessalonica to further mislead the Thessalonians! But since Satan was trying to hinder Paul, this ought to have been a clear sign to the Thessalonians that Paul was doing God’s work, because Satan is always against what God is doing.
The Divine Result of His Ministry—Reward in Heaven
Vss. 19-20—Paul was not discouraged by the working of the enemy. In spite of Satan’s oppositions, his “hope,” and “joy,” and “crown of rejoicing,” was to see his converts “in the presence of our Lord Jesus Christ at His coming.” He looked forward to meeting his converts and friends at the Lord’s coming (Rapture). The crown of rejoicing is just one of a number of crowns that will be given to believers at the judgment seat of Christ for various reasons and services.
• A crown “of gold” (Rev. 4:4)—This is a crown that every child of God will receive for believing the gospel.
• A crown “of life” (James 1:12; Rev. 2:10)—This is the martyr’s crown.
• A crown “of rejoicing” (1 Thess. 2:19)—This is the soul-winner’s crown.
• A crown “of righteousness” (2 Tim. 4:8). This crown is given to those who go on faithfully amid the unrighteousness in the ruins of the Christian profession.
• A crown “of glory” (1 Peter 5:4)—This is the shepherd’s crown.
• An “incorruptible” crown is for those who keep their bodies under subjection (1 Cor. 9:25).
• The “overcomer’s” crown is for those who in faithfulness rise above the adverse circumstances in which they have been put (Rev. 3:11).
Thus, the Lord’s work, done in the Lord’s way, under the Lord’s guidance, will be rewarded by Him in that day. Paul was confident that this was the end to which he was travelling in regards to his service. He longed to see the Thessalonian believers, and if not on earth, then in heaven. Our converts and the spiritual lessons we have learned in the school of God are really the only things we can take to heaven with us! Everything else that is material is “reserved unto fire” (2 Peter 3:7).
Some people, strangely, think that we won’t recognize each other when we are glorified; but if that were true, Paul’s words here would be meaningless. The saints will all know one another in that day (1 Cor. 13:12), just as the disciples recognized Moses and Elijah on the mount of transfiguration (Luke 9:30).
The Need for "Follow-Up" Work: 1 Thessalonians 3
(Chapter 3)
In this chapter, Paul touches on another thing that is important in working with new converts—the need to follow up with them with teaching and exhortation concerning the Christian revelation of truth and Christian practice (walk). This shows that new believers need “hands on” attention after they get saved. With this in mind, it was the habit of Paul and his co-workers to either have a couple of the workers remain behind with the new believers, or to return to them later to help them in this way. Some examples from the book of the Acts are:
• ANTIOCH (in Pisidia), ICONIUM, & LYSTRA—Paul and Barnabas returned to establish the new believers in the faith (Acts 14:21-23).
• SYRIA & CILICIA—Paul and Silas returned to strengthen the new converts in those areas (Acts 15:40-41).
PHILIPPI—Luke was left behind to strengthen and encourage the new converts. This is indicated by his use of the word, "they" rather than, "we" (Acts 17:1). Luke wrote the book of the Acts; when he accompanied Paul, he said, "we," and when he didn't, he would say "they." (Luke joined the missionary band in Troas and went with them to Macedonia and the city of Philippi – Acts 16:10).
THESSALONICA—No one stayed behind at first because the persecution was so intense (Acts 17:10), but later, Timothy was sent back there from Athens to establish and encourage them (1 Thess. 3:1-2).
BEREA—Silas and Timothy remained there to help them on in the faith (Acts 17:14) and then moved on to Athens at the call of Paul (Acts 17:15). (We know they reached Athens because Timothy was sent from Athens back to Thessalonica by Paul and Silas – 1 Thess. 3:2.)
ATHENS—Since Silas is not mentioned as accompanying Paul from Athens to Corinth (Acts 18:1), we thereby understand that he remained at Athens and shepherded the few who had believed in that city (Acts 17:34), and afterwards he went into Macedonia. (Silas and Timothy then went together to Corinth to link up with Paul – Acts 18:5; 2 Cor. 11:9).
CORINTH—Silas and Timothy remained behind at Corinth when Paul left with Aquila and Priscilla (Acts 18:18). Apollos also went there later (chap. 18:27-28).
EPHESUS—Aquila and Priscilla were left in Ephesus when Paul went on to Jerusalem (Acts 18:19-28). Later, Paul besought Timothy to remain there when he pressed on to Macedonia (1 Tim. 1:3).
The Purpose of “Follow-up” Work
Vss. 1-5—Having this concern for their converts in Thessalonica, Paul and Silas (“we”) thought it good to send Timothy back to Thessalonica from Athens to “establish” them and to “encourage” them.
• To “establish” the saints (vs. 2a) is to ground them in the doctrine of Paul’s “gospel” and “the revelation of the Mystery” (Rom. 16:25).
• To “encourage” the saints (vs. 2b) is to warm their hearts and to encourage them in practical matters of Christian living.
The first aspect is doctrinal and the second is practical. These things always go together in Scripture. In fact, every doctrine in New Testament Scripture ought to have a practical ramification in the Christian’s life. They may be taken up separately for the sake of learning them, but ultimately, they cannot be divorced from one another; otherwise, the believer will become imbalanced.
A letter, such as this very epistle, would be a great help to the Thessalonians, but they really needed someone to be with them face to face to minister to them. The sending of Timothy to the Thessalonians, in fact, shows that there is nothing that can replace personal visits among the saints. To send along a letter, make a phone call, give a book of ministry or an audio recording, are all good and helpful, but new converts need personal, "hands on" type of contact. Thus, there are some things that really can only be met with by personal visitation (1 Cor. 11:34b).
We may be asked, “What exactly are the tenets of Paul’s gospel and the Mystery that Timothy would have taught the Thessalonians in view of establishing them?” The following is a list of some of these things which he might have brought before them to this end:
Truth Concerning the Persons of the Godhead (Theology)
• The Trinity—the divinity of the Persons in the Godhead—the Father, the Son, and Holy Spirit (Matt. 3:16-17).
• The Person of Christ—His deity, His eternal Sonship, His incarnation, and sinless humanity (2 John 9).
Christ the Firstborn (Rom. 8:29) and Only-begotten (John 3:16).
The propitiatory and substitutionary aspects of Christ’s work in atonement (Rom. 3:25; 4:25).
Christ’s resurrection and ascension in glory (1 Cor. 15:12-20; Acts 1:9-11).
Christ our High Priest and Advocate (Heb. 2:17; 1 John 2:1).
Truth Concerning Salvation & Its Related Blessings (Soteriology)
The righteousness of God (Rom. 3:21-26).
The quickening and sealing of the Spirit (Eph. 1:13; 2:1).
The difference between new birth and salvation (John 3:3-8, 14-17).
The difference between bought and redeemed (1 Cor. 6:19; 1 Peter 1:18-19).
The various aspects of forgiveness—eternal (Eph. 1:7), governmental (Matt. 18:26-35), restorative (1 John 1:9), administrative (2 Cor. 2:10), and brotherly forgiveness (Eph. 4:32).
Justification by faith, and justification of life (Rom. 5:1, 18).
Reconciliation—of persons and things (Col. 1:20-21).
• Regeneration (Titus 3:5).
• The sonship of believers (Gal. 4:1-7).
The true character of life eternal (John 17:3).
The acceptance of the believer “in Christ” (Rom. 8:1) and the formation of Christ in the saints—“Christ in you” (Rom. 8:10; Col. 1:27).
The eternal security of the believer (John 10:27-28; Rom. 8:31-39).
The various aspects of sanctification (1 Cor. 6:11; 1 Thess. 4:4-7; 1 Cor. 7:14).
The standing and state of believers (Rom. 5:2; Phil. 2:20).
The two natures in the believer (Rom. 7:14-24).
The difference between sins and sin (Rom. 3:25; 6:2).
The "old man" and the "new man" (Eph. 4:22-24).
The two states: “in the flesh” and “in the Spirit” (Rom. 8:9).
The indwelling of the Spirit (sealing, earnest, and anointing) and the filling of the Spirit (1 Thess. 4:8; Eph. 5:18; 2 Cor. 1:21-22).
Deliverance (Rom. 8:2).
Christian perfection (Heb. 10:14; Col. 1:28; Heb. 11:40).
The new creation race wherein “likeness” and “image” are restored (James 3:9; Col. 3:10).
