1Th 4:1

Vv 1-12: Exhortations.

Vv 1,2: The traditions: These verses mark a sudden change in the tone of Paul’s letter. In absolute earnestness and surpassing intensity Paul is urging upon his readers the necessity of daily obedience to God, in every facet of one’s life. He can see the dangers that frequently attack the new believer, particularly in regard to the lowering of spiritual and moral standards. And he wants fervently to guard them against going back to the “world” from which they had been delivered.

These two verses, with their emphasis upon a formal, written code, or “tradition”, serve as a “heading” to introduce the sections concerning sexual purity (vv 3-8) and brotherly love (vv 9,10) and diligence (vv 11,12).

FINALLY…: Here begins a drastic change of thought. The “then” or “therefore” (AV) points back to all of 1Th 2 and 1Th 3: ‘Since our relations with you have been so close, since we have labored so diligently among you, since you have suffered thus far for the gospel’s sake, and since we love you and pray for you continually, therefore we ask you, brothers, to remember…’

WE INSTRUCTED YOU: That which the new believers had received from Paul and the others were the “traditions” — formal, organized teaching (cp Col 2:6,7; Rom 6:17; Phi 4:9).

HOW TO LIVE: In Greek, this phrase reads, “The How it is Necessary to Walk” — as though it were a formal compilation: what we might entitle “the Principles of Daily Living” (compare “the Faithful Sayings” of the Pastorals). This sort of traditional catechism was apparently in use in many locales. It was indeed necessary for new converts not at first appreciative of the big practical moral difference between the old pagan life and the new Christian life. “Walk” here is a Hebraism — the “halakah” — rules for daily living. In this Hebrew sense “walk” has now become standard terminology, as (in the first century) the equivalent, “The Way”, became standard (John 14:4-6; Acts 9:2; 16:17; 18:25,26; 19:9,23; 22:4; 24:14; etc).

HOW TO LIVE IN ORDER TO PLEASE GOD: That is, “walking so as to please God”, with possible ref to Enoch. In Gen 5:22 it is written that “Enoch walked with God.” But the LXX has “Enoch pleased God”, which is directly quoted in Heb 11:5. To walk with God is to please God. Contrast this with 1Th 2:15 — those who pleased not God.

NOW WE ASK YOU: “Erotao”: signifying to ask: as a beggar would ask for alms (Acts 3:3), or as one would ask a question (Mat 21:24). It is used to describe Christ’s prayers to the Father (John 14:16; 16:26; 17:9,15,20). The only occurrences in Paul’s letters are here: 1Th 5:12; 2Th 2:1; and Phi 4:3. In each case the word denotes a direct and urgent appeal.

AND URGE YOU: “Parakaleo” — to call alongside, to comfort, to encourage. This word has been used earlier (1Th 2:11, 3:2).

TO DO THIS MORE AND MORE: To overflow exceedingly (cp notes, 1Th 3:10,12).

1Th 4:2

INSTRUCTIONS: Paul makes use of a military word, “parangello” — the verb form of which means “to give orders or commands” — as in Acts 1:4: “He charged them not to depart from Jerusalem.” The noun form is used here and only in three other places: 1Ti 1:18 (“this charge I commit unto you”), Acts 16:24 (the charge given to the Philippian jailer), and Acts 5:28 (the charge given the apostles by the Sanhedrin). In these passages may be seen the strong force of this word, the moral imperative. These “instructions” were, very literally, marching orders!

1Th 4:3

Vv 3-8: Sexual purity: The readers have been exhorted, first of all, to purity (vv 3-8). They are now exhorted to love (vv 9,10). Having been warned against the cardinal vice of the pagan world, they are urged to increase in the fundamental virtue of the Christ-like life.

These words were almost certainly written in Corinth, a city notorious for almost every form of vice. They are strikingly similar to words later written by Paul to believers in Corinth: “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Spirit which is in you, which ye have of God, and ye are not your own? for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1Co 6:18-20).

The Holy Spirit would not have moved Paul to sound this warning against sexual vice unless it were necessary. Moral corruption in the cities of the Empire was so general, and the people so familiar with it, that even believers felt little shock or surprise anymore. Something very similar is true today, especially for those of us who live in or near large cities. Immorality of every sort is practiced, and even condoned by the previously “respectable” parts of society. Even some “church leaders” seem to have trouble understanding or defining “sin.” Our young people especially need to ponder the words of Paul here, and be on their guard. An affectionate love of Christ, and a solid Bible knowledge, will provide a shield against the arrows of the enemy. Let us develop an awareness of our own innate weaknesses, and recognize that even we, who think we stand, can all too easily fall.

IT IS GOD’S WILL: “Thelema” comes from the verb “thelo”, which means “to will” in the sense of “purpose”, “resolve”, “design.” It is not just a passive wish, but an active purpose which God holds for His children. Everything he does is with the intent of fulfilling this purpose. (Rom 8:28). The concept of “the will of God” encompasses not only His overall plan of salvation for mankind in general (1Ti 2:4; Rom 1:10), but also His detailed plans for the lives of individual believers.

THAT YOU SHOULD BE SANCTIFIED: God’s will for His people is that they be holy, even as He is holy (Lev 11:44,45; 1Pe 1:15,16). “Hagiasmos” (from “hagios” — “holy”) refers to the process of becoming holy, and therefore implies effort by the believer as well as the purpose of God; sanctification does not come about automatically or without effort. Notice the precise order in 1Co 1:30, where Paul says that Christ is made to us: (1) wisdom… ie, learning the Truth; (2) righteousness… ie, baptism, covering of sins; (3) sanctification… ie, an ongoing effort to live a holy life, and (4) redemption… ie, the glorification of the body.

It is perfectly plain that all four steps are essential to the believer.

THAT YOU SHOULD AVOID SEXUAL IMMORALITY: One feature (and by no means an incidental one) of the sanctification of believers is sexual purity. There is no room in true Christian theology for the view that the body does not matter, but only the mind or the “spirit.” A pure mind and an impure body are totally incompatible; the believer must be continually concerned with the life of the flesh as well as the life of the spirit.

SEXUAL IMMORALITY: “Porneia” (fornication) is the equivalent of the Old Testament “zanah” and includes every sort of sexual sin; it comprehends even the more limited term “moicheia” (Old Testament “naaph”) — adultery. “Porneia” includes harlotry (the root word, in fact, signifies “to sell”), premarital unchastity, extramarital infidelity, and even incest, homosexuality, and bestiality (although these last are not in Paul’s mind in this particular verse). In its root meaning of buying and selling, it includes the sins of purchasing and reading and viewing pornographic materials, and coveting in one’s own heart that which is unlawful (Mat 5:28; cp 1Th 4:6). “Porneia” is even used in the figurative sense to refer to idolatry and moral confusion (Rev 18:3), because one who follows false gods has “sold out” himself in a cheap and degrading way, and has been “unfaithful” to the true Lord.

1Th 4:4

TO CONTROL HIS OWN BODY: “How to possess his vessel” (AV): The difficulty in translating this phrase is seen in the NIV — where the text itself has “to control his own body” but the margin has “to live with his own wife” or “to acquire a wife.” There are at least these possibilities, and the proper understanding of the phrase revolves around the two words “ktasthai” (acquire, or possess) and “skeuos” (vessel).

“Skeuos” is used literally of household utensils and containers (Mark 11:16; Luke 8:16; Rev 2:27; 18:12), and metaphorically of persons who are instruments for somebody’s purpose (Acts 9:15). Men in general are referred to as the vessels either of God’s mercy or His wrath (Rom 9:21-23). The human body is pictured as a piece of pottery, a fragile vessel (2Co 4:7). In certain ways the wife is even a “weaker vessel” (1Pe 3:7) than is the husband.

“Ktasthai” may signify either to acquire (as at one moment) or to possess and maintain and control (on a continuing basis). It does not seem likely that Paul would have been interested in his converts learning how to obtain a wife, having elsewhere stated that it is good not to marry (1Co 7:1); therefore the third of the three possibilities (“to acquire a wife”) should most probably be eliminated. This leaves the other two views — and the choice must hinge on which of the two figurative meanings of “vessel” (either one’s own body or one’s wife) is more likely in this context.

Either view seems reasonable and permissible, but a comparison with the practically parallel 1Co 7:2-5 would favor the translation of “to live with his own wife”: “But since there is so much immorality (“porneia”), each man should have his own wife, and each woman her own husband” (v 2, NIV).

The verses that follow (vv 3-5) then suggest the definition of “ktasthai” / “possess” in 1Th 4:4, ie, to “fulfill his marital duty” by “not depriving each other.” All a man’s sexual desire should be directed toward his wife. To desire otherwise would be to imitate the Gentiles (1Th 4:5). And to act otherwise, following lustful thoughts with sinful actions, would be to “defraud” another man (v 6) — that is, the husband of (or the one who will later become the husband of) the woman who is partner to his adultery. And Paul does not even mention the obvious fraud perpetrated against the wife herself!

1Th 4:5

PASSIONATE LUST: “Epithumia” means very strong desire, and can be used in a good sense (1Th 2:17; Luke 22:15; Phi 1:23). Most characteristically, however, it indicates an evil desire, and that a very fierce, even a violent, desire. It is used elsewhere of sexual passion in an evil sense (Rom 1:26; Col 3:5).

LIKE THE HEATHEN, WHO DO NOT KNOW GOD: The Gentiles, those with no concepts of the Law of Moses or Christian principles, know nothing of holy and honorable behavior. Their guiding principle is passionate desire because they do not know God (Eph 4:17,18; 1Co 1:21; Gal 4:8; 2Th 1:8; cp Psa 79:6; Jer 10:25). Such reprehensible behavior is a consequence of their refusal to respond to God’s revelation of Himself (Rom 1:18-32).

1Th 4:6

OR TAKE ADVANTAGE OF HIM: “Pleonekteo” is related to the Greek words for coveting, which almost invariably have a sexual connotation (ie, Eph 4:19; 5:5; Col 3:5; 2Pe 2:14; 1Co 5:10,11; 6:10).

THE LORD WILL PUNISH MEN FOR ALL SUCH SINS: “Ekaikos” is used elsewhere of a magistrate (Rom 13:4). The “Lord” is Jesus, who will have divine authority to avenge or punish, in a judicial capacity, when he returns (1Th 2:19; 3:13; 2Th 1:8; 1Co 4:5). Believers are not to seek vengeance on those who have wronged them, but to leave the matter in the Lord’s hands (Rom 12:19, citing Deu 32:35).

AS WE HAVE ALREADY TOLD YOU AND WARNED YOU: Paul had previously taught the Thessalonians of such matters, although the instruction necessarily had had to be brief.

1Th 4:7

FOR GOD DID NOT CALL US TO BE IMPURE, BUT TO LIVE A HOLY LIFE: Paul has been the instrument of calling the Thessalonians to a new and holy life in Christ (1Th 2:12), by the gospel message. By the same message, they must learn and remember that they have become “a new creation” — former things are passed away. Though the grace of God is available to cover their sins, they must not suppose that it is of no consequence whether or not they sin. “How shall we, that are dead to sin, live any longer therein?” (Rom 6:2).

God has called us not for (“epi”) impurity, but in (“en”) sanctification. “For” expresses purpose, but “in” expresses even more: it conveys the sense of atmosphere, of the settled, immutable condition in which believers should live. This atmosphere for the believer is sanctification. It is the very air he breathes!

1Th 4:8

THEREFORE, HE WHO REJECTS THIS INSTRUCTION DOES NOT REJECT MAN BUT GOD: Supplying the ellipsis: “Therefore he who rejects this instruction rejects not only Paul as a teacher, but also God.” (The understanding of “not/but” as “not only/but also” is a very common Hebraism). In like manner, God comforted Samuel when he was rejected by the people, “for they have not (only) rejected thee, but they have (also) rejected me, that I should not reign over them” (1Sa 8:7). And Jesus, confronted with the impenitence of Israel, tells his disciples: “he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me” (Luke 10:16; cp Luke 7:30).

WHO GIVES YOU HIS HOLY SPIRIT: Paul is claiming the authority of God in giving this warning: “God, who has given unto US (Paul, Silas, etc) His Holy Spirit” (AV). (The suggestion, in the NIV and some other versions, that this Holy Spirit was given to “you” would surely nullify Paul’s warning and exhortation here. If they all had received Holy Spirit inspiration, what further need of specific instructions?)

The giving of the Holy Spirit (to Paul at least) is closely associated with the sanctification of believers. But it must not be presumed that the Holy Spirit, acting as an independent agent, and without the participation of the believer, can achieve sanctification. Instead, sanctification is achieved, on an ongoing basis, by the believer’s taking heed to the word which Paul, animated by the Holy Spirit, was communicating to them. Jesus prayed that believers be sanctified by the Truth, and he added that “Thy word is truth” (John 17:17,19). The saints are made holy by their understanding of, and submission to, “the truth.”

1Th 4:9

Vv 9,10: Brotherly love.

BROTHERLY LOVE: The Greek “philadelphia” expresses natural affinity and affection for one’s relatives. This word was taken over by the ecclesia and elevated to a spiritual level in describing the close ties in God’s own “family” (Rom 12:10; Heb 13:1; 1Pe 1:22; 3:8; 2Pe 1:7).

WE DO NOT NEED TO WRITE TO YOU: Paul has had occasion to remark on the way the Thessalonians displayed love for one another. He had referred to their “labor of love” (1Th 1:3), of which he had received word through Timothy (1Th 3:6).

TAUGHT BY GOD: This represents one word in the Greek, a word that occurs here alone in all the NT. (A similar expression is found in John 6:45.) God’s coming Kingdom will be marked by the fact that all Zion’s children will be taught of God (Isa 54:13). There is a natural interpretation of this verse — and one which renders unnecessary any theorizing about “an indwelling Spirit”: God, in all His loving provisions for mankind (Mat 5:44,45), and especially in the gift of His Son for those who believe (John 3:16; 1Jo 3:16), is constantly teaching us by example how we ought to love one another. “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God: for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (1Jo 4:7-11).

FOR YOU YOURSELVES HAVE BEEN TAUGHT BY GOD TO LOVE EACH OTHER: Do we need anyone to write to US “about brotherly love”? The subject, says Paul, is fundamental. We are taught of God to do it: we are taught by God’s own example in giving His only begotten Son to die for us on the cross; by that Son’s whole pre-eminent life; perhaps especially by his washing of his disciples’ feet just before he suffered: “For I have given you an example, that ye should do as I have done to you” (John 13:15). Such matters may be comprehended more easily than almost any other teaching of Scripture. Comprehended easily, no doubt. But how difficult to apply the lessons!

“By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). This is Christ’s test of discipleship. We might want to propose other tests, with which we would feel more comfortable; but how wise and fitting is this one. What sort of faith do we have if it does not compel us to love the men and women who share it? What sort of faith do we have if it does not compel us, out of an eager yearning in love, to share it with the poor, suffering souls around us?

The reaction of many of us, whenever the subject of love is mentioned, is either one of shyness or fear or else a feeling that it is not practical. If we are shy or afraid, it is because we have a wrong conception of its nature. We think that it has something to do with emotion and sentiment. It has not! Neither is it impractical any more than Jesus himself or Paul or Peter or John were impractical. Just how practical, how sweetly reasonable, this love is, is seen in the previous chapter: “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints” (1Th 3:12,13).