Glorification—involving immortality and incorruptibility (1 Cor. 15:51-57).
Baptism (Rom. 6:3-4; Gal. 3:27).
The mysteries of the kingdom of the heavens (Matt. 13-25).
• Eternal judgment—the suffering of the lost in Hades and in Hell (Matt. 11:23; 10:28).
Truth Concerning Church Doctrine & Practise (Ecclesiology)
The formation of the Church as the body and the bride of Christ through the baptism of the Holy Spirit (1 Cor. 12:12-13; Rev. 21:9).
The heavenly calling, character, and destiny of the Church (Acts 10:11-16).
The true ground on which Christians are gathered, giving practical expression to the truth of the one body (Matt. 18:20; Eph. 4:4).
The truth of the original simplicity of the Lord’s Supper at the Lord’s Table (1 Cor. 10:16-17; 11:20-26).
The unity of the Spirit (Eph. 4:3).
The freedom of the Spirit's leading in prayer, praise, and ministry when saints are gathered together in assembly (1 Cor. 12:1-11).
The priesthood of all believers (1 Peter 2:5).
The distinction between gift and office in the Church (Eph. 4:11; 1 Tim. 3:1-14).
• The two aspects of the house of God (1 Tim. 3:15; 2 Tim. 2:19-20).
• Administrative offices in the house of God (1 Tim. 3:1-14).
• Assembly judgment and discipline (1 Cor. 5:1-13).
Truth Concerning Future Events (Eschatology)
The purpose of God to head up all things in Christ, in two spheres (heaven and earth) in a coming day—the Millennium (Eph. 1:10).
The dispensational ways of God with Israel, the Church, and the millennial kingdom saints (Rom. 9-11).
The Times of the Gentiles (Luke 21:24).
The difference between “last days” of the Church and Israel (Heb. 1:2; 2 Tim. 3:1).
The difference between the Church and the kingdom (Matt. 16:18-19).
The “gospel of the kingdom” as being distinct from the “gospel of the grace of God” Matt. 4:23; Acts 20:24).
The scope and order of prophetic events in the “Beginning of Sorrows,” the “Great Tribulation,” and the “Indignation” (Matt. 24:8, 21).
• The Lord's coming for His saints (the Rapture) before the Tribulation period (1 Thess. 4:15-18) and then with the saints (the Appearing) at the end of the Great Tribulation (1 Thess. 3:13; 5:1-4).
• The judgment seat of Christ (2 Cor. 5:10).
The two resurrections (John 5:29).
The inheritance of all things (Eph. 1:11, 18).
The Millennium (Rev. 20:4).
The Eternal State (Rev. 21:1-8).
• The various aspects of the Kingdom (Matt. 13:11).
The “Day of the Lord” (1 Thess. 5:2), the “Day of Christ” (Phil. 1:6), and the “Day of God” (2 Peter 3:12).
Practical Truth
Some of the things that Timothy may have touched on in seeking to “encourage” the Thessalonians in their practical walk are:
• What is involved in walking by faith (2 Cor. 5:7).
• Fellowship (Acts 2:42; 1 Cor. 1:9).
• Discipleship (Luke 14:25-33; John 8:31).
• Dedication and Consecration (Rom. 12:1-8).
• The Christian virtues of faith, hope, and love (1 Thess. 1:3).
• Morality (1 Cor. 6:12-20; 1 Thess. 4:1-7).
• Marriage and family responsibilities (1 Cor. 7).
• Self-judgment (1 Cor. 11:27-32).
• The school of God and its disciplines (Heb. 12:5-11).
These lists cover many basic Christian doctrines and practices, but they are by no means exhaustive. They are topics that every believer needs to understand and to be established and encouraged in. People these days have a distinct advantage over the saints in those early days before the New Testament Scriptures were written. Nevertheless, even though the epistles had not been written yet, Timothy had learned these things by sitting at Paul’s feet (2 Tim. 3:10, 14). This made him a useful man in helping to establish the Thessalonians (1 Tim. 4:16; 2 Tim. 2:2).
Teaching and Pastoral Work
In order for a person to ground and settle others in the tenets of Christian doctrine and practice, he himself must be grounded in them. As mentioned, Timothy was well able for this work, for Paul said, “Thou hast fully known my doctrine, and manner of life” (2 Tim. 3:10). He had a gift for teaching (1 Tim. 1:3; 4:6, 13) and for shepherding (Phil. 2:19-21). Therefore, Paul calls him a “minister of God” (vs. 2). In doing this, he gave his apostolic commendation of Timothy to the Thessalonians. This would give them confidence in him, and assure them that what he had taught them was from God.
The practical aim of this two-fold ministry of establishing and encouraging the saints was with a view that “no one might be moved” (vs. 3). In stating this, Paul now reminds them that they were in a spiritual battle with a very wicked enemy—the devil, whom he calls “the tempter” (vs. 5). Satan was seeking to shake their confidence in the Lord through the “afflictions” of persecution leveled at them. It was designed to move or drive them away from following the Lord.
In a parenthesis in verses 3b-4, Paul reminds them that they had seen the fierceness of it firsthand by what had happened to Silas and him when they were with them (Acts 17), and that it was normal to Christianity to "suffer tribulation" of this kind. Thus, they needed to be prepared for it. Every new convert needs to understand that Christianity is not popular. The whole world system and those who are part and parcel with it are opposed to God and Christ. To take the Christian stand means that there will surely be reproach and persecution from those who hate Christ (John 15:19). Unfortunately, through hearing a faulty presentation of the gospel, many today have the idea that by getting saved they will never have another problem again in their lives. They mistake the Lord, as Mary Magdalene did, for being “the Gardener” (John 20:15). That is, they think that He will rake their lives into a beautiful bed of roses and that they will never be sick again, or have money problems, and that everything they undertake in life will be a success, etc. However, Scripture does not teach this. The truth is that the Lord may not necessarily take us out of our problems, but rather, He will help us in them. Hence, the new convert needs to be prepared for adversity, since it is normal Christianity. It is important that they understand this so that they will not be disillusioned when problems and opposition come their way.
Perfecting That Which Was Lacking
Vss. 6-7—Timothy returned to Paul and his fellow labourers with “good tidings” that the Thessalonians’ spiritual state was good. When he told the Apostle of their “faith” and “charity [love]” and of their great desire to see the missionaries again, Paul and those with him were “comforted,” for they too were being buffeted with “distress and tribulation” from Satan’s attacks. The news that the Thessalonians were enduring those things for Christ’s sake was something to thank the Lord for. This shows that continuance in the path gives evidence of the reality of one’s faith.
Hope is conspicuous by its absence here. It is the third item in the trio of Christian virtues mentioned in chapter 1:3—faith, love, and hope. Since these three things normally go together in reference to the Christian’s state, it is evident by hope’s absence that there was some weakness with the Thessalonians in this regard. From what Paul alludes to in chapter 4:13-14, we gather that they had a misunderstanding regarding the saints who had deceased. Apparently, they thought that all such would miss out on being part of the kingdom of Christ when He would reign. Also, from 2 Thessalonians 2, we learn that they had some misunderstandings in connection with “the day of the Lord,” resulting from bad teaching which had infiltrated their ranks and had upset their hope.
Vss. 8-9—Paul proceeds to tell the Thessalonians that he and his fellow workers would not rest until they reached a point in their spiritual development where they could “stand fast in the Lord.” This was a particular concern to Paul (Col. 1:28), and it should be a concern of every Christian worker labouring with new converts. Until young converts “come in [arrive at] the unity of the faith, and of the knowledge of the Son of God, unto a perfect [full-grown] man, unto the measure of the stature of the fulness of Christ,” they will remain as “children [babes]” and will be in constant danger of being “tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph. 4:13-14). It is, therefore, imperative that all such get established in the faith as soon as possible.
Nevertheless, Paul gave “thanks” for what he saw in their spiritual progress, and continued to pray “night and day” for them and for an opportunity to be with them face to face and to “perfect” what was “lacking” in their “faith.” This would likely have to do with those things that they had misunderstood concerning the hope (vs. 10). Until that time came, Paul hoped that this epistle would minister to that need. He committed the timing of this visit to “God Himself” who would open the way in His good time (vs. 11).