The end: their being established in holiness at the Judgment. The means to that end? Their increasing in love. The end cannot be attained without the means.

1Th 4:10

AND IN FACT, YOU DO LOVE ALL THE BROTHERS THROUGHOUT MACEDONIA: Again, Paul refers to the reports of their faith and love that have “sounded out” throughout their own province, and even beyond (1Th 1:7,8) — this all in the short time of a few months!

The rapid link-ups among the new ecclesias in Macedonia, which this verse and the verse in chapter 1 imply, is a fine model for modern-day communities which profess the same love for one another.

TO DO SO MORE AND MORE: As exemplary as they had been, Paul must urge them to increase further (1Th 3:12). This phrase is almost identical with that of 1Th 4:1; which like (1Th 3:10,12) alludes to the overflowing springs of water near Thessalonica. Greater love is always a possibility for believers, because the ultimate example of love in Christ himself (John 13:34; 15:12) is infinite and unapproachable.

1Th 4:11

Vv 11,12: Diligence.

MAKE IT YOUR AMBITION: The KJV has “study” — but that is incorrect, at least as regarding modern definitions: book-learning is not the issue here! The RSV has “aspire”, which is good. The verb “philotimeisthai” (“philo”: love; “timee”: esteem or honor) signifies ambition, or the love of honor. It occurs twice elsewhere in the NT, surprisingly in good senses: Rom 15:20 (“So I have strived — been ambitious — to preach the gospel”) and 2Co 5:9 (“We labor — are ambitious — that we may be accepted of him.”)

TO LEAD A QUIET LIFE: The opposite of being a “busybody” (2Th 3:11). It was used of looking after one’s own business and keeping out of public life. It may refer also to the cessation of argument (Acts 21:14). Clearly it denotes tranquillity of life. Paul may have in memory the recent incident in Thessalonica itself, where “certain lewd fellows of the baser sort”, lazy and boisterous men with nothing better to do, were easily stirred up against the preaching of the gospel (Acts 17:5-9).

Similar exhortations to quietness and sobriety — and against laziness and trouble-making — form important parts of all Paul’s “Pastoral Letters” (see, for examples, 1Ti 3:2,3,7; 5:13-15; 2Ti 3:2-4,6; Tit 1:10,11; 2:2-4,6).

TO MIND YOUR OWN BUSINESS: Not that different from “to be quiet”. It may be a warning against undue interference in ecclesial affairs, in matters best left to the chosen elders — or even to excessive, meddlesome interest in the personal affairs of one’s neighbors.

AND TO WORK WITH YOUR HANDS: The Greek cultures despised manual labor, with an elitist attitude that expected slaves to do this sort of work. This philosophy was rejected by Paul, as to his own way of life (1Th 2:9; 1Co 4:12) and in his teaching (Eph 4:28; 2Th 3:7-10). In this, as in other ways, the believer refused to take his standard from the community in which he lived. Rather, he held that all things he did should be done as though serving Christ directly (Col 3:17). And he remembered that Jesus himself had been a manual laborer (Mark 6:3).

One must not be guilty of idleness. No religious theories, no study of prophecy, not even an early or immediate expectation of Christ’s coming can excuse one for neglecting his daily work. Manual labor is honorable and dignified. Such labor is the believer’s duty whether the end is approaching or not. He may have glimpsed the glories of the future age, but he lives still in the necessities of the present. When the Lord does return, he will find his servants doing nothing better than working quietly at their assigned tasks, caring for themselves and their families, while using every spare moment to preach the Truth and serve the brotherhood.

1Th 4:12

SO THAT YOUR DAILY LIFE MAY WIN THE RESPECT OF OUTSIDERS: “That ye may walk honestly” (AV): Or, in a “seemly fashion” (Rom 13:13; 1Co 14:40 — sw); literally “in good form.” The contrast is given in 2Th 3:6: “disorderly.” Paul is here concerned with the effect to be made by believers on non-Christians. Similarly, he writes elsewhere: “Walk in wisdom toward them that are without” (Col 4:5). And he exhorts the elders to “have a good report of them which are without” (1Ti 3:7). Compare also 1Co 10:32,33 and 1Pe 2:12.

SO THAT YOU WILL NOT BE DEPENDENT ON ANYBODY: If all the able-bodied members worked with their hands they would be able to support themselves and their dependants, and not fall into poverty and become a continual drain on the generosity of others. It was taken for granted that those who were destitute through no choice of their own would be supported by the church (Eph 4:28; 1Ti 5:3-8).

1Th 4:13

1Th 4:13 — 1Th 5:11: Problems concerning Christ’s coming.

Vv 13-18: Believers who fall asleep.

BROTHERS, WE DO NOT WANT YOU TO BE IGNORANT…: This is a common expression of Paul (Rom 1:13; 11:25; 1Co 10:1; 12:1; 2Co 1:8) when he wants to correct an erroneous idea, or to explain something that has caused perplexity. It is invariably accompanied by the address “brothers”, revealing the affection and concern Paul feels for his charges.

ABOUT THOSE WHO FALL ASLEEP: The Greek “koimao” is the common word for sleep, from which we derive the English words “coma” and “cemetery” (a “sleeping-place”). In the NT death is often equated with sleep (Mat 9:24; 27:52; John 11:11; Acts 7:60; 13:36; 1Co 15:6,18,20,51; 2Pe 3:4). (In 1Co 7:39, the same word for “sleep” is actually translated “dead” in the KJV.) Almost without exception, it is those who are in covenant relationship with God who are so characterized (cp v 14 here: them which “sleep in Jesus”). The OT also uses the same figure (Gen 47:30; Deu 31:16; Psa 13:3; 1Ki 22:40; etc), though not so frequently. It occasionally refers in similar fashion to those who will never be resurrected, as sleeping “a perpetual sleep” (Jer 51:39,57; cp Isa 26:13,14; Psa 76:5,6).

Saints, who are dead “in Christ” (v 14), are nevertheless so related to life by the surety of a resurrection that in God’s eyes they are simply “asleep.” It may even be said that to Him they are alive (Luke 20:38), on the principle that God may call those things “which be not as though they were” (Rom 4:17). He counts their death no more an interruption of life than we would so count sleep!

Sleep is a resting to awaken refreshed. It is no disadvantage to those who so pass their time, and may even be a gain (John 11:12). Those who are dead with Christ will also live with Christ (2Ti 2:11).

OR TO GRIEVE LIKE THE REST OF MEN, WHO HAVE NO HOPE: The assurance our hope gives us is that our dead ones, dying in the Lord, will be restored to life and to us (Tit 1:2; 3:7; Acts 23:6). There is no room in this — no matter the outward appearance — for the inconsolable grief that the rest of mankind bows under because it has no hope. The world has no hope (Eph 2:12), because its ignorance alienates it from the life God promises (Eph 4:17,18).

1Th 4:14

GOD WILL BRING WITH JESUS THOSE WHO HAVE FALLEN ASLEEP IN HIM: “Bring” is in the sense of “lead” (John 18:28; Acts 8:32; 9:27; 17:15,19; Rom 2:4; 8:14), as a guide or companion (2Ti 4:11). God will bring forth (from the grave) those who sleep in Jesus, so that they will be with him. Since all believers form the “One Body” (1Co 12:12-27) they must be together, and they must not be separated from their Head.

God will lead them forth from death “with him (Jesus)” — that is, through him (2Co 4:14) or after his example (1Co 6:14; Heb 2:10).

An alternative view, equally likely: When Christ appears from heaven, he will bring with him the “lives” of the saints, until then “hid with Christ” (Col 3:3,4). Though they have lived on earth, the saints have been spiritually in the heavenly places in Christ (Eph 1:3; 2:6). Thus it is their true selves — their abiding reality — which is revealed when Christ returns, bringing “new Jerusalem” (Rev 21:2) with him, the “house not made with hands eternal, in the heavens”, with which his followers desire to be clothed (2Co 4:16; 5:4). This immortality is “the hope laid up in heaven” (1Pe 1:4), after the pattern of the golden pot of manna (Heb 9:4; Rev 2:17). The saints do not go to heaven to put on this immortality; instead, it is brought from heaven to them in the person of Christ.

1Th 4:15

ACCORDING TO THE LORD’S OWN WORD: A ref to Christ’s Olivet prophecy (see refs, v 15 — 1Th 5:10).

Paul claims to be speaking by the power of inspiration, as in 1Co 2:13; 7:10; 14:37; 2Co 2:17; and 7:12 with 1Co 5:4.

WE WHO ARE STILL ALIVE, WHO ARE LEFT TILL THE COMING OF THE LORD: Did Paul expect to be alive when Christ returned? It would appear so when he writes about “we who are alive”. But in his later letters he reckons with the possibility and even the likelihood of his own death before Christ returns (1Co 6:14; 2Co 4:14; 5:1; Phi 1:20; 2Ti 4:6). It is clear that Paul believed in the possibility of Christ’s imminent return — as did the entire first-century church. Nothing Jesus said and nothing the apostles wrote should be construed so as to leave that possibility out of account for any believer (Rom 13:11; 1Co 7:26,29; 10:11; 15:51,52; 16:22). Jesus himself had warned his followers about the dangers in supposing “delay” (Mat 24:48; 25:5; Luke 19:11-27). However, as Paul grew older and experienced more and more of the infirmities of the flesh — not to mention more and greater persecutions — he began to consider, as any of us might today, the possibility of his death before the second coming. Surely such an expectation, tempered by practical considerations, should be the example for believers in all ages.

THE COMING: See Lesson, “Parousia”.

1Th 4:16

THE LORD HIMSELF: “This Jesus” (Acts 1:11), and no substitute or representative.

WITH A LOUD COMMAND: “Keleusma” signifies a call, a summons of authority, or a command. The word occurs in the LXX of Pro 30:27: the locusts marching forth in ranks at the word of command. This suggests that the loud shout, the voice of command by which the dead are raised (John 5:28,29; 11:43) — like the “voice” of instinct that commands the locusts — will not necessarily be heard by all. The “whisper” of an angel can wake the dead, when breathed by the command of him who is the resurrection and life (John 11:25).

THE VOICE OF THE ARCHANGEL: The Bible names only one archangel, Michael (Jude 1:9), the one who stands up in Dan 12:1,2 — as a signal for the resurrection of the dead.

TRUMPET CALL OF GOD: See Lesson, Trumpet, the.

THE DEAD IN CHRIST WILL RISE FIRST: That is, before the events described in v 17. Not necessarily the very first thing to happen at the second coming. The dead are brought back to life before Jesus takes any action whatsoever toward those who were concerned about the deaths of their loved ones in Christ.

“On this it is contended that the accepted will come forth from the grave first but a reference to the context will show that the comparison implied in these words, is between the dead righteous and the living righteous, and not between the righteous dead and the wicked dead. The Thessalonians were apparently mourning the death of some of their number in a way that indicated a fear on their part that the deceased had lost something by dying. Paul assures them that this was a mistake. We who are alive and remain unto the coming of the Lord, shall not prevent (or go before) them who are asleep, for the Lord himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God, and the dead in Christ shall rise first.

“THEN (or second) we who are alive and remain shall be caught up, etc. Paul simply means to teach that the dead are restored to life and perfected before the living enter upon the inheritance, and that, therefore, the dead lose nothing by dying. Therefore, says he, comfort one another with these words” (Xdm Ast).

1Th 4:17

CAUGHT UP: “Harpazo” signifies to be snatched or plucked away (Acts 8:39; John 10:12,28; Jude 1:23), conveyed quickly from one place to another — with no particular regard as to direction. (Compare an Old Testament instance of such a “snatching away” in 2Ki 2:11). Thus Paul speaks of himself being caught away (not “up”) (the same word — “harpazo”) to the “third heaven” in 2Co 12:2,4.

The removal implied in “harpazo” is from one location to another on the earth (esp Acts 8:39). The saints are to be transported miraculously and instantaneously to the judgment seat (Rom 14:10), which is on earth (Psa 122:5; Mat 25:31; etc).

“This will be an awesome event, greater than any in the history of the world thus far, for it will lead to the manifestation of the sons of God, a moment for which the whole creation waits. If we do not prepare for it now, we shall be given no time for it then, because we shall be ‘caught up’ or lit snatched away by force. It will happen during the day or night, depending on which part of the world we live in: we may be at work or play; we may be found in a situation or place in which we would prefer not to have been discovered. But in a second, with no opportunity for protest or objection, whether we are enthusiastic or lukewarm, hard-working in Christ’s service or have left the Truth, we shall find ourselves in the grip of a power which is beyond our mortal knowledge” (TNL 182,183).

TOGETHER WITH THEM: What simple comfort there is in Paul’s closing words. “Together with them” (v 17)! Families, both natural and spiritual, united again in the Lord. “so shall we ever be with the Lord” (v 17). “Lo, I am with you alway” (Mat 28:20), he had said — and now, at the end of the age, he will be with us still and forever in a more intimate fashion. “And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask me nothing” (John 16:22,23).

IN THE CLOUDS: The elect gathered together to Christ, coming in the clouds of heaven (Mat 24:30).

While it is true that in one passage “cloud” refers to the witnesses, or the saints (Heb 12:1), the word is in fact different in the Greek. The most dominant Scriptural theme suggested by “the clouds” is the Shekinah Glory of the Almighty. In the Old Testament God consistently manifested Himself to Israel in the cloud and the fire (Exo 13:21,22; 14:19,20,24; 16:10; 19:16-19; 20:18; 24:15-19; 33:18-21 with 34:4-7; 40:34-38; Num 10:34; 12:5,10; 14:9,10,14,21,22; Deu 31:14,15; Psa 104:3; 105:39; 1Co 10:1,2). In such He appeared also to David (Psa 18:6-15); Ezekiel (Eze 1:4; 10:4); Elijah (1Ki 19:11-13); Solomon (1Ki 8:10,11); Job (Job 38:1); and the apostles (Luke 9:34,35). The clouds of glory are associated with the judgments of God (Joel 2:2; Zep 1:15; Eze 30:3; Isa 19:1; 25:5). As Jesus ascended in such clouds (Acts 1:9), so he will return in clouds (Acts 1:11, Luke 21:27; Mat 26:64; Rev 1:7; 14:14-16; Dan 7:13).

MEET: A special Greek expression (“apantesis”) which was always (and only) used to describe the ceremony of meeting the incoming VIP. It occurs three times in the NT: Act 28:14,15; 1Th 4:16,17; Mat 25:6,10. The Greek here in 1Th 4 clearly indicates that the saints will be miraculously lifted up to meet the returning Lord at some point in the upper atmosphere, and then caused to escort him back, in joyful, triumphant procession, to the earth’s surface — there to be “ever with the Lord”. But wherever can we fit a literal judgment seat into this sequence of events? It can’t be before we are “caught up”, as this would then mean the “meeting in the air” would not be a “meeting” at all, in the sense of the Greek expression used. And it can’t be after we “meet the Lord in the air”, because there could be no joyful, triumphant meeting and procession if the wicked are still present and all concerned are still wondering whether they are destined for life or death! However, Mat 25:6,10 clinches the deduction made above from 1Th, that the unrighteous will not be present when the righteous meet their Lord. The invitation to “meet” him (in the special Greek sense of traveling outwards to meet an incoming potentate) went to both classes — but only the wise virgins were in a position to accept the invitation. The foolish virgins were left behind, and later found themselves locked out of the scene of rejoicing. It seems impossible to fit a literal judgment seat into this sequence, either. So what are we to make of all this? Does Scripture intend us to regard the judgment seat as real in essence, but symbolic rather than literal in its nature? (Just as the Biblical devil is real enough in essence, but is a symbolic devil and not a literal one.) Or is there some other explanation that fits the facts better? (AH) See Lesson, Collapsed time.

IN THE AIR: “Eis” — into the air. Not in heaven (Greek “ouranos”), but into the air (Greek “aer”) which extends by the most liberal estimate only a few miles above the earth! This phrase should be translated: “Then we… shall be caught away into the air in clouds, in order to meet the Lord.” There is no suggestion in these words that the saints remain for any time in the air, or that they are carried any appreciable distance above the earth itself. Instead, there is the idea (with “harpazo”) of almost instantaneous transport (Latin “rapture”) through the air from one place to another on earth. The saints are gathered “from the uttermost part of earth to the uttermost part of heaven” (Mark 13:27), that is, from all places. It is clear the saints will reign with Christ on the earth (Gen 13:15; Num 14:21; Psa 37:29,34; Pro 10:30; 11:31; Isa 11:9; Dan 2:44; Zec 14:16; Mat 5:5; Luke 13:28; Rom 4:13; Rev 2:26). Their dominion will be “on the earth” (Rev 5:10), “under the whole heaven” (Dan 7:27).

AND SO WE WILL BE WITH THE LORD FOREVER: Where? Suspended in the air, no more than a few miles above the earth? Or upon the earth, assisting the Lord in the subjugation and ruling and teaching of the mortal nations, thus helping to fill the earth with the glory of God? There can be only one answer.

This passage (1Th 4:13-18), if taken alone (like 1Co 15), could be construed as teaching that no unworthy “saints” will be raised or judged at the return of Christ. Such “arguments from omission”, however, are always dangerous. Paul omits reference to those who are ultimately rejected (as he does also in 1Co 15:52) because he is intent on offering comfort and assurance. He must have known, moreover, that the Thessalonians had no misunderstanding about the punishment of the wicked — or else he would have been more specific and detailed here. (This consideration by itself suggests they knew more about the events of the last days than we might first suppose.)

There is an enormous body of evidence to prove that worthy and unworthy are raised and judged together (Dan 12:1,2; Mat 8:10-12; 12;36,37; 13:30, 40-43, 47-50; 22:1-14; 25:1-30, 31-46; John 5:28;29; Acts 25:15,25; Rom 2:5-11; 2Co 5:10; 2Ti 4:1; Heb 6:2; 1Pe 4:4; 1Jo 4:17; Rev 11:18). There is no problem then in understanding that between the “rapture” and the “being forever with the Lord” there must intervene a judgment which eliminates the unworthy.

Similarly, it may be pointed out that Paul does not speak of a resurrection to condemnation for anyone not “in Christ.” But again, an argument from omission would be dangerous. It is true that those who are “in Christ”, nominally or otherwise, will be raised to a different sort of judgment than will those (few or many) who have absolutely and knowingly rejected the gospel. The first will be brought to a judgment seat for a decision; the others, only to be condemned, since for them there can be no possibility of acceptance. Paul, with his mind intent on comfort, omits reference to this class altogether here. The Scriptures as a whole, however, have a good deal to say about such a third class of resurrected ones (Mark 16:16; Luke 19:27; John 3:19; 12:47-50 with Deu 18:18,19; Acts 24:25; 1Pe 4:3-5).

1Th 4:18

THEREFORE ENCOURAGE EACH OTHER WITH THESE WORDS: Once joined with Christ, we will be always with him. As we cannot be separated from his love even now (Rom 8:38,39), so we will not be denied fellowship with him in the age to come. This is comfort indeed, the only real comfort.

Col 2:2

UNITED IN LOVE: “Knit together” (AV); interwoven: head and body together (v 19).

LOVE: “The article commonly talked about as ‘love’ is not the apostolic article. The popular article consists of an emasculated mind, and honeyed word uttered in a silly tone. The apostolic ‘knitting together in love’ is on the goodly foundation ‘of all riches of the full assurance of understanding.’ It is a love springing from identical convictions — a common love resulting from a common enlightenment; a mutual affection spontaneously generated by unity of knowledge and judgment, and this not in the scanty form of ‘opinion’ or the cold uncertainty of ‘views’, but in the richness of a positive and pronounced ‘assurance of understanding’; enthusiastic convictions if you will, without which there can be no true discipleship of Christ. This is a state of mind that stops not short at ‘good words and fair speeches’, but shows its faith by ‘works’, without which, a man, whatever his knowledge and understanding, or ability to speak with even higher than human tongues, is a ‘sounding brass and a tinkling cymbal.’ There be many fig trees fair and promising to look upon, which, when the Master comes to inspect them and finds nothing but leaves, will wither up before his destroying curse” (SC 36).

Col 2:5

ORDERLY… FIRM: Military terms: “good order” (taxos) and “firmness” (stereoma): a company of soldiers keeping in straight ranks, and holding firm to their path, or course, even in the face of enemy fire.

Col 2:6

RECEIVED: Gr “paralambano” = to receive as a tradition laid down.

CONTINUE TO LIVE IN HIM: Lit, as AV, “so walk ye in him.” “If we have received Christ himself in our inmost hearts, our new life will manifest its intimate acquaintance with him by a walk of faith in him. Walking implies action. Our religion is not to be confined to our closet; we must carry out into practical effect that which we believe. If a man walks in Christ, then he so acts as Christ would act; for Christ being in him, his hope, his love, his joy, his life, he is the reflex of the image of Jesus; and men say of that man, ‘He is like his Master; he lives like Jesus Christ.’ Walking signifies progress… proceed from grace to grace, run forward until you reach the uttermost degree of knowledge that a man can attain concerning our Beloved. Walking implies continuance. There must be a perpetual abiding in Christ. How many Christians think that in the morning and evening they ought to come into the company of Jesus, and may then give their hearts to the world all the day: but this is poor living; we should always be with him, treading in his steps and doing his will. Walking also implies habit. When we speak of a man’s walk and conversation, we mean his habits, the constant tenour of his life. Now, if we sometimes enjoy Christ, and then forget him; sometimes call him ours, and anon lose our hold, that is not a habit; we do not walk in him. We must keep to him, cling to him, never let him go, but live and have our being in him… persevere in the same way in which ye have begun, and, as at the first Christ Jesus was the trust of your faith, the source of your life, the principle of your action, and the joy of your spirit, so let him be the same till life’s end; the same when you walk through the valley of the shadow of death” (CHS).

Col 2:7

ROOTED: “The believer’s spiritual experience is a living organism which requires nourishment” (BCol 114).

ROOTED… BUILT UP… STRENGTHENED…: The dimensions of depth, height, and breadth.

Col 2:8

TAKES YOU CAPTIVE: Gr “sulagogeo”: to lead away as booty, as by a slave-raid. “Kidnap”.

DECEPTIVE PHILOSOPHY: The serpent!

PRINCIPLES: Gr “stoicheio”: lit, “things set out in a row”; “the present mundane physical existence, and the rudiments attached to it” (BCol 35).

Col 2:9

ALL THE FULLNESS OF THE DEITY: “How vast his grace, how firm his faithfulness, how unswerving his immutability, how infinite his power, how limitless his knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour’s heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in his adorable character as the Son of God, is by himself made over to us most richly to enjoy. His wisdom is our direction, his knowledge our instruction, his power our protection, his justice our surety, his love our comfort, his mercy our solace, and his immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures” (CHS).

DEITY: “Godhead” (KJV) = Gr “theotetos”. Trinitarians will state that it refers to the essence and nature of the Godhead, not just to divine perfections and attributes of divinity. But… according to LS, “theotes” (the nominative form, from which “theotetos” is derived) means “divinity, divine nature.” Being truly “divinity,” or “divine nature,” does not make Jesus as the Son of God coequal and coeternal with the Father, any more than the fact that all humans share “humanity” or “human nature” makes them coequal or all the same age. Paul makes reference to the post-resurrectional state of Jesus, in which he bears a glorified body. This is entirely different to the mortal, pre-resurrectional state of the Messiah. Indeed, that same body is promised to the believers, whose “bodies shall be made like unto his own glorious body” and who “shall be like the angels, who neither marry, nor are given in marriage.” (The angels, of course, are themselves, divine beings; that is to say, they are composed of divine substance. They are not individual “gods”, as the Mormons would have us believe.) Paul uses the expression rather frequently, defining it as a “fulness of Godhood” (theotes, Col 2:9), ie a totality of God’s attributes, something that can dwell “bodily” in Jesus, and which can also dwell in men. The author of Ephesians therefore promises: “That ye might be filled with ALL the fulness of God” (Eph 3:19.) Peter, too, promises that men can one day “participate in the Divine Nature” (2Pe 1:4), and (as John and Paul add) become “like God” (1Jo 3:2), possessing bodies “like unto his glorious body” (Phi 3:21), and transformed into the very image of the Lord (2Co 3:18.)

IN BODILY FORM: Plainly, a ref to the humanity of Jesus.

Col 2:10

YOU HAVE BEEN GIVEN FULLNESS IN CHRIST: “You are complete in him” (AV): not needing any other knowledge or law!

Col 2:11

IN HIM YOU WERE ALSO CIRCUMCISED: Circumcision of the heart: Rom 2:29; cp Phi 3:3; Deu 10:16; Jer 4:4. There was such a thing as spiritual “circumcision”, even in the OT: Deu 10:16; Jer 4:4.

THE PUTTING OFF OF THE SINFUL FLESH: “Put off” in baptism: Rom 6:6. Sins inseparable from the body: v 23; Eph 2:3.

Col 2:12

BURIED WITH HIM IN BAPTISM: Baptism = a burial, hence a death. Also, a birth, as those alive from the dead (Rom 6:13; Joh 3:3-5), forgiveness (Act 2:38; 22:16). Identifies one with Jesus at the cross (our sin offering): Rom 6:3-6. In ct circumcision, baptism is a conscious, intelligent, adult choice, undertaken in faith.

RAISED WITH HIM: Gr “sunegeiro”: to be raised together with. Sw Col 3:1.

See VL, Christ’s resurrection, reality.

Col 2:13

GOD MADE YOU ALIVE WITH CHRIST: Baptism sym not only a death, but also a birth: Rom 6:13; John 3:3-5.

HE FORGAVE US ALL OUR SINS: Acts 2:38; 22:16.

Col 2:14

THE WRITTEN CODE: “Cheirographon” = autograph, ie on a note of indebtedness. Cp Xt’s parable of debt = sins, Mat 18:23-25. Cp also the writing of the curses of the Law, in the trial of jealousy: Num 5:17.

HE TOOK IT AWAY, NAILING IT TO THE CROSS: “The method adopted by the Father for removing the evil which ensued in consequence of Adam’s transgression illustrates His righteousness and unchangeableness. Without abrogating the law of sin and death, the bestowal of the Mosaic law opened the way for the removal of its effects by causing its precepts to meet on Jesus, who fulfilled that law in its minutest details. In obedience to that law, he freely offered himself as a sacrifice, and thus came under its curse, for it is written: ‘Cursed is every one that hangeth on a tree’ (Gal 3:13). Since the law cursed a righteous man, its abolition in Christ was a justifiable procedure…

“In this we have the most remarkable illustration of the way in which one law may be neutralised by another, after the example of the law of the Medes and Persians. Mordecai was not permitted to alter the edict given under the king’s seal for the destruction of the Jews, but another edict permitting them to defend themselves brought to nought the evil designs of the enemy. Similarly, ‘a law which neither we nor our fathers could bear’ is neutralised, and its ultimate effects removed in the case of those who are redeemed in Jesus anointed” (HSul).

Col 2:15

// Heb 2:14.

DISARMED: Gr “apekduomai”: to divest wholly oneself, or to despoil. “Spoiled” in AV. Related to word for “putting off” in v 11.

TRIUMPHING OVER THEM: Gr “thriambeu”: “leading them captive” — either (a) one’s secular and/or religious enemies, beaten and enslaved; or (b) one’s own sin-principle and sin-tendencies.

Col 2:17

SHADOW: A type or pattern of the Law (Heb 10:1). Paul warns against coming under bondage to the Law: Gal 4:10,11; 5:1-4.

Col 2:18

“Let no one disqualify you, insisting on self-abasement and worship of angels, taking his stand on visions, puffed up without reason by his sensuous mind” (RSV).

ANGELS: Perhaps, especially, the angels through whom the Law was given to Moses and to Israel (cp Heb 1:4; 2:2).

Col 2:19

“The ecclesia is the body of Christ, who is its Head. All the members look to him for guidance, all actively accept his call for service to him and to all the rest of his body. Harmony between the members in their work and life in the Faith is obtained only secondarily by considering working arrangements with one another. Primarily it is secured by looking to and listening to the Head, obedience to whose counsels brings peace to all ecclesias of saints. Jesus and the spirit of Jesus were all that mattered to the first century brethren. The rest followed naturally. The apostles did not preach themselves or their arrangements; they preached Christ Jesus the Lord. Their knowledge was only of Jesus Christ and of him crucified, their glorying not in the ecclesial organization they were building up, but in the cross of the Lord Jesus Christ. All things but him were loss. The Truth was not primarily a set of doctrines; the Truth was Jesus. The Life was not essentially a series of injunctions and prohibitions; the Life was Jesus. They were all brethren of Jesus, believers in Jesus, called out (ecclesia) and set apart (saints) by and for Jesus” (FCE 164,165).

Col 2:22

HUMAN COMMANDS AND TEACHINGS: Man-imposed ordinances: Mat 15:8,9.

Col 4:2

DEVOTE YOURSELF TO PRAYER: In one area of Africa where Christianity began to spread, converts were zealous about daily devotions. They would find their own spot within the wild thickets and pour their hearts out to God. After some time the spots became well-worn, and paths were created. Soon, one’s prayer life was made public. If someone began to neglect his or her devotional life, it would soon be noticed by others. Believers would then gently and lovingly remind those in neglect, “The grass grows on your path.”‘ How many of us have grass growing on our paths? Do you even remember where your path is any more? Remember, Jesus told us that “we should always pray and not lose heart” (Luk 18:1), and Paul told us to “always rejoice, constantly pray, and in everything give thanks” (1Th 5:16-18). Wherever you are, whoever you are, stop, pause, find your path, clear the grass away, walk down it, and pray!

Col 4:5

MAKE THE MOST OF EVERY OPPORTUNITY: “Redeem the time” (KJV). “Exagorazo” = to buy out of the marketplace: see Lesson, Redemption. What is being “bought”? If we are prudent, we are using the minutes and hours and days we have been given to “buy up the opportunities” in daily life to serve and glorify our Heavenly Father.