Vss. 12-13—In the meantime, Paul’s desire and prayer was that the Lord would cause them to “increase and abound in love one toward another, and toward all men.” This shows that he had a keen interest in their spiritual growth—which is not just having an intellectual understanding of the truth, but also of having the heart’s affections moved in accord with the truth, which evidences itself in having “love one toward another.” Thus, spiritual growth is not merely having a grasp of the truth, but the truth having a grasp on us!
Paul’s ultimate goal was that God would “stablish [confirm]” their “hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints.” In other words, he wanted to see them get through the dangers and pitfalls in the pathway of faith and be preserved in holiness unto the end of their earthly journey, so that they would be displayed in full kingdom glory when Christ comes. The aspect of the Lord’s coming that he is referring to here is the Appearing of Christ, when “He shall come to be glorified in the saints, and to be admired in all them that believe” (2 Thess. 1:10).
In this third chapter, we see that Paul’s great desire for the Thessalonians was that they would grow spiritually in the Lord, and in the end, that they would be approved of God and ultimately be displayed in kingdom glory with Christ. It has been the underlying theme of the chapter. Christian maturity has been his aim. Thus, follow-up work among new converts involves:
• Establishing them through sound teaching.
• Encouraging them through personal interaction.
• Praying for them regarding their spiritual growth.
Paul's Exhortations to the Thessalonians: 1 Thessalonians 4-5
(Chapters 4-5)
The practical exhortations begin in this section of the epistle. These exhortations fall into two categories:
• Chapters 4:1-5:11—Exhortations regarding our personal lives in view of the Lord's coming.
• Chapter 5:12-28—Exhortations regarding our collective assembly life in view of the Lord's coming.
Chap. 4:1—Paul begins his exhortations with: “We beseech you, brethren, and exhort you by the Lord Jesus.” This indicates that the things which he was about to exhort them were connected with the believer’s recognition of the Lordship of Christ. That is, the owning of His lordship authority in their lives. The Thessalonians had “received” these practical exhortations already when Paul was with them, but he felt that it was necessary to re-emphasize them here. He added, “Even as ye also do walk,” thus commending them for having put these exhortations into practice in their lives. These things pertained to how they should “walk” to “please God.” The result would be that they would “abound more and more” in spiritual growth.
Practical Things That Should Characterize Christians While They Wait for the Lord's Coming: 1 Thessalonians 4:2-5:11
(Chapters 4:2–5:11)
In this section of the epistle, Paul outlines four great things that ought to characterize the practical lives of Christians who are waiting for the Lord to come. These things are to be viewed as being normal to Christian living:
• Holiness toward God (chap. 4:2-8).
• Love toward one another (chap. 4:9-10).
• Honesty toward them who are without (chap. 4:11-12).
• Watchfulness in view of the Lord's coming (chaps. 4:13–5:11).
Holiness Toward God
Vss. 2-8—Paul begins with reminding them of the moral “charges” that he had given them when he was with them, because it was “the will of God” that they should walk in practical “sanctification” (vss. 2-3). Sanctification means “to make sacred by being set apart.” In connection with Christians, it is used in three ways:
1) Absolute or Positional Sanctification
This is a work of God done in the believer through new birth (1 Cor. 6:11; 2 Thess. 2:13; 1 Peter 1:2) and for the believer through being justified by faith in Christ (Acts 20:32; 26:18; Rom. 1:1; 1 Cor. 1:2, 30; Heb. 10:10, 14; 13:12; Rev. 22:11) whereby he is set apart from the mass of mankind for eternal blessing. This is a once-and-for-all thing and is true of every believer, regardless of what state his practical life may be in.
2) Progressive or Practical Sanctification
This has to do with the believer perfecting holiness in his life practically (John 17:17; Rom. 6:19 ("holiness"); 2 Cor. 7:1 ("holiness"); 1 Thess. 4:4-7; 5:23; Eph. 5:26-27, and Heb. 12:14 ("holiness"). This aspect of sanctification should be an on-going, daily exercise in the believer's life. It involves judging oneself, and separating in thought and action, from everything that is inconsistent with the holiness of God. It is the aspect that Paul is referring to here in 1 Thessalonians 4.
3) Relative or Provisional Sanctification
This has to do with a person being in a clean place on earth through his association with what is clean, without necessarily having an inward work of faith in his soul.
In the case of a marriage where one partner is saved and the other is not, the unbelieving one is “sanctified,” in this relative sense, by his or her association with the believing partner who is sanctified (1 Cor. 7:14). It does not mean that the unbeliever is thereby saved, but that he is in a place of holy privilege.
In the case of those associated with Abraham, Romans 11:16 states that they are in a place of relative holiness (sanctification). The point that the Apostle Paul is making in this passage is, that if the "root" of the nation of Israel (Abraham) has been set in a holy place of privilege in relation to God, then the "branches" (Abraham's descendants) are in that “holy” place too (Deut. 7:6; 14:2; 1 Kings 8:53; Amos 3:3).
The Apostle also refers to a person purging himself from the confusion that has come into God’s house (Christendom) by “separating himself” from it, and thus, being “sanctified” in this relative sense (2 Tim. 2:19).
This aspect of sanctification is also seen in Hebrews 10:29. The Jews who professed faith in Christ in that day had thereby taken Christian ground, and thus, they had been “sanctified” in a relative sense by Christ’s blood. But some of these were not even born of God.
The Sin of Fornication
Vss. 3b-8—The chief thing that Paul had in mind here, in connection with practical sanctification, was the sin of “fornication.” This term covers a broad spectrum of immoral behaviour, all of which are to be abstained from in Christian living. In 1 Corinthians 5, it is in connection with incest; in this chapter it has to do with adultery, and in Jude’s epistle it is in connection with homosexuality. Paul insists that every one among them should “possess [keep or preserve] his vessel in sanctification and honour.” The “vessel” that he is referring to is our physical body. Since marriage involves the physical union of “they two” becoming “one flesh,” some translations suggest that “vessel” could be translated as “wife.” In fact, the word “vessel” is used for wife in 1 Peter 3:7.
Marriage in Christianity is to be held in “honour” (Heb. 13:4), which was something that was not done in heathendom. Since these Thessalonians had been saved out of that heathen lifestyle, they needed to understand that God’s intention for Christian marriage was not along the base lines of “the lust of evil concupiscence [passionate desire].” Hence, they were not to be found “overstepping the rights of and wronging” their “brother” in the matter—i.e. adultery.
Paul proceeds to mention three great reasons why we must abstain from moral evil:
• The Lord’s governmental judgment will be upon all such who engage therein (vs. 6). He is “the Avenger of all such” (Prov. 6:29).
• God has a claim on us through redemption to be holy. He has “not called us unto uncleanness, but to sanctification.” The person who “disregards his brother” by overstepping himself in adultery “disregards, not man, but God” (vss. 7-8a).
• The believer’s body is “the temple of the Holy Spirit,” and it, therefore, must be devoted to the service of the Lord and not to immoral practices (1 Cor. 6:19). God has “given unto us His Holy Spirit” and this divine Guest within us will be grieved by such activity (Eph. 4:30). We will lose the practical benefits of His presence—such as giving us the present enjoyment of our blessings in Christ and practical discernment (vs. 8b).
Love Toward One Another
Vss. 9-10—Paul goes on and says, “Now concerning brotherly love....” The practical flow of brotherly love among the saints is normal to Christianity and a mark of a healthy assembly (John 13:34-35; Heb. 13:1). They had been “taught of God to love one another.” This refers to the new life in the believer responding normally and according to its nature. The Apostle John said that this is one of the characteristics of the new life and nature: “Every one that loveth Him that begat loveth him also that is begotten of Him” (1 John 5:1).
He commends them for letting their love express itself among the other saints in Macedonia (Philippi, etc.) and encourages them to “increase more and more” in this virtue. This will happen quite naturally, but the problem often is that we hinder the outflow of divine love inherent in our new natures. Hence comes the needed exhortation, “Let brotherly love continue” (Heb. 13:1).
Honesty Toward Them Who Are Without
Vss. 11-12—Paul moves on to speak of the need for being gainfully employed and occupied with upright things so that the world would see that we are honest persons.
Paul had taught them the great truth of the Lord’s coming (the Rapture), and they rightly lived in the imminence of it. But some of them wrongly reasoned that if the Lord was going to come—and it could be that very day—why bother with working at all? Brotherly love that was in action among the saints in Thessalonica had taken care of those who lacked, and these persons may have presumed that that same love would take care of them too. These converts were predominantly Greeks, and the Greek philosophers of those times despised manual labour. So, when the idea of “not working at all” (2 Thess. 3:11) arose among the Thessalonians, there were certain ones who had been saved out of that philosophical persuasion who naturally gravitated to it. They may have excused their idleness with the thought that it was faith on their part not to work, because it showed (in their minds) that they were truly living in the imminence of the Lord’s coming. But it was not a good testimony to the world.
Understanding that this situation existed among them, Paul exhorts them to “study [strive eagerly] to be quiet, and to do your own business, and to work with your own hands,” so that they would “walk honestly” before “them that are without.” Even those of the world despise a man who will not work to support his family. Far be it that such a thing should be found among Christians (1 Tim. 5:8). Hence, they were to work with their own hands and to go on quietly with the Lord. Paul instructs us that we should pray to that end (1 Tim. 2:1-2). He adds, “As we commanded you,” reminding the Thessalonian believers that he had already exhorted them along these lines when he was with them. When Christians neglect this, the world will be quick to find fault. To negate this, we are to “provide things honest in the sight of all men” (Rom. 12:17).
In the second epistle, Paul told them that if there was an individual who persisted with not working, they were to “withdraw” themselves from him and to “have no company with him, that he may be ashamed” (2 Thess. 3:6-16). This shows that Paul saw this idleness as a serious disorder and something that was damaging to the Christian testimony.
Watchfulness in View of the Lord’s Coming
(Chapters 4:13–5:11)
Paul then sets straight the misunderstanding that the Thessalonians had regarding their loved ones who had recently died. Somehow—probably through bad teaching which 2 Thessalonians 2:2-3 suggests—they had picked up the idea that their brethren who had “fallen asleep” were going to miss out on the Rapture and of being part of the kingdom that Christ would establish when He appeared. This caused much grief and “sorrow” among them. It shows how bad doctrine (misinformation) can affect our joy. These poor souls were sorrowing over something that wasn’t even true!
Vs. 13—Paul traces the whole thing to a simple matter of ignorance, and says, “I would not have you to be ignorant, brethren, concerning them which are asleep.” There was no need for them to “sorrow...even as others who have no hope,” for they would surely see their brethren again. Death is not a final parting of brethren. Paul does not say that we shouldn’t sorrow when death claims a believing loved one, but that it need not be to the extent of despair that unbelievers experience.
It is interesting that this state of “sleep” is said to be something that is brought to pass “through Jesus.” This means that their death, though it may seem untimely for the saints who remain alive, is really no accident. In fact, the Lord Jesus is the One who induces it—He puts them to sleep! His manhood name, “Jesus,” is used alone here (without His titles) to emphasize His sympathy, for He too walked in this world as a Man and knows what it is to pass through the article of death. Their disembodied spirits and souls are presently with Him while they are in the separate or intermediate state, and thus, they couldn’t be in better hands (2 Cor. 5:8; Phil. 1:23). Their bodies lie in the grave awaiting resurrection.
It is well for us to remember that when the Bible speaks of believers sleeping, it refers to their physical bodies, not their spirits and souls (Matt. 27:52). Sleep is never applied to unbelievers who have died. “Soul sleep” is a false doctrine that supposes that the spirits and souls of the dead are not conscious. However, Scripture says that believers who die go immediately into “paradise” (Luke 23:43) and are “with Christ which is far better” (Phil. 1:23). How could this possibly mean being made unconscious? An unconscious sleeper cannot experience the thrill of paradise. If he is unconscious he wouldn’t know a good state from a bad one! Nor could he experience fellowship with Christ! Paul said, “For me to live is Christ, and to die is gain” (Phil. 1:21). He lived and served in the enjoyment of communion with Christ. If he were to die, and if that meant that he would become unconscious, he would lose the blessedness of his sweet fellowship with Christ! How could death be a “gain” to him?
Vs. 14—Paul then says, “For if (since) we believe that Jesus died and rose again, even so them also which sleep in [through] Jesus will God bring with Him.” That is, just as surely as Jesus died and rose again, so also will those who are asleep be raised, for both are of the same order of resurrection. Scripture says, “Christ the first-fruits; afterward they that are Christ’s at His coming” (1 Cor. 15:23). Thus, the basis of the believer’s hope of resurrection is founded on the fact of Christ’s resurrection (1 Cor. 6:14). His resurrection is the pledge and proof of the believer’s resurrection! Bible teachers call this “the first resurrection.”
Three Phases to The First Resurrection
There are actually three phases to the first resurrection:
• “Christ, the first-fruits” (1 Cor. 15:23a).
• “They that are Christ’s at His coming”—the Rapture. This refers to both Old and New Testament saints (1 Cor. 15:23b).
• The faithful who die during the seventieth week of Daniel’s prophecy (Dan. 9:27). This will occur just prior to the Appearing of Christ (Rev. 14:13; 20:4).
Four Things That Give Us Comfort Regarding the State of Departed Believers
Comfort concerning our loved ones who have deceased will not come from listening to the opinions of sincere people, nor will it come from subjective feelings that we might have concerning their state. Comfort can only come from understanding and believing the facts regarding those who have departed, and these facts can only be found in the Word of God. The gospel has brought these things concerning “life and incorruptibility” to light (2 Tim. 1:10), and when they are understood, they give us peace and comfort. The following four facts help to this end:
• The state of death is temporary—This means that our loved ones who have passed away will not be dead and gone forever. They will rise again when the Lord comes at the Rapture (1 Thess. 4:15-16; 1 Cor. 15:23, 51-56). Since the Lord’s coming is imminent, their rising from the dead could be today!
• The condition of departed believers is that of bliss—While the spirits and souls of departed believers are in the intermediate state, waiting for the Lord to come, they are “with the Lord” (2 Cor. 5:8) “in paradise” (Luke 23:43) and in a state which is “very far better” (Phil. 1:23). This means that they are with the best Person possible and are far happier than they ever could be on earth. This gives us comfort, knowing that all is well with them.
• Their death has not been an accident—God makes no mistakes in what He allows to happen to His people, because “His way is perfect” (Psa. 18:30). While we may not understand why He has allowed death to overtake one of our loved ones, He will explain it all in the coming day, and it will make perfect sense.
• There is going to be a grand reunion of the saints—At the Rapture, the deceased saints and the living saints will all be caught up together, and we will never be separated again (1 Thess. 4:17). This, too, is a great comfort.
A Parenthesis: 1 Thessalonians 4:15-18
The Lord’s Coming—The Rapture
Vss. 15-18—The aspect of the Lord’s coming that Paul has been speaking of in verse 14 is the Revelation, or the Appearing of Jesus Christ. When the Lord appears and judges the world in righteousness, “God will bring with Him those who have fallen asleep.” But in order for them to come with the Lord out of heaven, the sleeping saints will have had to be raised from the dead prior to His Appearing. Therefore, in a parenthesis (vss. 15-18), Paul explains how and when this will happen.
Vs. 15—He tells us that what he was about to say is something that he had received by “the Word of the Lord.” In mentioning “the Word,” Paul did not mean that he got it from the written Word of God—i.e. the Old Testament. Nor was he saying that he got it from the New Testament, for it had not been written yet. He meant that it was a special communication, or revelation, that had been given to him from the Lord. Thus, it was not something that was based on theological speculation or conjecture—it came from the Lord Himself! On these grounds, he assures the Thessalonians that “we which are alive and remain shall not prevent [go before] them which are asleep.” Thus, all of the saints (the living and the dead) will go into heaven in a glorified state together.
Vs. 16—Paul proceeds to tell us when this transfer to heaven will take place. He says, “The Lord Himself, with an assembling shout, with archangel’s voice, and with trump of God, shall descend from heaven,” and He will call us all away together. This is the believer’s “blessed hope” (Titus 2:13). It is what Bible teachers call the Rapture. (The word, “Rapture,” is found in the Latin Vulgate Bible, where the words, “caught up,” appear in our English Bibles.) Paul speaks of three things here:
• The “assembling shout”—This is to raise New Testament saints.
• The “archangelic voice”—This is to raise the Old Testament saints.
• The “trump of God”—This is to call away the saints who are alive and remain on earth.