“Love, thankfulness, and knowledge of God: we never have enough. We never begin to have enough. The amount God will judge us by is the amount we could have developed in the time, opportunity, and ability He has given each one. Are we, as commanded, ‘redeeming the time’ — every moment? Or are we wasting it in folly and self-pleasing? What a tragedy to appear at the judgment seat of Christ in our cute little play-suit, full of jokes and games, but with our lamps and minds dark and empty! Who dares contemplate the shame and the hopeless remorse?” (GVG).

If we had to buy time, would there be any difference in how we would spend it? Would the days of our lives be used more wisely? What if we had to pay in advance $100 an hour for the time allotted to us? Would we waste it?

Of course, we can’t put a price tag on the minutes and hours we possess. They are given to us freely. But that doesn’t excuse us from using them conscientiously, carefully, and wisely. The giver of time is God Himself, and that places a far greater value upon it than any monetary figure could suggest. We must therefore use our time intelligently, taking advantage of opportunities it provides for us to serve the Lord and to do His will.

“Those who make the worst use of their time are the first to complain of its brevity” (Jean de la Bruyere, 1645-1696). “Make each day useful and cheerful and prove that you know the worth of time by employing it well. Then youth will be happy, elders will be without regret, and life will be a beautiful success” (Louisa May Alcott).

Col 4:6

LET YOUR CONVERSATION BE ALWAYS FULL OF GRACE, SEASONED WITH SALT: // Eph 4:29: “Do not let any unwholesome talk come out of your mouths.” Our ordinary speech, as a sacrifice (Lev 2:13) and a prayer (Exo 20:35).

Col 4:9

ONESIMUS: Philemon’s runaway slave on whose behalf Paul wrote the letter to Philemon. Col 4:9 connects him with Colosse. Escaping from his master, perhaps having also robbed him, Onesimus fled to Rome, hoping to escape detection amid its teeming population. He there somehow met Paul, through him was converted, and proved himself “profitable” and dear to Paul. Refusing to retain his services without his master’s knowledge and consent, Paul returned Onesimus under the protection of Tychicus (Col 4:7-9), sending along also his masterful plea for his spiritual child. That Philemon granted Paul’s plea need not be doubted.

OUR FAITHFUL… BROTHER: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

Col 4:10

Vv. 10-15: The way in which individuals are able to send greetings, and that Paul is willing to include these greetings in such “important” letters, shows how highly the Father views the fellowship between His sons and daughters.

COUSIN: Gr “anepsios” was understood in the sense of “nephew” by the KJV translators, but the word did not take on this meaning until after the NT age (EBC).

Col 4:11

The aspects of fellowship: fellow-heirs (Eph 3:6); fellow-soldiers (Phi 2:25); fellow-helpers (3Jo 1:8); fellow-workers (Col 4:11); fellow-servants (Rev 6:11); fellow-prisoners (Rom 16:7); fellow-laborers (Phi 4:3); fellow-citizens (Eph 2:19).

Col 4:12

EPAPHRAS: A “beloved fellow servant” and a “faithful minister of Christ,” held in high esteem by Paul (Col 1:7-8; 4:12-13). In Phm 1:23 he is referred to as “my fellow prisoner in Christ Jesus.” While the name is a contracted form of Epaphroditus, most do not connect him with the Philippian man of that name in Phi 2:25-30.

From Col 1:6-7 it appears that Colosse has received “the grace of God in truth” not from Paul himself but from Epaphras. On the basis of Col 4:13, he had been Paul’s representative in evangelizing not only Colosse, but also Laodicea and Hierapolis. Later he shared Paul’s imprisonment and sent greetings to Philemon.

HE IS ALWAYS WRESTLING IN PRAYER FOR YOU: This is a very beautiful epitaph on a good man’s life. Amid all the crowding interests of Epaphras’ visit to Rome, his heart was with his friends. He strove for them in prayer. It was no passing thought that he voiced; no light breathing of desire; no formal mention of their names. It seemed as though he were a wrestler, whose muscles strained as he agonized for the prize. He labored. We shall never know, till we stand in the clear light of God’s kingdom, how much has been achieved in the world by prayer.

Here, at least, there is mention of a man’s labors. Probably the work on the results of which we are inclined to pride ourselves is due less to us than we suppose, and more to unrecognized fellow laborers. Let us be careful to mingle much intercession with all our prayers, especially on behalf of other workers, that they may realize we are actually working and laboring beside them.

Col 4:13

HIERAPOLIS: A city built on a high terrace overlooking the valley of the Lycus River in the western part of the Roman province of Asia, about six miles north of Laodicea. It was famous for its hot springs, which made it a health resort, and for the Plutonium, a crevasse in the rock which emitted poisonous gases, supposedly the domain of the Phrygian fertility goddess Leto. The ecclesia in Hierapolis was probably founded by converts of Paul, and was associated closely with the ecclesia in Colosse (Col 4:13).

Col 4:14

LUKE, THE DOCTOR: The author of the third Gospel and the Acts of the Apostles is mentioned by name in three passages of the NT (Col 4:14; Phm 1:24; 2Ti 4:11). It may be inferred from these verses that Luke was a physician and a fellow worker of Paul. He accompanied the apostle in his first imprisonment in Rome and was Paul’s sole companion during the second and final imprisonment. In Col 4:11,14 Luke is distinguished from the men of the circumcision.

From the 2nd century on the early church attributed both the third Gospel and the Acts of the Apostles to Luke. He is probably the only Greek to whom a book of the NT is traced. Luk 1:2 makes it unlikely that he was an eyewitness of the Gospel events. Some scholars believe that he collected the data for his Gospel, and perhaps wrote it, while Paul was imprisoned in Caesarea for two years.

DEMAS: Mentioned three times in the NT (Col 4:14; 2Ti 4:10; Phm 1:24). He was a believer, and was evidently with Paul when he wrote Col and Phm. Later, when writing 2Ti, Paul pens the dismal fact that Demas had forsaken him, “having loved this present world.”

Col 4:15

NYMPHAS: “A prominent believer at either Colosse or Laodicea, whose house was used for worship, to whom Paul sent greetings (Col 4:15). The name occurs in the accusative form Nymphan, so that it is not certain whether it represents the male name Nymphas (KJV, ASV) or the female name Nympha (RSV, NEB, NASB). The pronoun ‘his’ occurs in Codex D and other Gr mss, while ‘her’ is found in Codex B, in the phrase ‘and the church which is in his [her] house’ ” (WyE).

Col 4:16

THE LETTER FROM LAODICEA: Poss the same letter sent to Ephesus; a circular letter to the ecclesias of Asia Minor.

Col 4:17

ARCHIPPUS: Mentioned twice in the NT (Col 4:17; Phm 1:2). In Col 4:17, Archippus is urged to take heed to his ministry. Paul is here perhaps commending Archippus for past service and encouraging him for future tasks, with no thought of a rebuke. In Phm 1:2, Paul greets Archippus after Philemon and Apphia in a manner suggesting he may have been their son, and calls him a “fellow soldier,” likely because Archippus had shared with Paul in some experience of service or suffering for the sake of Christ (cf Phi 2:25).

Col 4:18

REMEMBER MY CHAINS: As Paul wrote this final salutation, it is probable that the chains bound about his wrists moved across the page.

GRACE: “The first and the last word in the story of redemption” (BCol 189).

1Th 1:1

See Lesson, Paul the man.

See Lesson, Paul’s ecclesial letters.

V 1: Greeting.

SILAS: The Greek equivalent of the Hebrew “Saul.” (“Silvanus” — AV and NIV mg — is the Latin equivalent.) Silas was a prominent member of the Jerusalem ecclesia, and was chosen as a messenger (along with Judas Barsabbas) to deliver the apostolic decree to Antioch (Acts 15:22,27,32). When Paul fell out with Barnabas, he chose Silas to accompany him on his second missionary journey; thus Silas was closely associated with Paul in Philippi (Acts 16), Thessalonica (Acts 17:1-9) and Corinth (Acts 18:5). Along with Paul, Silas was a Roman citizen (Acts 16:37) — which would account for his second, Latinized name. In later years, Silas was Peter’s assistant (1Pe 5:12).

TIMOTHY: Timothy is one of the best known and closest of Paul’s fellow-laborers. He was converted by Paul and is referred to as Paul’s “own son in the faith” (1Ti 1:2). He joined Paul’s company on his second journey, and worked with him thereafter till the end of Paul’s life.

His father was a Gentile (Acts 16:1), and Timothy was not circumcised although he knew the Holy Scriptures from childhood (2Ti 3:15). His mother Eunice and grandmother Lois were faithful believers (2Ti 1:5), but his father and grandfather were not so mentioned. It would appear from this that faithfulness was on the female side of the family and probably in the face of difficulties.

Paul’s choice of Timothy to accompany him, as well as Timothy’s subsequent field of labor, was apparently indicated by the Holy Spirit (1Ti 1:18).

Timothy lived at Lystra (Acts 16:2), in eastern Asia Minor. When Paul arrived there on his second journey, Timothy joined him and traveled eastward with him through Asia Minor to Troas, Philippi, Thessalonica, and Berea.

Some have assumed, from Paul’s exhortations to him to “endure hardness, as a good soldier of Jesus Christ” and to “let no man despise thy youth”, that Timothy was timid and lacking in missionary fervor for the work of the Truth. But surely the picture we get of him in this his earliest appearance in the work, where the brethren were experiencing persecutions, shows him to be exceptionally faithful, zealous, courageous, and devoted.

From Thessalonica, Timothy rejoined Paul at Corinth and stayed with him for the rest of the second journey. He accompanied Paul on his third journey (which ended with Paul’s arrest and transferal to Rome), three years of which were spent in Ephesus. He was with Paul on the return trip to Jerusalem, at the end of which a riot occurred in Jerusalem and Paul was imprisoned.

We have no record of Timothy while Paul was imprisoned in Caesarea, nor on the journey to Rome. He appears again with Paul in Rome — part of the time, at least, a prisoner himself — for Heb 13:23 records that Timothy had been “set at liberty”, as Paul himself was then expecting to be.

IN GOD THE FATHER: The relationship which believers have with God the Father is not biological; it is mental and moral, a matter of enlightened choice and intelligent obedience. This “Fatherhood” is restricted to those who are born anew, in faith (Gal 3:26; John 3:1; 5:4) through baptism (Rom 6:3; 8:10), which constitutes “adoption” (“huiothesis”: placing in the position of a son; sonship) (Rom 8:16,17; Gal 4:5).

GRACE: The Greek word is “charis” — a gift, or favor — any and all of God’s blessings and gifts of the Holy Spirit; but it certainly signifies much more as well.

Grace is the favorable attention, and love, and care, and comfort and guidance from God the Father toward us. To receive grace from God is to come within the scope of His glorious light, and to be accepted as part of His chosen family, constantly overshadowed by His angelic protection.

This grace is extended without partiality to all who, in Truth, yield themselves entirely to Him: this means placing ourselves in His hands and allowing His Word to work in us. We must allow the Truth as it is in Jesus to dominate all aspects of our lives — endeavoring to give our all to him, holding nothing back, in hope of the day when we will be “filled with all the fulness of God”. Just holding certain beliefs, and attending the meetings of believers, will not guarantee God’s grace upon us. We must also be receptive to Him; we must be moved to activity according to His purpose. Then and only then may we enter into the glory of the grace of God.

PEACE: To the Greeks and Romans, as to the western mind today, “peace” means simply the absence or cessation of war and external strife. But the Hebrew “Shalom” carries the deeper spiritual sense of unity of mind and purpose, of mental harmony and tranquillity.

This “peace” is the blessing we all need most. It only comes through the grace of God. This peace is an impervious mental shield against all fears and anxieties. It is not freedom from external conflict: that is not important. It is freedom from internal conflict, which is everything.

Jesus said, just before the terrible suffering of his crucifixion: “Peace I leave with you: my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid… These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world (John 14:27; 16:33).

And Paul, beaten sorely and chained in the Philippian prison for the sake of the glorious gospel he preached, sang hymns of praise at midnight (Acts 16:25). Later he assures the brethren in Philippi, who had been so moved by his earlier witness, that the “peace” he had experienced and revealed to others could be their “peace” as well: “the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phi 4:7).

1Th 1:2

Vv 2-10: Thanksgiving for the Thessalonians.

Vv 2-4: Paul’s thanksgiving.

WE: “We” is much more common in this letter than “I” — suggesting that Paul and Silas were joint authors.

ALWAYS: As the importunate widow (Luke 18:1).

1Th 1:3

CONTINUALLY: “Adialeiptos” occurs three other times in the NT: 1Th 2:13; 5:17; Rom 1:9. All refs have to do with prayer. For Paul, true prayer was constantly recurring. For Paul, the only proper attitude of life was a continual attitude of prayer.

BEFORE OUR GOD: Prayer is the means by which we come into the presence of God (1Th 3:9; Acts 10:4).

ENDURANCE: “Patience” in KJV. Besides the “endurance” of the NIV, “hupermene” is translated “fortitude” (NEB) and “steadfastness” (RSV). The thought of the verse is beautifully expressed in the old paraphrase: “that obedience which your faith, that industry which your love, that enduring constancy which your hope in Christ hath wrought in you.”

HOPE IN OUR LORD JESUS CHRIST: The Thessalonians’ endurance was inspired by their hope; that is, their hope in the return of the Lord Jesus Christ (v 10; 1Th 2:19; 3:13; 4:14,16; 5:23). This expectation provided a firm grounding to their courage, and gave them a special strength to overcome the trials and even persecutions which threatened their faith. This hope is the same hope which all succeeding true believers have held.

The true hope of the Scriptures is defined variously as: (1) the hope of the promise unto the fathers (Acts 26:6,7); (2) the hope of the resurrection of the dead (Acts 23:6); (3) the hope of righteousness (Gal 5:5); (4) the hope of the gospel (Col 1:23); (5) the hope of the glory of God (Tit 2:13); (6) the hope of Israel (Acts 28:20); (7) the hope of eternal life (Tit 1:2; 3:7); and (8) the blessed hope of the appearing of our Saviour Jesus Christ (Tit 2:13).

It follows, therefore, that any “hope” which cannot take all these aspects into account is a false and illusory and non-Biblical hope.

1Th 1:4

BROTHERS: The word “adelphos” signifies male children of the same parents (Mat 1:2; 13:55), people of the same nationality (Acts 3:17-22), or persons united by common interests (Mat 5:47; Rev 22:9). Spiritually, it signifies believers in Christ whether men or women (Acts 1:15; Rom 1:13; Rev 19:10).

CHOSEN: “Election” in AV; Gr “ekloge”. That God had chosen them was confirmed by their splendid response (vv 5-10), for which Paul thanks God. Notice the order: the brethren were first loved by God, and only then chosen by Him.

The “choice” of the brethren of Christ was made by God. In the OT God chose Abraham and his offspring, the children of Israel, after him (Deu 4:37; Isa 41:8,9; 43:10; 44:1,2; 45:4; etc) with the purpose of making Himself known through them to the rest of mankind. But in the NT the “chosen” people are taken from no one nation; they are chosen out of all nations through their faith in Christ, which constitutes them a spiritual “seed” of Abraham (Gal 3:16,26-29). There is a humbling element in our recognition that He who spared not the natural olive branches, but broke them off because of their unbelief, may also not spare us, though we have been “chosen” and even “predestinated” to be sons (Eph 1:5).