The “shout” awakens “the dead in Christ.” These are Christians who have died down through the years since the day of Pentecost, when the Church began. We know that they are Christians because they are said to be “in Christ.” All believers from the beginning of time have a blessed relationship with the Lord, but only Christians are in this position before God. “In Christ,” literally means to be “in-Christ's-place-before-God.” In order for this to be so, Christ had to ascend to God’s right hand as a glorified Man and send the Holy Spirit, by which believers are linked to Him in that place at God’s right hand. Thus, to be "in Christ" is a distinctly Christian term denoting the believer’s link to Him as the Head of the new creation race. Old Testament saints are not said to have this connection with Christ, even though their souls and spirits are safe with Him in heaven.
Having died in faith, the souls and spirits of these dear Thessalonian believers have gone to heaven to be with Christ while their bodies sleep in the grave. All such could be called “the sleeping portion” of the Church. It is noteworthy that even though death has claimed their bodies, they are still referred to as being "in Christ." This shows that death has not changed a single thing as far as their standing before God is concerned. At the Lord's coming, these Christians will have their bodies rise out of their graves in a glorified state (1 Cor. 15:23, 51-56; Phil. 3:20-21). This is part of the second phase of the first resurrection mentioned previously.
At the same time, the Lord will make Himself heard “with archangel’s voice.” The KJV implies that Michael the archangel will come with the Lord and will utter his voice, but it should be translated “with archangel’s voice.” This suggests that it will be the Lord’s own voice in the character of the archangel. It has to do with the Lord’s calling of the Old Testament saints out of their graves. He had often appeared to His people of old as "the Angel of the Lord," and now, at this moment, He will call them out of their graves with that same voice with which they are familiar. They will rise out of their graves at the same time the "dead in Christ" rise. Even though these are different classes of righteous persons, both the dead in Christ and the Old Testament saints will partake in the second phase of the first resurrection at the same time.
Hebrews 11:40, confirms this, stating that the Old Testament saints will be “made perfect” at the same time as the New Testament saints are perfected. They are referred to as "just men made perfect" (Heb. 12:23). Also, in connection with resurrection, 1 Corinthians 15:23 says, “Christ the first-fruits: afterward they that are Christ’s at His coming.” Those who “are Christ’s” are all the saints of God from the beginning of time who have died, not just the Church. Furthermore, in the book of Revelation, the 24 elders (who represent the New and Old Testament saints) are seen in heaven before the Tribulation judgments occur (Rev. 4-5). The Old Testament saints, therefore, must have been raised sometime prior to the Tribulation period.
The following quotes from respected expositors teach this: “The shout of the Lord is for the Church, the voice of the archangel is for Israel, and the trump of God for [believing] men generally” (Scripture Truth, vol. 30, p. 60). L. M. Grant said, “‘With the voice of the archangel’ is added here. Only Michael is referred to in Scripture as the archangel (Jude 9). Whether there may be others we cannot say. Since Michael is called Israel’s prince (Dan. 10:21), and the dispensation of the Law was ordained by angels in the hand of a mediator (Gal. 3:19), it has been suggested that the archangel’s voice may have some connection with the raising of Old Testament saints at the coming of the Lord” (First and Second Thessalonians, p. 29). H. A. Ironside said, “The archangel in the Old Testament is connected with the Jewish people in a very special way. ‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people’ (Dan. 12:1). When the Lord Jesus comes in fulfillment of these words, not only the saints of this age, but also the saints of all past ages will be included. So the voice of Michael the archangel will be heard at the same time that the Lord gives the awakening shout” (Addresses on Thessalonians, p. 50). W. Macdonald said, “The voice of Michael, the archangel, is commonly understood as being a command for the O.T. saints, since he is so closely associated with Israel (Dan. 12:1; Jude 9; Rev. 12:7). (Believer’s Bible Commentary, p. 2038). Paul merely alludes to the raising of the Old Testament saints here, in verse 16, because his thoughts and focus in this passage were on the Thessalonian believers who were sorrowing over their brethren (fellow Christians) who had died.
The “trump of God” signals the catching away of the living saints who will be “alive and remain unto the coming of the Lord.” These will be “caught up together” with those who are raised from the dead (vs. 17). This is “the last trump” mentioned in 1 Corinthians 15:52. It is not, however, “the great trumpet” in Isaiah 27:13, Matthew 24:31, and Revelation 11:15, which has to do with the restoration of Israel after the Appearing of Christ. Paul then gives the assuring words: “So shall we ever be with the Lord.” (vs. 17b).
The Moment for Which All Other Moments Are Made
This will all happen “in a moment, in the twinkling of an eye” (1 Cor. 15:52). H. E. Hayhoe used to say, “This is the MOMENT for which all other moments have been made.” It will be the first time the Church, which is the bride of Christ, will see its glorified, heavenly Bridegroom! Presently, the deceased saints are “with Christ” in heaven (Phil. 1:23; 2 Cor. 5:8), but they do not have their bodies to participate in what their spirits and their souls are enjoying. But when this moment arrives, we will be instantly glorified like Christ (Phil. 3:20-21), and we will see Him face to face! An Old Testament type of this is seen in Isaac (a type of Christ) lifting up his eyes and Rebekah (a type of the Church) also lifting up her eyes, and they meet for the first time. When this happened, Rebekah “sprang off the camel”—a picture of the Rapture (Gen. 24:63-64).
And shall we see Thy face,
And hear
Thy heavenly voice,
Well known to us in present grace?
Well may our hearts rejoice.
With Thee in garments white,
Lord Jesus, we shall walk;
And spotless in that heavenly light,
Of all Thy sufferings talk.
L. F. #270
The Normal Christian Hope—To Be Called Away to Heaven Without Seeing Death
All through this passage regarding the Lord’s coming (the Rapture) Paul has included himself in this great hope, by stating “we.” He speaks from the perspective of it being the Christian’s normal posture, which is to be called away to heaven without seeing death (Rom. 8:11; 2 Cor. 5:2; Phil. 3:20-21; 2 Thess. 2:1). Being a special vessel and an apostle, it was revealed to Paul at the end of his life that he would be called to heaven through death; thus, he would not be among the number of the living saints who would not see death (2 Tim. 4:6-8). He was willing for this (2 Cor. 5:8) and even desired it, if it was the will of God for him (Phil. 1:23; 3:10-11). The Apostle Peter was told the same thing (2 Peter 1:14). But these exceptions in no way negate the fact that the normal Christian hope is to expect to be called away to heaven without seeing death.
Note: the raising of the saints in a glorified state does not occur in heaven, but here on earth where they lived and died (1 Cor. 15:51-56). There will be a demonstration of complete triumph on the very battlefield in which the saints have fought “the good fight of faith” (1 Tim. 6:12). These saints testified here, fought here, and lost their lives in conflict here, and now they will have victory with Christ on that same battlefield! Paul says, “Then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Cor. 15:54, 57; 2 Cor. 5:4).
The Lord will then parade the glorified saints through “the air”—the very realm where the devil, “the prince of the power of the air” (Eph. 2:2), has had access and has done his evil work. He will, thus, make an open show of the victory before our spiritual foes. Thus, the same power of God that triumphed by raising Christ from the dead as “the first-fruits” of the first resurrection (Psa. 18:6-19; 1 Cor. 15:23) will be exercised at His coming in the raising of the saints (1 Cor. 6:14; 2 Cor. 4:14; Eph. 1:19-20). The “victory” will be flaunted in Satan’s stronghold, and he and his angels will not be able to resist it, for they are defeated foes! (1 Cor. 15:57). Hence, the saints will leave this scene triumphantly!
Vs. 18—Paul concludes his parenthetical remarks by saying, “So encourage one another with these words.” Thus, he wanted the Thessalonians to spread the word among their number concerning this great truth, and comfort any who had mistaken ideas about their loved ones who had died.
Some Wonderful Results That Await the Saints at the RAPTURE
• We will be with Christ forever (John 14:2-3).
• We will be made like Christ—morally and physically (Phil. 3:20-21; 1 John 3:2).
• We will be re-united to our loved ones who have died in faith (1 Thess. 4:17).
• We will be forever delivered from the physical and spiritual dangers and troubles of earth (Jude 21).
• We will receive the rewards of our labours in this time of Christ’s absence (Matt. 25:19-23; Luke 19:15-19; Heb. 10:35-37; Rev. 22:12).