1Th 1:5

Vv 5-10: The Thessalonians’ response: These verses shows us how this preaching by example (as well as word) works. The perfect example of Jesus himself impresses Paul to such an extent that he, in turn, becomes an example to the Thessalonians. They then undergo such a dramatic change that their pattern of life, and love and faith, stir up those in Macedonia and Achaia — who now become preachers by their example. And so this great chain of transformed people is extended, link by link, from place to place and age to age, reaching at last to us! Now it is our turn, by our exemplary lives, by our burning zeal that Christ be magnified in us, to proclaim to others what the Lord is like.

BECAUSE…: That God chose (“elected”) the Thessalonian believers (v 4) is proven by the way in which the gospel had been preached to them (v 5); the way in which they had received it (v 6); and the way in which others had learned of, and been influenced by, their faith (vv 7,8).

NOT SIMPLY WITH WORDS: The gospel must be more than logical subtleties, more than clever arguments — even if they are correct. It must be more than “enticing words of man’s wisdom” (1Co 2:4; cp 1Co 4:20). Even though, unlike Paul, we do not have the Holy Spirit powers to substantiate our message, we must demonstrate power born of conviction and assurance and a changed life. In this sense, the gospel, sincerely believed, is still the greatest “power” in the world today (Rom 1:16).

WITH POWER, WITH THE HOLY SPIRIT: There is no definite article in this phrase, so that we may be free to understand it as “the power of a spirit, or mind, which is holy.” But such is probably not the most reasonable way to read the passage; most likely the Holy Spirit is intended by Paul. The Greek “dunamis” (power) is nearly always associated with the Holy Spirit. In such a case the two ideas should be grouped together: “in the power of the Holy Spirit.” (Cp Rom 1:4, where Jesus is declared to be the Son of God with power, according to the spirit of holiness — or the Holy Spirit — by his resurrection from the dead).

WITH DEEP CONVICTION: “Plerophoria” means, literally, a “full carrying” or a full measure. To paraphrase: “The gospel we preached was not just a lot of words, but it was backed up by the power of the Holy Spirit, to fulfill (‘fill full’) our words, and produce in you a full measure of conviction.”

YOU KNOW HOW WE LIVED AMONG YOU: Paul is not reluctant to offer his own life as an example to the believers. He does this again in a very specific way in 2Th 3:7,8, when he points to his own heavy physical labor when among them — as an example to those who were disorderly and parasites (v 11), that is, living off the labor of others while awaiting the return of Christ. And surely the most poignant instance of Paul using his own life as an example is in his address to the Ephesian elders: “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said. It is more blessed to give than to receive” (Acts 20:32-35).

1Th 1:6

IMITATORS: “Mimetai”, from which is derived the English “mimic.” The word suggests learning by observing closely and then copying precisely the actions of a model. It is always used in the NT in a good sense. Paul was not reluctant in the least to be such a model for new believers: “Brethren, be followers (‘imitators’) together of me” (Phi 3:17; cp Phi 4:9).

OF US AND OF THE LORD: The first “Bible” that any unbeliever “reads” and the first “Christ” that any unbeliever “sees” or “hears”, are the lives and the words of some believer. This Paul understood very well. He knew that he must be the one to lead these Thessalonians to Christ. Instructions and theories, no matter how elaborate and detailed, would alone never lead them to Christ; it must be a human guide. “Wherefore I beseech you, be ye followers (imitators) of me” (1Co 4:16). “Be ye followers (imitators) of me, even as I also am of Christ” (1Co 11:1).

IN SPITE OF SEVERE SUFFERING: “Thlipsis” literally signifies “pressure” and is commonly used in the NT of the trials and sufferings faced by believers. There must have been more and greater persecutions of the new believers after Paul and his companions had left Thessalonica (2Th 1:4,5). The Jews who had stirred up a riot against Paul (Acts 17:5) and even followed him to Berea (v 13) would not have left the converts in Thessalonica unmolested. And there had been further opposition from the Gentiles in the city as well (1Th 2:14).

YOU WELCOMED THE MESSAGE: The word is that used for the reception of a guest (Luke 10:8,10; Heb 11:31). The message of the gospel is a living guest, because Christ is alive.

WITH THE JOY GIVEN BY THE HOLY SPIRIT: Joy is almost always associated with fellowship and/or the Holy Spirit. The word “joy” is associated in our minds with Paul and Silas singing hymns at midnight in the Philippian jail, their backs having been beaten raw and their feet in stocks (Acts 16:25). But they shared a fellowship of suffering and joy that can only be the privilege of those who know the gospel of Christ.

1Th 1:7

AND SO YOU BECAME A MODEL: The “imitators” (v 6) were in turn imitated by others on a wide basis, and with this Paul is evidently quite pleased. The word “model” is “tupos”, from which we get the word “type.” It first denoted the image left by a sharp blow, like a design stamped on a coin, giving an exact or nearly exact facsimile of the original. Then it came to mean, as several times in the NT, a pattern of behavior or conduct to be followed (Tit 2:7; 1Pe 5:3).

MACEDONIA AND ACHAIA: The two names are those of the Roman provinces into which Greece was divided. Macedonia in the north (containing Philippi, Thessalonica, and Berea) and Achaia in the south (with Athens and Corinth) had come into Roman possession in the middle of the second century BC, and were administered sometimes as one province and sometimes as two during the next 200 years.

1Th 1:8

THE LORD’S MESSAGE RANG OUT FROM YOU: Having joyfully received the gospel, and despite the suffering that accompanied its preaching, the Thessalonian believers had no thought of keeping it to themselves. By word and by example they diligently made it known to others. From the beginning they functioned as a “missionary body.” The verb “exechomen” — found only here in the NT — has a musical connotation, as the sounding out of a trumpet. It is a striking word in its imagery, urgent and exciting. The verb form denotes a continuous sounding forth, as though the initial trumpet blast is reverberating and echoing across the landscape. (Paul’s quotation of Psa 19:4 in Rom 10:18 is applying the verse to the preaching of the gospel and uses the same vivid expression if not the same word.) Trumpets and horns were used in the OT to call Israel to battle (Judges 3:27; 6:34: 1Sa 13:3); to sound the alarm to a city (Jer 6:1; Amos 3:6); and to announce the accession of a new king (2Sa 15:10; 1Ki 1:34), the year of freedom (Lev 25:9), and the dedication of the Temple (2Ch 5:12). At the blast of the priest’s trumpets the walls of Jericho fell down (Josh 6:1-20). In the New Testament the trumpet will announce the coming of Christ (Mat 24:31; 1Th 4:16) and the resurrection of the dead (1Co 15:52). In Revelation, seven trumpets announce seven apocalyptic visions (Rev 8 to 11). All these images, immediate and thrilling, are included in the message that rang out from the Thessalonian believers.

YOUR FAITH IN GOD HAS BECOME KNOWN EVERYWHERE: Paul makes the same boast for the Thessalonians in 2Th 1:3,4. It is astonishing to realize how quickly the word of their faith had spread abroad. In a few months at most, communities everywhere (Philippi, Galatia, Antioch, Judea) were hearing the exciting story of the gospel’s success in Thessalonica. Other examples of this highly efficient first-century “grapevine” are found in Rom 1:8 and Col 1:4,7,8. Peter could write, for another example, of possessing all Paul’s epistles (2Pe 3:15,16), probably within a few months of their publication. Apparently in the peaceful conditions prevailing throughout the Roman Empire, communication by post was quite rapid, and well-utilized by the early ecclesias.

1Th 1:9

FOR THEY THEMSELVES REPORT WHAT KIND OF RECEPTION YOU GAVE US: Paul was receiving reports second-hand from other churches of what he had done in Thessalonica in the first place — -so well did their “grapevine” operate.

HOW YOU TURNED TO GOD FROM IDOLS: Some of the Gentile converts in Thessalonica were “devout Greeks” (Acts 17:4), who had presumably already abandoned the idols of their fathers so as to worship, if only in a secondary way, the God of Israel. But many others must have had little or no connection with the synagogue, since only at the call of the gospel did they turn from their idols. That 1Th is written to a predominantly Gentile group is suggested by: (1) No direct references to the Law of Moses; (2) A scarcity of direct references to other parts of the OT; (3) This v 9, regarding “turning from idols”; and (4) The serious call to sexual purity which is reminiscent of the Jerusalem decree sent to Gentile believers (Acts 15:19,20,28,29), and which in any case should have been unnecessary for those brought up under the Law.

Paul’s description of the Thessalonians’ conversion echoes his preaching in Lystra (“ye should turn from these vanities unto the living God” — Acts 14:15-17, and Athens “I perceive that in all things (their many idols) ye are too superstitious… the times of this ignorance God winked at; but now commandeth all men everywhere to repent” — Acts 17:22,30).

IDOLS: In Greek “idol” literally means a “shadow” or a “phantom.” By Paul’s preaching the “idols” were discredited as mere imaginations of enfeebled, philosophical minds. They were, in Paul’s robust and blunt words, “nothing” — or more literally, “no-gods” (1Co 8:4-6). They simply did not exist. The images of wood and stone had unseeing eyes and unhearing ears, and mouths out of which no speech would ever come (Psa 115:4-7). Some of the most exquisite irony and sarcasm in the OT is reserved for the “no-gods” and those who trust in them (1Ki 18:27; Isa 44:9-20).

TO SERVE THE LIVING AND TRUE GOD: In contrast to the lifeless and shadowy gods” of the nations. The word “true” here (“alethinos” rather than “alethes”) means not so much true as opposed to false, but real as opposed to unreal.

“The greatest blessing possible is to be used by God in His service — used as part of the glorious Divine Plan of Salvation — ‘workers together with God.’ We shall be used if we are useful Our life’s ambition should be to make ourselves useful and suitable. By nature and natural condition, we are absolutely useless; and there must be a very great change to become useful. There is a way to become useful: by constant application of the mind to the Word of God and the Spirit of Christ. The ‘wise’ of the world tell us man’s greatest need is to be needed. There is considerable truth in this, though it’s not the whole truth. For God’s eternal purpose, He ‘needs’ a certain kind of people. He searches for them, as for rare living jewels in the vast dead stone pile of humanity. What a glorious ambition to give our lives to preparing, with His help, to fill that need!” (GVG).

1Th 1:10

See VL, Christ’s resurrection, reality.

WAIT: “Anemeno” is normally associated with patience or endurance. It seems clear that, at least at this early stage in New Testament times, Paul and his converts expected the return of Christ in their own lifetimes. (The prominence given in the New Testament to the second coming can hardly be overstated. It has been computed that on the average one out of every 13 New Testament verses contains a reference to it.) It is difficult to say precisely when the realization came to Paul (by revelation, perhaps?) that Christ’s coming might, for himself and his contemporaries, be long deferred. He does take pains to point out to these same believers soon afterwards that Christ would not return until the “Man of Sin” had been manifested (2Th 2:1-3, etc) although there is some question whether even then Paul expected a wait of almost 2,000 years.

We must not think of waiting as a passive, disinterested exercise. This was the mistake of some in Thessalonica, who gave up their jobs, lost all concern for their future well-being, and lived off the goodwill of others. Scriptural “waiting” is an “occupying” — a diligence in all one’s duties — the zest for the labor intensified by the expectation of the nearness of the Master’s return to inspect and reward his household. (And, at any rate, that return is only as far away as the death of any individual believer.)

WHO RESCUES US: “The Deliverer” is one of the titles of Jesus (Rom 11:26, citing Isa 59:20, LXX). In the context of Isaiah, the Deliverer is the “arm of salvation” for Israel (v 10), who also brings vengeance upon Israel’s enemies (vv 17-19).

THE COMING WRATH: The present continuous verb form stresses the inevitability of the wrath of God; it is already coming and cannot be recalled. “The wrath” (“orge”) is practically a technical designation of the period just before Christ’s kingdom on the earth, when God will bring upon the world a series of unprecedented distresses and calamities (Mat 24:21; Luke 21:23; Rev 6:16,17).

1Th 3:1

Vv 1-5: Timothy’s mission.

WHEN WE COULD STAND IT NO LONGER: The verb “stego” (also in v 5) originally meant to remain watertight — as a house or a ship that does not leak. Then of course it came to mean “to contain” or “to endure”, as in 1Co 9:12: “But (we) suffer (‘endure’) all things”, and 1Co 13:7 — love “endureth all things.” When Paul could no longer endure having no news of the Thessalonians, the “roof caved in” and he decided he must send Timothy to them.

WE THOUGHT IT BEST TO BE LEFT BY OURSELVES IN ATHENS: “We” would include Silas and Timothy. It is possible Silas had already gone on some other mission, or that he left at this time — since both Silas and Timothy rejoin Paul later at Corinth (Acts 18:5). Now, with these departures, “we” becomes “I” (cp 1Th 2:18 — “I Paul”); Paul was left truly alone to preach in Athens. The city was the intellectual capital of the world, its inhabitants for the most part educated and cultured. But to Paul it was the most barren wilderness. The small results of his efforts there (Acts 17:34) prove what a forbidding place it was for Paul. For the good of the Thessalonians (and for his own ultimate peace of mind) he realized it was necessary to send Timothy to them, but this verse gives us a glimpse of what it cost him.

1Th 3:2

TIMOTHY: See 1Th 1:1n.

GOD’S FELLOW WORKER: Literally, as 1Co 3:9, this is “fellow-worker with God.” There is some question about the text at this point, and some commentators object to the idea that man can be a companion in work with God. Why being a fellow-laborer with God should be objectionable is rather difficult to see.

There are many reasons, it would seem, why we should be fellow-workers with God. Primary among these is that we, along with Christ, must work, to repair the breach between God and man — following the example of Christ himself: “My Father worketh hitherto, and I work” (John 5:17).

Labor is needed on our part, as well as God’s and His Son’s. Also, and more to the point, in preaching and in strengthening the believers, we must work with God — because there is no one else to do it. These activities are “off-limits” to the direct physical efforts of either Christ or his angels. “Fellow-laborers with God” indeed! If we do not do this work, then who will?

Since Timothy was a mere lad at this time (cp 1Ti 4:12 — where about twelve years later he is still a “youth”), Paul speaks so highly of him so as to encourage the Thessalonians to respect his presence and his mission.

At this point, some mss have “minister” — the Gr “diakonos.” The word literally means servant, and a lowly servant at that — one who waits on tables. In the NT the word refers to many variations of service. It is used of the following: (1) The angels who ministered to Jesus (Mat 4:11); (2) Jesus himself (Luke 22:22; Rom 15:8); (3) Timothy, at a time when he would surely have been an “elder-bishop” as well (1Ti 4:6); (4) The other apostles (Acts 1:25; 6:4); (5) A sister (Rom 16:11); (6) All the followers of Jesus (John 12:26; Eph 6:21); and (7) A special class of servants within the church (1Ti 3:8-13).

TO STRENGTHEN: “To establish you”: The verb “sterizo” means, in the classical sense, to put a buttress or support so as to strengthen a building. It appears in Exo 17:12, LXX, of Aaron and Hur “staying up” the arms of Moses. It is used primarily by Paul of the work of “strengthening” or confirming new believers (Acts 14:22; 15:32,41; 18:23; Rom 1:11), although he well recognized that the Father and the Son were the ultimate workers in this matter (1Th 3:13; 2Th 2:16,17; 3:13; Rom 16:25-27). So “fellow-workers with God” is, after all, a very Scriptural concept.

ENCOURAGE: “To comfort you”: “Parakaleo” (cp 1Th 2:11).

1Th 3:3

SO THAT NO ONE WOULD BE UNSETTLED: “Saineo” (only here in New Testament) is used of a dog wagging its tail. Here it means to be tempted (cp v 5) from one’s duty by an alluring bait — in other words, to be coaxed or wheedled away from the faith by the “kind” words of former friends: “Why can’t we be friends again? Give up these weird ideas of yours — it can’t be worth it! Look at all the problems it’s causing you!”

Perhaps in our more relaxed atmosphere we tend to forget how hard the way was, and correspondingly how insidiously easy would have been the choice of surrender. In the first century all it would have meant in many cases was to burn a handful of incense to Caesar — a mere “nominal” gesture. Time and again lenient judges pleaded with the early Christians to do so, but in most cases their pleadings were met with absolute refusal. How would WE have fared under the same circumstances?

BY THESE TRIALS: Literally, “in the MIDST of these trials.” Cp notes on “suffering” in 1Th 1:6.

YOU KNOW QUITE WELL THAT WE WERE DESTINED FOR THEM: “Destined” is the word “keimai”. It actually applies to a sentry posted by his officer (“set for the defense of the gospel”: Phi 1:16 — Phi 1:17 in AV), or a “city set on a hill” (Mat 5:14). The idea is of remaining steadfast and doing one’s duty; bearing up under afflictions is part of that duty, as the NT abundantly testifies: “Yea, and all that will live godly in Christ Jesus will suffer persecution” (2Ti 3:12).

1Th 3:4

WHEN WE WERE WITH YOU, WE KEPT TELLING YOU THAT WE WOULD BE PERSECUTED: Paul is not telling them anything strange and new. Even in his short stay with them, he had emphasized this lesson — knowing, no doubt, how much they would need it.

1Th 3:5

FOR THIS REASON: Because of the tribulations I know you to be experiencing, I was desperate to know how you were faring.

WHEN I COULD STAND IT NO LONGER: Sw v 1.

I SENT TO FIND OUT ABOUT YOUR FAITH: He wanted to learn how well they were holding on to their faith. For Paul, faith was the fundamental activity and characteristic of a believer, out of which grew everything else. He knew that there were possibilities of defection, and he wanted to be sure that their faith was still real and active to sustain them.

I WAS AFRAID THAT IN SOME WAY THE TEMPTER MIGHT HAVE TEMPTED YOU: The Greek reads literally “how the tempter did not tempt you,” neatly implying their steadfastness. The words “tempter” and “temptation” are both from the same root, signifying to test or try. The “tempter” must be the same as the “Satan” of 1Th 2:18 — the Jewish and Gentile opposition to the new Thessalonian believers. As Jesus was led by the Spirit into the wilderness immediately after his baptism to meet the “tempter” (Mat 4:3 — the only other verse where the noun occurs), so these new believers were experiencing severe temptations very soon after their baptisms. Sometimes some of the severest trials can come upon those who are newly baptized, as soon as the newness of their conversion begins to wear off, and especially if problems impinge upon them from the world outside. This entire verse is very similar to the idea expressed by Paul when writing to the Corinthians: “For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things… lest Satan should get an advantage of us: for we are not ignorant of his devices” (2Co 2:9,11).

AND OUR EFFORTS MIGHT HAVE BEEN USELESS: If the Thessalonians’ faith collapsed, then truly Paul’s work would become meaningless (cp 1Th 1:5; 2:1) and he would have no “crown” to wear (1Th 2:19). The phrase “in vain” is found only in Paul’s writings. The idea of laboring in vain is found also in 1Co 15:58, associated with the thought of no resurrection; and in Phi 2:16, in a form very similar to this verse. In Gal 2:2 Paul submits his gospel before the leaders of the Jerusalem ecclesia, “lest by any means I should run, or had run, in vain”; in 2Co 6:1 he warns the Corinthian believers against receiving the grace of God in vain.

1Th 3:6

Vv 6-10: Timothy’s encouraging report: There can be no question that Paul loved these people more than life itself. He prays for them continually, and desires more than anything to be with them. They have suffered together, and out of that shared experience of adversity they have developed an unshakeable bond of fellowship (1Th 1:6). Surely this is the “fellowship of his sufferings” to which Paul refers in Phi 3:10.

Although Paul is constantly moving about to preach in new areas, he never abandons the ecclesias he has established. Paul at Athens and at Corinth still feels obligated to the believers in Galatia and Thessalonica. All of his ministry is marked by such concern: although he is heavily involved in the concerns of the Gentile ecclesias of Europe, he nevertheless works hard at taking up an offering for the material needs of the Judean brethren. Paul’s faith is a global faith, an international faith that ignores (or breaks down, if necessary) the cultural and ethnic barriers that exist in the Roman Empire.

Paul’s strategy takes risks with the newly established ecclesias. It leans heavily upon faith in and prayer to the Father through the Son, and that the Holy Spirit they control can work in ways unrecognized by men to strengthen and comfort believers. Paul cannot be everywhere and do everything himself; with a reasonable view of his own limitations, he instructs and trains (and then trusts!) his assistants in the work — young men like Timothy and Titus. This benevolent responsible attitude allows them in turn to grow to their full potential, and become more useful “fellow-laborers with God.”

BUT TIMOTHY HAS JUST NOW COME TO US FROM YOU AND HAS BROUGHT GOOD NEWS ABOUT YOUR FAITH AND LOVE. HE HAS TOLD US THAT YOU ALWAYS HAVE PLEASANT MEMORIES OF US AND THAT YOU LONG TO SEE US, JUST AS WE ALSO LONG TO SEE YOU: Notice that Timothy brought good news of their faith and love — but not necessarily of their hope! Does Paul hint here at the deficiencies which he decides to make good in 1Th 4:13-14? At this point they had just arrived (Acts 18:5; Pro 25:25) with the good news (literally, the “gospel”, as in v 2) that all is well, and that the believers in Thessalonica are holding fast the faith as they were taught (1Th 1:3). Out of great relief Paul now begins to write this letter (cp his feelings: 2Co 7:4-6). Paul expresses a great deal of personal satisfaction here. First, it was a good sign that the Thessalonians held the apostles in affectionate remembrance and longed to see them again (cp 1Th 2:17). They could hardly have had such intense longing if they had been inclined to give way under the temptations they were experiencing. Secondly, it proved to Paul that they held no ill will against him for indirectly bringing this tribulation upon them, in introducing the gospel to them. Thirdly, they were anxious to see him again, notwithstanding the wave of increased persecution which no doubt would ensue if he were to return to Thessalonica. This also would cheer him greatly.

1Th 3:7

THEREFORE, BROTHERS, IN ALL OUR DISTRESS AND PERSECUTION WE WERE ENCOURAGED ABOUT YOU BECAUSE OF YOUR FAITH: Since leaving Thessalonica, Paul had been rejected at Berea (Acts 17:13,14) and Athens (Acts 17:32,33) and had met with many difficulties at Corinth: hunger, thirst, nakedness, revilings, and persecutions (1Co 4:11-13; 9:12). All this had left him “pressed in the spirit” (Acts 18:5), and living in “weakness (malaria, or some other illness?) and in fear, and in much trembling” (1Co 2:3). It is possible even that malaria (or some other physical infirmity) was as much the “Satan” that hindered Paul’s return to Thessalonica (1Th 2:18) as was the persecution that awaited him there.

1Th 3:8

FOR NOW WE REALLY LIVE, SINCE YOU ARE STANDING FIRM IN THE LORD: Until the wonderful news of vv 6,7, Paul was a dying man (perhaps even literally so). But now he has found a new lease of life. Like John, he could experience no greater joy than to learn that his “children” continued to walk in the Truth (3Jo 1:4).

“Life” (ie, v 8) and “death” take on new symbolic meanings for the believer. In his struggles against sin and human adversaries he expects to “die daily” (1Co 15:31) — for he bears about in his body “the dying of the Lord Jesus, that the life also of Jesus might be made manifest” in that body (2Co 4:10-12). The believer is a continually changing compound of the old man, who is (or should be) dying, and the new man, who is continually being born or “created” (Eph 4:22-24; Col 3:8-10). And even as the physical body is wasting away day by day, so the inner man is being renewed (2Co 4:16).

The business of serving Christ intensifies the daily experiences of life. Literally everything about one’s life is now seen to hold the potential of affecting eternity. Thus we see Paul cast down and afflicted because of thoughts of problems of other people many miles away. And we then find him, in a moment, overjoyed at the good report about them. “Who is weak, and I am not weak? who is offended, and I burn not?” So it must be small “deaths” and small “resurrections” each day — for one who takes upon himself the care of all the ecclesias (2Co 11:28,29). Is this a difficult way of life? Most assuredly. But can there be any other way for a true follower of Christ?

1Th 3:9

HOW CAN WE THANK GOD ENOUGH FOR YOU…?: The sustained thanksgiving introduced in 1Th 1:2-10 and resumed in 1Th 2:13 is concluded in 3:9 with a rhetorical question. It is as if Paul is implying, “This gift (of good news about you) is so marvelous that I can never repay God for it!” (cp the question of Psa 116:12: “What shall I render unto the LORD for all His benefits toward me?”).

The word “render” (as in “render thanks”) conveys the idea of giving somebody what is due to him (Rom 12:19; 2Th 1:6).

1Th 3:10

MOST EARNESTLY: “Exceedingly” (AV). “Hyper-ekperissou”, a quite unusual word that means to overflow abundantly: in this case, “super-abundantly!” Thessalonica was famous for its hot springs which continually overflowed; the city had once been called after them: “Therma” (see Introduction). Paul was fond of using this figure in varying degrees; he was like a hot spring, bubbling over with warmth and love — and so he wanted his converts to be. (The same or similar words occur in v 12; 1Th 4:1,10; Eph 3:20; Rom 5:21; and 2Co 7:4.)

AND SUPPLY WHAT IS LACKING IN YOUR FAITH: “And make good the deficiencies in your faith.” “Katartizo” is a verb signifying “to render fit or complete”; it occurs 13 times in the NT. It is used of mending nets (Mat 4:21; Mark 1:19); of reconciling disputes (1Co 1:10), of preparing a person for a work (Heb 10:5); of restoring a sinner to fellowship (Gal 6:1); and of completing the instruction and character of a believer (as here; Luke 6:40; Eph 4:12; 2Co 13:11; Heb 13:21; 1 Pet 5:10). The perfecting of believers is therefore the fitting or equipping of them, not for “show”, but for service.

It is possible that, in his absence, some of Paul’s converts had gone astray in their understanding of certain doctrines, and that this fact was revealed to him by Timothy in addition to the more joyful news (see note, v 6). It might as reasonably be assumed that Paul knew of some of these deficiencies even before Timothy came to him, deficiencies in their faith due to the little time he had to devote to them originally. (In that case, we have at least an indication that new converts were not expected to know absolutely everything before baptism!) Certainly among these problems were matters concerning the resurrection and the return of Christ. Paul’s words here serve as a gentle reminder to the Thessalonians of their continuing need for further spiritual growth — a fact which he did not deny or try to “sweep under the carpet.” His words also tactfully prepare them for the remaining part of his letter.

1Th 3:11

Vv 11-13: Paul’s first prayer for the Thessalonians.

NOW MAY OUR GOD AND FATHER HIMSELF AND OUR LORD JESUS CLEAR THE WAY FOR US TO COME TO YOU: “Clear” = “to make straight” — a word that appears also in 2Th 3:5 and Luke 1:79. Paul prays that God and Christ may remove all hindrances (as in 1Th 2:18) to open the way for Paul to return to Thessalonica. As Paul was directed to them in the first place (Acts 16:6-10), so he prays, and confidently expects, to be directed again: “The steps of a good man are ordered (‘made straight:’ sw in LXX) by the Lord: And he delighteth in His way” (Psa 37:23).

Though he may not fully understand, still he relies upon the unseen constraints, the “ways of providence”: “Ponder the path of thy feet, And let all thy ways be established (‘made straight’ — sw again)” (Pro 4:26).

1Th 3:12

MAY THE LORD MAKE YOUR LOVE INCREASE AND OVERFLOW: “Increase” and “overflow” are practically synonymous; thus they reinforce one another, ie, “greatly abound” or “abound more and more.” “Increase” (“pleonazo”) is used of grace (Rom 6:1); the manna (2Co 8:15) and love (here). “Overflow” is the word we saw also in v 10, which conveys the delightful impression of a bubbling, overflowing spring.

LOVE… FOR EACH OTHER: “Agape”, the self-sacrificing love that is distinctly Christian. It is the pre-eminent “fruit of the Spirit” (Gal 5:22), out of which all other aspects of Christ-like character arise. God’s sacrificial love is seen in the gift of His Son (John 3:16; Rom 8:22; 1Jo 4:9,10), which sets the pattern for all subsequent acts of love to which His children are directed (1Th 4:9). In the same way that Christ loved us, so we the believers must love one another (John 13:34). Only by their acts of love, and only in their participation in the “agape”/”love feast” of fellowship, may they show others that they belong to Christ (John 13:35). There is nothing more important, for love is the fulfilling of the law (Rom 13:8).

AND FOR EVERYONE ELSE: This aspect of love is perhaps one that is most easily overlooked. The love of God is basic to our lives in the Truth. His love for us is so immense and far-reaching that it seems almost “natural” for us to love Him in return. Loving our Christian brothers and sisters, as members of the same divine family, is but the next logical step, for we are all bound together in the most wonderful fellowship. However, having come this far, something inside us seems to balk at the next step… “toward all men.” Perhaps our failure here is that our perceptions of God and His work and His love are just too limited. The God who loved us when we were yet “sinners” (Rom 5:8) — and loved us so much that He gave up His Son in death — surely expects us to love all men in the same way. The God who bestows the blessings of sunshine and rain on just and unjust alike is teaching us to love even our enemies and those who despitefully use us (Mat 5:44,45).

Jesus, in perhaps the greatest and most sublime of his parables, warns us against a narrow conception of one’s “neighbor” (Luke 10:25-37). “Thou shalt love thy neighbor as thyself” is the second commandment, like unto the first, and like the first unlimited in its scope (Mat 19:19; 22:39; Mark 12:31; Gal 6:10).

JUST AS OURS DOES FOR YOU: Paul refers to his own example, an indication that this verse is not only a prayer but also an exhortation. That Paul and his companions could present themselves as examples of overflowing love may seem embarrassingly bold, but it is not uncommon in his letters (1:6; 2Th 3:7-9; Acts 20:35; 1Co 4:16; 11:1; Phi 3:17; 4:9). While we would not wish to emulate Paul in what might easily appear to be — for us! — unwarranted “boasting”, still it is useful for us all to remember how the examples of our own personal lives either support or detract from the message we preach.