No Man Knows the Day, nor the Hour, of the Rapture and the Appearing of Christ
The Lord clearly stated that no man knows when He will come at the Rapture (Matt. 25:13 – J. N. Darby Trans.), nor when He will Appear to judge the world in righteousness (Matt. 24:36). It is, therefore, futile to be trying to set dates for either of these events.
Matthew 24:36, is almost universally used among Christians to teach that no one knows when the Rapture will occur. However, this verse is not referring to the Rapture (which happens before the Tribulation period), but to the Appearing of Christ (which happens after the Tribulation – Matt. 24:29-30). The correct verse to use in establishing this point concerning the Rapture is Matthew 25:13. Note: the latter words of this verse in the KJV—“wherein the Son of Man cometh”—should not be in the text, as indicated by their absence in the J. N. Darby Translation. The subject, in Matthew 25:1-13, is the Lord’s coming as the Bridegroom. It is not His coming as the Son of Man. His coming as the Son of Man is always in connection with His coming to judge the world in righteousness, which is His Appearing.
The Day of the Lord: 1 Thessalonians 5:1-3
The Day of the Lord
Chapter 5:1-3—In closing the parenthesis, Paul returns to his remarks concerning the Revelation, or the Appearing of Christ, which he had been speaking of in chapter 4:14.
He mentions “the times and the seasons” which have to do with God’s dealings with the earth, and thus, this brings us into the realm of prophetic events that will occur after the Church has been called away to heaven. Paul is now going to speak of the judgment that will fall on unbelievers who will be left behind after the Rapture. This is indicated by a marked change in his use of pronouns—from “we” (Christians), in chapter 4:15-18, to “they” and “them” (unbelievers), in chapter 5:1-3. It is clear from this change that he is now referring to a different group of persons.
Paul says that there was “no need” of him writing to the Thessalonians in any great detail about that time to come because he had instructed them about it when he was with them (2 Thess. 2:5). Timothy may also have touched on those things when he visited them (1 Thess. 3:1-2). Hence, they knew “perfectly well” that “the day of the Lord” would come as “a thief in the night” on the unbelieving world.
“The day of the Lord” is a term used in both the New and the Old Testaments to indicate the time when the Lord will intervene upon the world in judgment, whereupon His Lordship authority will be publicly asserted on earth (1 Thess. 5:2, 4; 2 Thess. 2:2-3 – J. N. Darby Trans.; Luke 21:34). (“The day of the Lord” is not “the Lord’s day,” the first day of the week – Rev. 1:10). It will begin at the Appearing of Christ and will continue throughout the Millennium (2 Peter 3:8-10), and thus, it will last 1000 years. God has “appointed” this “day” when Christ will “judge the world in righteousness” (Acts 17:31).
“The day of the Lord” should not be confused with “the day of Christ.” These terms both refer to the same period of time (the Millennium), but in different ways:
• “The day of the Lord” has to do with the exercise of Christ’s judgment on earth, whereby the world will be subjugated under His Lordship authority (2 Thess. 1:7-9).
• “The day of Christ” (1 Cor. 1:8; 3:13; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16, etc.) has to do with the heavenly display of Christ’s glory through the Church (2 Thess. 1:10).
Paul says that the day of the Lord will take the men of the world off guard. It will come upon them when they think that they have “peace and safety.” This false sense of security that people in the West will have will result from the military presence of the ten-nation federation in western Europe (the beast) under its political leader (“the little horn” Dan. 7:9, 20-21, 24-25). “Sudden destruction” will break in upon them at the Appearing of Christ “as travail upon a woman with child.” Those on earth at that time “shall not escape” the judgment (2 Thess. 1:7-9).
Those in the coming Tribulation period who are instructed in the Word of God may understand that the day of the Lord will be signaled in by four things, and thus, they will know that that day is near “at hand.” These are:
• The “falling away [apostasy]” of Christendom to worship the Beast and its image (2 Thess. 2:3).
• The revelation of “the man of sin” (the Antichrist) (2 Thess. 2:3).
• The removal of the restraint on lawlessness (2 Thess. 2:6-7).
• The attack of the King of the North (the Assyrian) on the Jews who will be gathered back in their homeland at the end of the Great Tribulation (Joel 1:15; 2:1-11).
Sobriety Regarding the Imminent Return of the Lord: 1 Thessalonians 5:4-11
Chapter 5:4-11—Paul assures the saints that “that day” of judgment would not “overtake” them. To indicate this, he changes the pronouns again. He has been using “they” and “them” in verse 3, but now he says, “But ye brethren...” and “we are not of the night...” and “let us...” etc. By changing from the third person plural back to the second person plural, it is evident that Paul is now returning to speak to the Christian company again. The reason why “that day” of judgment will not overtake Christians is that we will have been taken away from the earth approximately seven years before that time at the Rapture. He has just explained this in the parenthesis of chapter 4:15-18. As mentioned in our comments in chapter 1:10, each time that the Lord’s coming is spoken of as a “Thief in the night,” it is referring to the Appearing of Christ, not the Rapture (Matt. 24:43-44; Luke 12:39-40; 1 Thess. 5:2; 2 Peter 3:10; Rev. 3:5; 16:15). As mentioned already, at the Rapture the Lord will come to call away the Church, which is His bride. He comes at that time as “the Bridegroom” (Matt. 25:6-10), not as a “Thief.”
Moreover, the passages having to do with the Lord’s coming as a Thief are always in connection with Him executing judgment on the world. This will happen at the Appearing. There is no judgment executed upon the world at the Rapture; it is a silent snatching away of believers from the earth. The saints will hear the “shout,” the “voice,” and the “trump” (chap. 4:16), but the world will hear nothing. It’s true that the Rapture will seal the doom of those who have rejected the gospel of the grace of God, but their actual judgment of being cast into the lake of fire will not occur until later, when the Lord appears as a Thief.
Paul speaks of those of the world as being enveloped in moral and spiritual “darkness” (vs. 4). By way of contrast, he reminds the Thessalonian believers that they are “the children of light, and the children of the day” (vs. 5). Thus, he uses “darkness” and “light,” and “day” and “night” as figures to describe those who are believers and those who are not. This is not uncommon in Paul’s writings (Rom. 13:12-13; Eph. 5:8-14). Since judgment will fall only on those who are part and parcel of this world’s darkness, but not on those who are of the light, it is clear that believers on the Lord Jesus Christ are exempt from the judgments connected with the day of the Lord. In fact, they will come with the Lord when He returns to execute judgment in that day (1 Thess. 3:13; 4:14; Jude 14; Zech. 14:5, etc.).
Vss. 6-8—In the next series of verses, Paul gives some practical exhortations based on the fact that the Thessalonians were “of the light” and “of the day,” and not “of the night, nor of darkness.” These things apply to us today as much as they applied to the Thessalonians in their day. He says, “Therefore, let us not sleep as do others; but let us watch and be sober” (vs. 6). Here, Paul uses “sleep” as a figure to describe spiritual indifference. He says that there needs to be watchfulness and sobriety on our part so that we won’t fall into a similar state of carelessness. His point is that even though the world is spiritually asleep, we shouldn’t be. The watching that Paul refers to here is not exactly watching for the Lord to come—although we certainly should do that (Luke 12:36-38). It is watching against the spiritual dangers of the night which can have their negative effect upon us. The point in the exhortation is that if we are not careful, we could get dragged down by the elements of darkness in this world through which we pass. The Lord prayed that the saints would be preserved in this way (John 17:15-17). We maintain our spiritual alertness by self-judgment and in keeping close to the Lord through constant communion with Him. The only place of “safety” for us is being near the Lord (Deut. 33:12).
Paul says, “For they that sleep, sleep in the night; and they that be drunken are drunken in the night” (vs. 7). He speaks of sleep here literally, but goes on to make a practical application from it. His point is that just as “sleep” in the natural realm is associated with “night,” it is the same in the spiritual realm. The spiritual sleep of indifference is associated with those who know not the Lord and who live in spiritual darkness. Being who we are, (“the children of light and the children of the day”), we need to be consistent with the realm to which we belong and be spiritually awake.
To guard against the state of spiritual slumber overtaking us, Paul mentions our resource. He says, “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet the hope of salvation” (vs. 8). Thus, while the world is characterized by sleeping in the darkness of the ignorance of God, we are to be living in view of “the hope” of our final “salvation.” This is to be with and like the Lord in the glorified state—which will occur at the Rapture. Until then, there are two pieces of armour that we must put on that will keep us from sinking into a state of carelessness:
• The “breastplate of faith” guards our hearts’ affections.