1Th 3:13

MAY HE STRENGTHEN YOUR HEARTS SO THAT YOU WILL BLAMELESS AND HOLY IN THE PRESENCE OF OUR GOD AND FATHER: A man can never hope to stand “blameless and holy” before God (Col 1:21-23) by means of his own efforts, no matter how dedicated he may be. But he may be “established” or “presented” (Col 1:22; Jude 1:24; Eph 5:25-27) blameless by Christ, if he “continues” (again, Col 1:22) or “abides” (1Jo 2:28) in him. The emphasis must not be on strenuous endeavor, but on thankful loyalty. Good works are a reasonable expectation from those who have been gratefully redeemed, who have already received the means through God’s grace of standing blameless in His sight (Eph 2:9,10); but good works will never be the means themselves for that standing — that can be only by “grace” (Eph 2:7,8)!

In the love and mercy of God, as revealed through Christ, we may have confidence to stand unblameable before God (1Jo 2:28; 3:20,23; 4:17); but never can we place such confidence in our own works — no matter how numerous and how commendable!

THAT YOU WILL BE… HOLY: “We are called to holiness. Now that word is a very expressive and comprehensive one: holiness is a state of cleanness, and cleanness in its moral relations consists of freedom from all that is constituted morally polluting by the law of God. That is right which God commands — that is wrong which He forbids. That is holy which He calls clean, and that is unholy which He disallows. There is no other rule of righteousness than that. The moral philosophy of the world is a very artificial affair. In most cases, it is an attempt to justify the commandments of God on natural principles. Certain maxims have been brought to the notice of the world in the teaching of Christ, and men of carnal minds, utterly unsubject to the law of God, have taken hold of the mere aesthetic beauties of these things, and constructed out of them a philosophy of their own — a standard of their own; but in point of fact they have no standard; there is no standard of right except the will of God. When men begin to talk of ‘the eternal fitness of things’, they get into an intellectual morass. There is no standard of righteousness but obedience to God’s commandments” (SC 125).

WHEN OUR LORD JESUS COMES: See Lesson, “Parousia”.

WITH ALL HIS HOLY ONES: “Saints” in KJV. We may tend too much to equate “saints” with believers only, whereas the word literally means “holy ones” and can also refer to the angels. Numerous passages, both in the OT and the NT, refer to the angels of God as the “holy ones”, or other similar designations. While some of the passages appended here may be ambiguous, it is a good principle of interpretation to be aware of the two possibilities in almost every Theophany-type passage where “hagios” or its equivalent occurs. To fail to do this is to invite unnecessary misunderstandings and complications: Deu 33:2; Psa 68:17; 89:5; Dan 4:13; 7:10; 8:13; Zec 14:5; Mat 25:31; Mark 8:38; Luke 9:26; 2Th 1:10; Jude 1:14.

1Th 2:1

Vv 1-12: Paul’s defense of his preaching.

Vv 1-4: His visit.

OUR VISIT TO YOU WAS NOT A FAILURE: The word “kere” literally means “empty.” It is often used of work or effort that is futile, useless, or ineffectual (1Co 15:10,58; Mark 12:3; Luke 20:10). Paul uses a similar word in 1Th 3:5 and Phi 2:16; in contexts which speak of work. Far from being ineffective or useless, Paul’s preaching of the gospel had been “in power” (1Th 1:5), converting many in Thessalonica (Acts 17:4).

1Th 2:2

WE HAD PREVIOUSLY SUFFERED AND BEEN INSULTED IN PHILIPPI: The experiences of Paul and Silas at Philippi, where they were stripped and beaten and imprisoned, would have been well known to the Thessalonian brethren. Paul and Silas had come directly to Thessalonica from Philippi, with their backs still bearing the marks of beating (Acts 16:23). The public degradation the apostles received would have been considered particularly insulting to a Roman citizen such as Paul, who should have been immune from such treatment.

WE DARED TO TELL YOU: The word is especially used of speaking out in boldness and openness. It describes the confidence with which a believer may come into the presence of God (Heb 4:16; 10:19; 1Jo 3:21), and the confidence with which he may openly preach the gospel (Acts 9:27; 18:26; Phi 1:20; Eph 6:19).

HIS GOSPEL: This does not just mean the gospel or good news about God; it points to God as the Author of the gospel (cp vv 8,9; Rom 1:1; 15:16; 2Co 11:7).

IN SPITE OF STRONG OPPOSITION: The confidence Paul derived from his faith in God was very necessary, since contention and conflict dogged his steps. The word “agon” (from which we get the English “agony”) is an athletic and a military word. It is not a token opposition, not a “going through the motions”, but a very real struggle, a life-or-death battle. It is used, for example, in 1Ti 6:12 and 2Ti 4:7 of fighting the good fight of faith, and that is no half-hearted fight. Paul is reminding the Thessalonians that the opposition he had faced had been intense, and his preaching had not been easy. How, in the face of this evidence, could anyone believe that he had only preached for what he could get out of it personally (vv 3.4)?

1Th 2:3

THE APPEAL WE MAKE DOES NOT SPRING FROM ERROR: The same word is translated “delusion” in 2Th 2:11 and “error” in 1Jo 4:6. Paul’s enemies (in this case they must have been Jews) were saying that Paul simply did not know what he was talking about; his interpretations of the Old Testament scriptures were the words of men, not the words of God (1Th 2:13).

IMPURE MOTIVES: “Akatharsis” literally means “unclean” or “impure.” This word is often associated with sexual sins (Rom 1:24; 2Co 12:21; Gal 5:19; Eph 4:19; 5:3; Col 3:5). But it is difficult to imagine this is one of the charges laid against Paul, since nowhere else is such a thing even hinted at. Two other possibilities: (1) “Impure motives” (as NIV translates) — ie, greed, pride, covetousness; or (2) Ritual impurities — as in Jewish food laws (cp v 10 — where Paul speaks of living “holily” and “unblameably”).

NOR ARE WE TRYING TO TRICK YOU: Ct the approach of the unbelieving Jews in Thessalonica (Acts 17:5-8). “Dolos”, elsewhere translated “subtlety” (Mat 26:4; Acts 13:10; 2Co 4:2). We know that this was a favorite charge against Paul: “I was crafty, you say, and got the better of you by guile (‘dolos’)” (2Co 12:16, RSV). His enemies were fond of telling his followers that Paul was only after their money (1Th 2:5-9).

1Th 2:4

WE WERE NOT TRYING TO PLEASE MEN: Paul consistently shows a total disregard for men’s opinions (1Co 4:3; Gal 1:10).

BUT GOD, WHO TESTS OUR HEARTS: A common OT idea (Psa 7:8,9; 139:23; Jer 11:20; 12:3; 17:10).

1Th 2:5

Vv 5-8: His behavior.

FLATTERY: The Greek is, if anything, stronger than the English. We may think of some forms of flattery as being essentially innocent, designed only to encourage the hearer, to make him feel good about himself. But the Greek term (“Kolakeias”) has rather the idea of using fair words to deceive the hearer and gain one’s own ends; it implies using lies and deceit as instruments of policy to bend others to one’s own will. Paul was never guilty of such a vice, but spoke plainly and bluntly (2Co 10:10,11; 12:6).

TO COVER UP: That is, as a “cloak” (cp AV). The Heb “beged” (literally, garment) also means, figuratively, treachery or greed. Here is an example of Paul thinking in Hebrew and writing in Greek. As a loose-fitting cloak may conceal a sword, so a plausible pretext — though perhaps even true in itself — may conceal the real, and less worthy, motive for some action.

GREED: Gr “pleonexia” means “the desire to have more.” In the NT it is always used in a bad sense, and is connected with materialism (Luke 12:15; 2Pe 2:3), including the desire for money (2Co 9:5), and with sensuality (Eph 4:19; 5:3). It is on Christ’s lengthy list of the evils that arise in men’s hearts (Mark 7:22). Elsewhere Paul equates this “covetousness” or “greed” with idolatry (Col 3:5), because it exacts self-gratification to the highest position of worship. In 2Co 9:5; 12:17,18 Paul denies the charge of covetousness against himself and the other apostles in reference to the collection of the fund for the poor in Jerusalem.

GOD IS OUR WITNESS: Since only God Himself can search the hearts of men, and since covetousness is essentially a sin of the heart, Paul calls on God as witness that he has no such desires (cp Rom 1:9; 2Co 1:23; Phi 1:8).

The phrase is reminiscent of “Galeed”, or “Jegar-sahadutha” (“the heap of witness”), in Gen 31:46-50 — the solemn place which marked the border between the spiritual Jacob and the worldly Laban. So Paul’s renunciation of covetousness is the point of demarcation between those who worship the one true God and those who make idols of their own unworthy desires.

1Th 2:6

WE WERE NOT LOOKING FOR PRAISE FROM MEN: To gain a reputation as successful preachers was not the aim of Paul and his associates. They did not look for praise from men (Rom 2:7; 1Co 4:5). They might well receive it, since they deserved it; but Paul’s point is that they did not seek it: their motives were pure.

AS APOSTLES OF CHRIST WE COULD HAVE BEEN A BURDEN TO YOU: But Paul was not burdensome when he was in Thessalonica because of the generosity of the brethren and sisters at Philippi (Phi 4:16). The apostles could have expected, by virtue of their positions, to receive financial support (1Co 9:14; Gal 6:6). But Paul was determined to make no use of his right in this matter.

APOSTLES: “Apostles” (“apostoloi” = messenger — in a very high sense, as ambassadors or envoys of the King) was the designation of the original twelve disciples of Christ (Luke 6.13). But others besides these came to be properly called apostles (Rom 16:7; cp 1Co 15:5-7, where “the twelve” are distinct from “all the apostles”). Among such were James the Lord’s brother (Gal 1:19), Barnabas and Paul (Acts 14:14), and Silas (cp 1Th 1:1 with 1Th 2:6). Perhaps even the youthful Timothy can be counted among the number (same references), although almost certainly he had never seen the resurrected Lord, which Paul elsewhere seems to consider essential to apostleship (cp 1Co 15:8,9; Gal 1:15-17).

1Th 2:7

WE WERE GENTLE AMONG YOU, LIKE A MOTHER CARING FOR HER LITTLE CHILDREN: The word “nurse” describes any woman feeding a baby at her breast; in this case it is the mother herself, since Paul’s phrase is “her own children.” And the word “caring” (“thalpo”) means to keep warm, as a mother bird covering her young with her feathers (Deu 22:6, LXX); it is also used of the love of Christ the husband for the ecclesia his bride (Eph 5:29).

Thus there is presented the lovely picture of a mother suckling her baby at the warmth of her breast.

How fascinating to think that Paul — the learned Rabbi, the author of Romans and Ephesians, the wise and eloquent teacher of Mars Hill — could yet have it in him to think of himself and his converts in this way!

GENTLE: For “gentle” some manuscripts have “babes”, but this seems inappropriate, since Paul goes on immediately to speak of himself as “a mother” also! Furthermore, “gentle” is the perfect contrast with “burdensome” (v 6). The two words (“gentle” and “babes”) are very similar in Greek (“epios” and “nepios”). Since the preceding word in the Greek text ends with this letter “n” it would have been very easy for a scribe to have carried over and repeated that letter at the beginning of the next word.

1Th 2:8

WE LOVED YOU SO MUCH: This is a very rare word, found only here in the NT; it is used in Job 3:21 (LXX) to mean “longing for.” The conjecture of one exposition is that it is a term of endearment from the nursery, thus carrying forward the imagery of v 7: the cooing and whispering intimacies, the “baby-talk” of a mother with her own infant.

WE WERE DELIGHTED TO SHARE WITH YOU NOT ONLY THE GOSPEL OF GOD BUT OUR LIVES AS WELL, BECAUSE YOU HAD BECOME SO DEAR TO US: Still we may follow the imagery of v 7: the mother fondling the baby at her breast, and feeling her own life going out to it in her milk, to nourish it.

This, says Paul, is the only way to convey the gospel message to others: it must be given along with our own hearts and souls. It must be given with passion, with love, with life itself. How else could we attempt to preach the gospel of the God who “spared not his own Son, but delivered him up for us all” (Rom 8:32)? How else preach the gospel of Christ, “who gave himself for our sins” (Gal 1:4), who “poured out his soul unto death” (Isa 53:12)? In like manner Paul writes of himself: “If I be offered (‘poured forth’ — mg, ‘as a drink offering’) upon the sacrifice and service of your faith, I joy, and rejoice with you all” (Phi 2:17). And also: “I will very gladly spend and be spent for you” (2Co 12:15).

1Th 2:9

Vv 9-12: His example.

OUR TOIL AND HARDSHIP: The two words also occur together in 2Co 11:27 and 2Th 3:8. The first (“kopos”) (also in 1Th 1:3) is derived from the verb meaning “to strike”, putting emphasis on the ideas of trouble and weariness. The second (“mochthos”) conveys the idea of difficulty (“hardship”: NIV) and even pain. The combination of the two words stresses that Paul’s work was not a mere token performance, done for its impression upon others, but that it involved real effort.

It was the custom and teaching among the Jews that every boy must learn a trade, even those who were destined for scholarly pursuits or those from wealthy families. The rabbis taught that the father who did not teach his son a trade taught him to be a thief. We know from Acts 18:3 that Paul’s occupation was that of “tent-maker” (the word may signify, more generally, a leather-worker).

1Th 2:10

YOU ARE WITNESSES: Cp vv 1,5,9,11. Paul was forced to bother about the criticisms of others — not for himself personally, but so that his work might not be sabotaged.

HOW HOLY: The Greek “hosios” expressed an attitude of reverence towards God which affects a person’s conduct.

RIGHTEOUS: The Greek “dikaios” means to give men what is due to them; to perform one’s duties in a faultless manner. In different contexts this and related words give a far broader meaning — that is, to be justified or made righteous, through the sin-covering atonement of Jesus Christ. Here, though, Paul seems to be speaking of the more simple, straightforward virtue.

BLAMELESS: The Greek is “amemptos”, and refers to conduct which is free from any reasonable accusation. It occurs also in 1Th 3:13; 5:23.

1Th 2:11

FOR YOU KNOW THAT WE DEALT WITH EACH OF YOU AS A FATHER DEALS WITH HIS OWN CHILDREN: The same apostle who pictured himself as the loving and gentle “mother” (vv 7,8) now sees himself also as the “father” to the Thessalonian believers. Here is outlined, then, the best method for a father to bring up his children: a judicious combination of instruction, comfort, encouragement, consolation, and (not to be neglected!) serious teaching and even stern orders (see v 12 in NIV, v 11 in AV).

“What Paul did at Thessalonica, he did among the brethren everywhere else, of course; and, if he were with us, he would do the same thing here. He would charge us to ‘walk worthy of God’, and he would do it constantly. He would not be content to lay down our duty clearly at the start, and then go on, taking it for granted; he would ‘harp’ on the subject constantly. At least, this is what he did at Ephesus. His own testimony is this; ‘Ye (Ephesians) know from the first day that I came into Asia, after what manner I have been with you at all seasons… Therefore, watch and remember that by the space of three years I ceased not to warn everyone night and day with tears’ (Act 20:18-31)” (SC 178).