• The “helmet of salvation” guards our thoughts.
Our hearts and minds are two vulnerable areas where the enemy makes his points of attack. Note: we are responsible to put these pieces of armour on; it is not something that God does for us. Thus, He wants us to participate in this practical deliverance. That means that there needs to be spiritual exercise and energy involved in wearing this protection. Wearing “the breastplate of faith” is to be careful not to allow our affections to go after things that are earthly and worldly, because in the process we can get wrapped up in those things which will cause us to slumber in divine things (Prov. 4:23). Wearing the “helmet,” has to do not only with having our thoughts focused on right things that concern Christ and His interests (Phil. 4:7; 1 Peter 1:13), but by being occupied with the hope of salvation that will be brought to us at the Lord’s coming. The tendency is to allow our hearts and minds to run after extraneous things that dampen our spiritual alertness.
Vss. 9-11—And the reason why Paul encourages such a focus is because “God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him.” This final aspect of “salvation” that Paul refers to here (as in verse 8), occurs when the Lord comes—at the Rapture (Rom. 13:11; Phil. 3:20-21; Heb. 9:28; 1 Peter 1:5). He says that this salvation awaits us regardless of whether the believer is living (“wake”) at the time of the Lord’s coming, or has died (“sleep”). As he has explained in chapter 4, both will rise to meet the Lord in the air. Paul closes his remarks on this subject by again stating, “Comfort yourselves together and edify [build up] one another, even as also ye do.”
Paul has used the word “sleep” in verses 6-10 in three different ways:
• The sleep of indifference (vs. 6).
• Natural sleep for the rejuvenation of the body (vs. 7).
• Sleep in connection with the separate or intermediate state of a believer (vs. 10).
Practical Things That Should Characterize a Christian Assembly Waiting for the Lord's Coming: 1 Thessalonians 5:12-18
(Chapter 5:12-28)
Thus far in Paul’s exhortations, he has addressed the Thessalonian saints as individual believers. Now, in this closing section of the epistle, he exhorts them collectively as a company of believers (an assembly) that is waiting for the Lord to come (the Rapture). Thus, these exhortations address the assembly as a whole, and outline what a healthy assembly should be characterized by.
Vss. 12-13a—The first of these exhortations has to do with recognizing and respecting those who are in the place of leadership in the assembly. Paul says, “I beseech you, brethren, to know them which labour among you, and are over you [take the lead among you] in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake.” This teaches us that those who compose a local assembly are to respectfully esteem the elders/overseers in that assembly on account of the place that they have and the work that they do. The “labour” and “work” that Paul refers to here are a local thing, for responsibility in oversight is purely a local function in the house of God. Thus, elders in one assembly do not function as such in other assemblies.
The KJV says that these men are “over you in the Lord,” but a better translation reads, “Who take the lead among you.” “Over you,” implies that they have a position in which they officially preside over the saints in an authoritative manner, but this is the very thing which Peter warns against (1 Peter 5:3). Rather, the elders/overseers are to move “among” the saints in meekness and lowliness, seeking to guide and help them in their particular difficulties, and thus, they “shepherd the assembly” (Acts 20:28).
It is noteworthy that when the function of elders/overseers is in view in Scripture, they are mentioned in plural (“them”), but when their moral qualifications are in view, they are mentioned in the singular (1 Tim. 3:1 – “If a man....”). This shows that the government of a local assembly is not to be in the hands of one man. God intends that they should function as a group of men, and thus, check and balance one another, if need be. This would give the assembly a greater immunity against an elder/overseer rising up and taking over. Diotrephes is an example of an overseer who had no check from the others, and sadly he went awry (3 John 9).
Regarding those functioning in this office in the house of God, Scripture tells us to “know” them (1 Cor. 16:15), “esteem” them (1 Thess. 5:13), “honour” them (1 Tim. 5:17), “follow” their faith (Heb. 13:7), “obey” them (Heb. 13:17), “submit” to them (Heb. 13:17), and “salute” them (Heb. 13:24). But it does not tell us to ordain them, simply because assemblies have no power to ordain elders/overseers. In every case in Scripture where assemblies had ordained elders, they were ordained for the assembly by apostles or delegates from an apostle. In spite of this, virtually every Christian assembly today attempts to appoint and ordain its elders!
There is wisdom in God not giving assemblies the power to ordain their elders. If an assembly did possess such powers, it might be tempted to appoint men who were biased toward its interests. To guard against this danger, God raises up these men by the Holy Spirit (Acts 20:28), and they will be known by their moral qualifications and by the work that they do. In the early days of the Church, the apostles, or delegates from an apostle, recognized this work of God in certain men and ordained them to this office (Acts 14:23; Titus 1:5). The Spirit of God is still raising up men today to carry on the work of oversight in local assemblies. These cannot be ordained to that office officially, because there is no apostle on earth today to do that. Nevertheless, God would have local assemblies to recognize these men by their moral qualifications (1 Tim. 3:1-7; Titus 1:6-9) and by the work that they do (1 Thess. 5:13; 1 Tim. 5:17-18), and thus, to allow them to “shepherd the flock” of God by “taking the oversight thereof” (1 Peter 5:2).
Those of whom Paul is referring to, here in 1 Thessalonians 5:12-13, had not been officially ordained by an apostle. Paul and Silas were thrust out of Thessalonica after being there only three Sabbath days, and thus, there had not been enough time for the new converts in that city to mature spiritually for them to be appointed to such a work. To ordain a babe in Christ to this place would be putting a “novice” in spiritual danger, whereby he could fall into “the fault of the devil”—which is “pride” (1 Tim. 3:6; Prov. 16:18). But now, at the time of the writing of this epistle, certain ones had manifested spiritual maturity and the Holy Spirit had raised them up for this work.
The point in Paul’s exhortation here is that the assembly should acknowledge them and “esteem them very highly in love” and support them in their work. This is a needed exhortation for all assemblies, for there is a tendency for the saints to treat the personal care that overseers might show toward the saints as an intrusion into their lives and become resentful of it. It may be asked, “How is an assembly supposed to ‘know’ these men if they have not been appointed?” The answer is simple; they will be conspicuous by their having “devoted themselves to the service of the saints” (1 Cor. 16:15). We should know them by the work that they do.
Vs. 13b—Paul then says, “Be at peace among yourselves.” It is not by accident that this exhortation follows his word on respecting those who take the lead. Peace usually resides in an assembly that accepts, rather than resisting and challenging its elders. Uprisings against leaders in the assembly have been the chief source of the disruption of peace and unity throughout Church history.
Vs. 14—Four exhortations follow in this verse, and they seem to be addressed particularly to the elders. Paul says, “Warn them that are unruly [disorderly].” God’s house is a place of order, and unruly/disorderly persons should not be found there doing as they please. Therefore, all such are to be corrected. Note: he does not tell the assembly to excommunicate them, but rather to “warn [admonish]” them, and thus, restore them to an orderly walk (Gal. 6:1). This exhortation would particularly apply to the “busybodies” who were “walking disorderly” among the saints in Thessalonica (2 Thess. 3:6-15), but can apply to all such who walk disorderly.
Paul then says, “Comfort the feeble-minded [faint-hearted].” This refers to those who are discouraged. Comforting the downcast is an important work because a discouraged Christian is in danger of falling prey to the enemy and getting taken away (1 Peter 5:7-8).
Paul adds, “Support the weak.” He is probably referring to those who were weak in the faith—that is, deficient in their understanding of the liberty of grace (Rom. 14:1; Gal. 5:1). He may be referring to those who had been converted from Judaism who had certain scruples concerning foods and feast days.
Lastly, they were to be “patient [longsuffering] toward all.” This means that we need to have special grace toward those who irritate us, and are not to allow our spirits to get provoked in a fleshly way by such persons.
Vs. 15—Paul then warns against retaliation when we have been wronged. “See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves, and to all men.” To retaliate among brethren will surely disrupt peace in the assembly. The proper way to deal with personal offences and wrongs among brethren is taught by the Lord in Matthew 18:15-17. The remedy for all animosity shown towards us is to return goodness to such who do us evil (Rom. 12:18-21). This is to be done among our Christian brethren, as well as to those of the world (Luke 6:27-29). Retaliating against unbelievers will surely render a bad testimony before the world.
Vs. 16—Next, Paul says, “Rejoice always.” We may think that this is not humanly possible because there are occasions when we simply can’t avoid sorrow. We are even told to go into “the house of mourning” and to “weep with them that weep” (Eccl. 7:2; Rom. 12:15b). However, Paul is not speaking of these exceptions, but rather, of the general tenor of our lives—of what should characterize us normally as Christians.
Vs. 17—Paul then says, “Pray without ceasing.” Similarly, in Ephesians 6:18, he says, “Praying always.” (Compare also Luke 18:1.) We might wonder what he meant when he knew that the saints had daily responsibilities to attend to. They simply didn’t have the time to stay on their knees all day long—even the Lord Himself “ceased” from praying! (Luke 11:1) However, Paul was not referring to set times of private prayer (Matt. 6:6; Eph. 1:16, etc.), but to the instantaneous attitude of prayer that Christians should live in as they go about their daily responsibilities. We should live and move and have our being in on-going communion with the Lord, and this should take the form of the spirit of prayer. This can be seen in Nehemiah. As he worked for the king of Persia, the king asked him a question, but he didn’t have time to steal away to his closet to pray, so he prayed on the spot by sending up a swift little prayer to the Lord, and then he answered the king (Neh. 2:4-5).
Vs. 18—Paul then says, “In everything give thanks: for this is the will of God in Christ Jesus concerning you.” This shows that we need to have a spirit of submission and thankfulness regarding everything that happens in our lives. It is easy to thank the Lord when good and pleasant things come into our lives, but when negative and trying things come our way, we will need special grace to take those things from His hand. The Lord Himself is our great example in this. When He came to His own, they would not receive Him (John 1:11). He accepted it with a spirit of submission, saying, “I thank Thee, O Father, Lord of heaven and earth....Even so, Father; for so it seemed good in Thy sight” (Matt. 11:25-26). We will only be able to do this by believing that God is over all of the circumstances in our lives, and that He will only allow things to touch us that are absolutely necessary (Lam. 3:37; Matt. 28:18; Eph. 1:22; Col. 1:17). Faith that believes that He is truly a good God (Psa. 73:1), and that He is only interested in our good and blessing (Job 23:14; 2 Cor. 4:17) will submit to what He has allowed, and will even thank Him for it—even if it is something disappointing.
Vs. 19—Next, Paul says, “Quench not the Spirit.” God wants to use us as channels through which His Spirit would work for the blessing of others. The Lord said, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive” (John 7:38). God desires to work through us by the Spirit, and we are to let the Spirit have that liberty. We must not hinder Him in this. If we do, we are quenching the Spirit. It is like a garden hose that has water running through it. If someone were to take the hose and bend it together, the water flow would be shut off, or at least it would be greatly impeded. Similarly, the Spirit of God may want to lead us to do something for the Lord, but our wills may be opposed to it, and so we refuse to follow His promptings. By resisting in this manner, we have quenched the Spirit. The context of this exhortation may be in the assembly, but quenching the Spirit could also take place outside the assembly in the course of daily life.
Quenching the Spirit is illustrated in Scripture in the story of Abraham’s servant (Gen. 24). He is a type of the Holy Spirit who has been sent into this world to secure a bride for Christ (of whom Isaac is a type) Having secured her for Isaac by the giving of gifts etc., Abraham’s servant rose up to take her to Isaac, but her mother and her brother interfered and wanted to detain him “for a full year” before letting him go with her (Gen. 24:55 – margin). This is a picture of quenching the Spirit. The servant then answered, “Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master” (Gen. 24:56). The Spirit is, likewise, saying to us, “Hinder Me not.”
Grieving the Holy Spirit is slightly different (Eph. 4:30). It has to do with us going out and doing something that the Spirit has not led us to do, whereby He is grieved by our actions. It is sin that grieves the Spirit. When the believer sins, the divine Guest within us feels it and will exercise us to judge it. Simply put:
• Quenching the Spirit is not doing something that He is leading us to do,
• Grieving the Spirit is doing something that He hasn’t led us to do.
Vs. 20—Next, Paul says, “Despise not prophesyings.” Again, the context would indicate the assembly setting where prophesyings are usually given, but it could also refer to a brother or a sister prophesying outside the assembly as well. This exhortation is needed today as much as ever, because we tend to “lightly esteem prophesyings” and to take a disliking to the person who prophesies in a way that touches our consciences. If the person ministers in the Spirit, and we disregard it, we are turning a deaf ear to what God may be saying to us. Wicked king Ahab is an example. He said of the prophet Micaiah, “I hate him, for he never prophesied good unto me, but always evil” (2 Chron. 18:7). He saw Micaiah’s prophetic ministry as evil because it rebuked him. Naturally, we like prophets who “speak unto us smooth things” (Isa. 30:10), but there are times when “a word of exhortation” to our consciences is needed (Heb. 13:22). Let us not resent it; God may be using it to correct us in some needed way. Prophesyings are a God-ordained way of communicating to us.
Vs. 21—Then Paul adds, “But prove all things; hold fast that which is good [right].” The fact that he put a conjunctive, “but,” into the text here, indicates that he was connecting the foregoing verse (20) with this statement. It shows that prophesyings need to be tested as to whether they come from God or not. This is a necessary precaution—especially in these last days when the Christian profession has many “false teachers” (2 Peter 2:1) and “deceitful workers” (2 Cor. 11:13). The point here is that not all prophesyings may be of God and from God. The believer is not to be naive and gullible, but to “prove” these things by the great standard of the Word of God itself (Isa. 8:20). The question is: Does it coincide with the Scriptures? If it does not, then we are to set it aside. If, on the other hand, it is according to the Word, we are to “hold fast” to it.
However, if we do not know the Scriptures as we should (perhaps because we are new to the faith), we can rely on the “unction from the Holy One” (1 John 2:20-26). This refers to the presence of the Spirit of God in us giving us to discern the truth when it is presented, and contrariwise, giving us to discern error. But this necessitates abiding in Him through communion.
Vs. 22—God desired that the Thessalonian saints would keep themselves apart from every kind of evil—for their personal preservation and for the testimony’s sake. Hence, Paul says, “Abstain from every form of evil” (W. Kelly Trans.). This may take spiritual discernment because sometimes “evil [wickedness]” can manifest itself in subtle forms.
Vss. 23-24—W. Kelly indicates that these verses are the substance of the Apostle’s prayer for the Thessalonians. He says, “Now the very God of peace Himself sanctify you wholly: and your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He that calleth you, who also will do it.” In chapter 3:10, Paul told the Thessalonians that he prayed regularly for their spiritual perfection and understanding; now in these verses, he tells them that he was also praying for their preservation. The subject here, as in chapter 4:3, is practical or progressive sanctification. The order in which he speaks of the three parts of our humanity is significant and gives us the key as to how we are preserved. He says, “Spirit, and soul, and body....”
• Our spirits are our God-conscious, intelligent (rational) part of our beings (Job 32:8; Prov. 20:27).
• Our souls are the seat of our appetites, emotions, and desires (Gen. 27:4; 34:3; Deut. 12:20; Mark 12:30; 1 Peter 2:11).
• Our bodies are the physical part of our beings (Gen. 2:7).
Thus, the way in which we will be kept from evil is to always have our spirits in the place of taking the lead in all matters and decisions in life. If we let our soulish emotions lead in making these decisions, we will soon be led astray, for our heart’s affections and emotions can be deceptive (Jer. 17:9) and fickle (2 Sam. 13:15). Hence, we are not to be guided by what feels good or by what our hearts lust after. We are to buy things, eat things, go places, and to do things which the intelligent part of our beings believe to be according to the will of God. This is determined by principles from the Word of God. When these choices are good and right and according to God’s Word, then we can engage our souls and bodies. Herein lies the way of our preservation. The men of the world turn this order around, and say, “Body, soul, and spirit.” They live predominantly for what pleases the body and soul, and neglect the spirit—and all manner of sin results.
Vs. 25—Paul then solicits the prayers of the saints regarding His work and service for the Lord. This shows that prayer before the throne of grace is reciprocal. It is a privilege to pray for the saints.
Vss. 26-28—Paul closes the letter with his usual greetings, desiring that “the grace of our Lord Jesus Christ” would be with them.