1Th 2:12

ENCOURAGING: “Parakaleo” means literally to call by one’s side, and therefore is sometimes translated by “comfort” and “encourage.” In John’s Gospel the noun form “Paraklete” (“the comforter”) is used of the Holy Spirit (John 14:16,26; 15:26; 16:7), sent by Jesus to comfort and strengthen the apostles in his absence. This is the most general word for instruction given to believers (1Th 3:2,7: 4:1,10,18; 5:11,14).

COMFORTING: This uncommon word (“paramuthion”) is similar to the preceding “parakaleo”, and can convey the ideas of admonition and encouragement (1Th 5:14) and most especially consolation (John 11:19,31).

URGING: This word has the sense of making a solemn and emphatic affirmation, or even a demand or command.

HIS KINGDOM AND GLORY: Perhaps, better, “his glorious kingdom.” The return of Christ and the establishment of God’s kingdom are oft-repeated themes in Paul’s first letter to the Thessalonians. Christ’s coming is the rationale for every call to duty and every insistence upon holy living. The Kingdom will be the time and place for the manifestation of the visible radiance of God’s majesty, through those who have been called out of the nations to be bearers of the Divine Glory (Rom 5:2; 8:18; 2Co 4:17; Col 1:12,13).

1Th 2:13

Vv 13-16: Fellowship in persecution.

WE ALSO THANK GOD… BECAUSE: To what does “because” refer? In other words, is Paul looking backward or forward? It is possible he is thanking God for the successful preaching of the gospel despite all difficulties, as described in vv 1-12. But it seems more likely that he is looking forward, and thanking God — more to the point — for the Thessalonians’ reception of that preaching as the word of God (vv 13,14). The “also” presents a bit of a problem too. If this is to be understood as a second reason for Paul’s giving thanks to God, it is scarcely distinguishable from the first reason (1Th 1:2-4). Perhaps Paul means “we also give thanks as we know you give thanks…”

CONTINUALLY: “Adialeiptos” (“continually”: NIV) is unique to Paul in the New Testament, and is always used in connection with prayer and thanksgiving. Paul uses this word to describe the incessant sorrow, or pain of heart, he feels for his unbelieving countrymen (Rom 9:2). (This characteristic attitude of Paul towards his Jewish enemies must be remembered especially when reading such a passage as 1Th 2:13-16, where the apostle seems almost vindictive toward these same Jews. The same man can righteously pray continually for the salvation of his fellow countrymen and rejoice in God’s coming judgments against them if they remain unrepentant.) Paul also uses “adialeiptos” in Rom 1:9; 2Ti 1:3; and 1Th 5:17, directly of prayer; and in 1Th 1:3 of his remembrance (in thanksgiving) of the faith and love of these same Thessalonians.

YOU ACCEPTED IT NOT AS THE WORD OF MEN, BUT AS IT ACTUALLY IS, THE WORD OF GOD: ‘You didn’t just take our word for it; you took it as God’s word!’ Paul was accustomed (as many preachers of the Word have been since) to having his message dismissed as man-made, merely something devised by himself: “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Gal 1:11,12). But to the Thessalonians Paul’s words came with power and conviction (1Th 1:5,6), and they knew and believed that God was the source.

WHICH IS AT WORK IN YOU WHO BELIEVE: In this case it is precisely the “word” that works, not God. Or, more accurately, God works through His word. This idea of a word or a message having an active power (an “energizing” influence) of its own, is common in both the Old Testament and the NT: consider Isa 49:2; 55:10,11; Jer 23:29; Eph 6:17; Heb 4:12.

This personification of the word of God progressed to the final stage in the advent of Jesus, the word of God made flesh (John 1:14); in the NT the two ideas, of God’s energizing word in us and of “Christ in us” (Rom 8:10; Eph 3.17; Col 1:27), become practically interchangeable. It is brought about by the spoken and written word of God, believed and acted upon.

IS AT WORK: The verb “energeo” is used mostly in the NT of the direct or indirect influence of God or His Spirit (1Co 12:6,11; Gal 2:8; 3:5; Eph 1:11,20; 3:20; Phi 2;13; Col 1:29), and also of the word of God (here) and the faith it produces (Gal 5:6). The word describes not so much the labor itself as the energizing power by which the labor is done. The believer does not go on “automatic pilot” when God comes into his life; he must still labor himself. But now he finds a new energy, a new strength, from God and His word to enable him to do things he would previously have considered impossible. Thus Paul can write without contradiction: “…work out your own salvation… for it is God which worketh in you” (Phi 2:12,13). [The labor (“katergazomoi”), the intensive effort is ours (v 12). But the energizing influence (“energeo”), the motivation and the power, comes from God (v 13). God and man have become “laborers together” (1Co 3:9; cp Eph 2:10).]

1Th 2:14

YOU, BROTHERS, BECAME IMITATORS OF GOD’S CHURCHES IN JUDEA: As in 1Th 1:6. In their endurance of persecution the Thessalonians had become imitators of the Judean ecclesias now being scattered abroad by their enemies (Acts 9:31). This implies more than a passive acceptance of suffering; the believers went forward to meet their sufferings with steadfast faith and courage, and rejoiced in this unique fellowship with their brethren in Israel.

It may be noted, incidentally, how favorably Paul speaks of the ecclesias in and around Jerusalem. This Paul is not the anti-Jewish schismatic that some modern scholars and critics would imply.

YOU SUFFERED FROM YOUR OWN COUNTRYMEN THE SAME THINGS THOSE CHURCHES SUFFERED FROM THE JEWS: “Countrymen” (Greek “symphyletes”) means those of the same ethnic group, not the same geographical location. This would imply (as discussed elsewhere) that the Thessalonian church was predominantly Gentile (cp 1Th 1:9,10), and furthermore (despite the evidence of Acts 17:5-9) that their persecutors were likewise predominantly Gentile. It would have been thoroughly in character for Jewish enemies of the Truth to take the initiative in opposition, but then to shrewdly stand aside while certain base Gentile elements carried on what they had begun.

1Th 2:15

WHO KILLED THE LORD JESUS: Thus Paul reserves his most severe denunciations for the Jews, who were the instigators of the death of Jesus also (John 19:16) although Gentile hands were not altogether clean in the matter (Acts 4:25-28). By “Jews” (v 14) Paul would seem to have in mind (as did John generally in his gospel) the chief priests and rulers and other leaders of Israel. But the other men of Israel, wherever they lived, could scarcely escape all responsibility, as Peter makes plain on the day of Pentecost: “Ye men of Israel, (‘out of every nation under heaven’ — v 5!)… ye have taken (Jesus), and by wicked hands have crucified and slain (him)” (Acts 2:22,23; cp v 36 also).

AND THE PROPHETS: The killing of Jesus was but the logical conclusion to the killing of those earlier prophets, who by their words and lives had foretold his coming. (So Stephen argued just before his own death — Acts 7:52.) Such a thought was certainly behind the words of Jesus, who mourned over the city: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Mat 23:37). “For it cannot be that a prophet perish out of Jerusalem” (Luke 13:33). And he addressed the Jews again: “Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers…” (Luke 11:47,48).

So intent were the religious Jews upon preserving the traditions of their fathers that they fought tooth and nail against anything and anyone in any way different and challenging. This was also what their fathers had done when challenged by the prophets. Such inflexibility of mind renders men incapable of hearing the message of God, of examining themselves, and of repenting. Thus they cling to traditions that have the outward appearance of religion, but never come to grips with the “weightier matters.” The same frame of mind that would slavishly revere dead prophets would just as easily kill contemporary prophets.

AND ALSO DROVE US OUT: Perhaps with special reference to the recent expulsion of Paul and his friends from Thessalonica (Acts 17:5-10) and then from Berea (vv 13,14).

THEY DISPLEASE GOD AND ARE HOSTILE TO ALL MEN: An exclamation: “How much they displease God! How contrary they are to all men!” The word “hostile” (“enantios”) is commonly applied to the winds (Acts 27:4; Mark 6:48; Matt 14:24). It is used of the Jews as though their hatred of Jesus and his followers was an unreasoning force of nature.

1Th 2:16

IN THIS WAY THEY ALWAYS HEAP UP THEIR SINS TO THE LIMIT: Their cup of guilt (cp AV translation) was already well on the way to being filled, and their present conduct was continually raising the level toward the brim. This vivid figure of speech is found throughout Scripture. In the days of Abraham the promised inheritance of the land was held back for 400 years because “the iniquity of the Amorites is not yet full” (Gen 15:16; cp Dan 8:23). But now, worse by far than those brutal, sensual Canaanites, these Jewish adversaries of their own God and their Lord Jesus are determined to fill up the measures of their iniquity in a tenth of the time: “Fill ye up then the measure of your fathers… that upon you may come all the righteous blood shed upon the earth… Verily I say unto you. All these things shall come upon this generation” (Mat 23:32,35,36).

In Biblical symbolism, the cup of sin when at last full (with the blood of God’s people? — Rev 6:11; 17:6) becomes a cup of punishment, from which the sinner must drink (Isa 51:17; Jer 25:15-28: 51:7; Eze 23: 31-34; Rev 14:10; 16:19; 17:4; 18:6).

THE WRATH OF GOD HAS COME UPON THEM AT LAST: The “wrath” is another allusion to Matthew’s Gospel (of which 1Th has many), ie, the words of John the Baptist to the Pharisees and Sadducees: “O generation of vipers, who hath warned you to flee from the wrath to come?” (Mat 3:7).

If the wrath is yet future when Paul writes (cp 1Th 1:10), why does he speak of it as happening in the past: “the wrath has come upon” (NIV)? There are two other Biblical instances of this same form of this verb (“phano epi” — has come upon); in both of these (Mat 12.28; Luke 11:20) Jesus speaks of the coming of the Kingdom of God. In one sense, as Jesus expressed it, the “Kingdom” had come: he had brought it near in his person. In another sense, the Kingdom has not come even yet. And so it is equally true of the wrath of God: it is near and certain for those who do not repent, but it has not yet come upon them in actual fact.

Is this whole phrase a quotation of 2Ch 36:16?: “…but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy.”

1Th 2:17

1Th 2:17–3:13: Paul’s continuing concern.

Vv 17-20: Paul’s desire to return.

WHEN WE WERE TORN AWAY FROM YOU: “Aporphanizo” is used only here in the NT. This graphic word (from which comes the English “orphan”) combines the two aspects of physical separation and mental anguish. Paul’s intense affection for the Thessalonians is manifested in an amazing mixture of metaphors: in this one chapter he is, by turns, “mother” (vv 7,8) and “father” (v 11) and now even an orphaned child!

FOR A SHORT TIME: Paul’s concern for his friends was so great that only a very short time elapsed before he was making serious efforts to return to them.

IN PERSON, NOT IN THOUGHT: He hastens to explain that, though absent physically, he was still with them in heart and mind and spirit. As Moffatt puts it, “out of sight, not out of mind.”

OUT OF OUR INTENSE LONGING WE MADE EVERY EFFORT TO SEE YOU: Practically every word in this phrase is a superlative. There is nothing of a “token” effort in Paul’s love. He does not just “try” — he struggles earnestly to see them! He does not just “desire” — he greatly longs to be with them! (The word is “epithumia” — a fierce passion, commonly translated “lust” and used in an evil sense.)

1Th 2:18

BUT SATAN STOPPED US: The agent that hinders Paul from returning he calls “Satan”, the “adversary.” One commentator writes of this verse: “It cannot be positively affirmed that Paul here means anything more than a personification of all that is opposed to God — the hostility of wicked men, etc.” And, plainly, that is the Satan/”adversary” that Paul has in mind: the Jewish and Gentile opposition to him in Thessalonica (Acts 17:5-10), which had perhaps gone so far as to put a price on his head. It was not so much that Paul was afraid for his own safety — the man who could write 2Co 11:23-29 was used to taking risks. The concern was predominantly for the Thessalonians themselves (maybe especially Jason?): their trials were severe already; Paul’s presence in the city might so intensify their persecutors’ anger against them that their lives would become absolutely unbearable. And of this Paul could not bear to think, he loved them so much.

The combination of Jewish-Roman opposition to Christianity, what Paul calls “Satan” in this verse, is alluded to again and described in much greater detail in 2Th 2:3-12 written, (or so it would seem) very shortly after the first letter. It seems evident that Paul had first in mind a system already in existence (2Th 2:7), as Acts 17:1-9 abundantly indicates.

1Th 2:19

THE CROWN IN WHICH WE WILL GLORY: The “crown” is “stephanos”, the chaplet or coronal wreath awarded to the victor in the Olympic Games. The only “crown” in which Paul will glory or boast on the Day of Judgement will be the faithful of Thessalonica (and other cities — cp Phi 4:1), whom he has brought to the gospel and nurtured along the Way. This thought is similar to that expressed by Paul in 1Co 3:14: “If any man’s work abide which he hath built thereupon, he shall receive a reward.”

The “stephanos” is used in Scripture as a symbol of victory in the fight or race of life. To obtain that crown requires personal discipline (1Co 9:25), and respect for laws set down (2Ti 2:5). The “stephanos” is a wreath of “evergreens” in the truest sense; unlike the Olympic crown it will never fade away (1Pe 5:4). It relates to the future reward (2Ti 4:8; James 1:12); but it can be snatched away (Rev 3:11).

There is a crown of pride (Isa 28:3), which no one should wear. A crown of thorns (Mat 27:29), which no one can wear. And a crown of life (Jam 1:12), which everyone may wear. Also, an incorruptible crown (1Co 9:25), a crown of rejoicing (1Th 2:19), a crown of glory (1Pe 5:4), and a crown to be kept until Christ’s coming (Rev 3:11).

WHEN HE COMES: See Lesson, “Parousia”.

Author: Paul

Time: AD 51

Summary: Paul had left Thessalonica abruptly after a rather brief stay (see Act 17:5-10). Recent converts were left with little support in the midst of persecution. Paul’s purpose in writing these letters was to encourage the new converts in their trials, to give instruction concerning godly living, to urge some not to neglect the daily work, to give assurance about the future of believers who die before Jesus returns and to explain some events which must take place before Jesus returns.

Key verse: “May [the Lord] strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones” (1Th 3:13).

Outline

1. Greetings: 1Th 1:1 2. Thanksgiving for the Thessalonians: 1Th 1:2-10

a) Paul’s thanksgiving: 1Th 1:2-4 b) The Thessalonians’ response: 1Th 1:5-10

3) Paul’s defense of his preaching: 1Th 2:1-12

a) His visit: 1Th 2:1-4 b) His behavior: 1Th 2:5-8 c) His example: 1Th 2:9-12

4. Fellowship in persecution: 1Th 2:13-16

5. Paul’s continuing concern: 1Th 2:17-3:13

a) Paul’s desire to return: 1Th 2:17-20 b) Timothy’s mission: 1Th 3:1-5 c) Timothy’s encouraging report: 1Th 3:6-10 d) Paul’s first prayer for the Thessalonians: 1Th 3:11-13

6. Exhortations: 1Th 4:1-12

a) The traditions: 1Th 4:1,2 b) Sexual purity: 1Th 4:3-8 c) Brotherly love: 1Th 4:9,10 d) Diligence: 1Th 4:11,12

7. Problems concerning Christ’s return: 1Th 4:13-5:11

a) Believers who fall asleep: 1Th 4:13-18 b) The time of the Coming: 1Th 5:1-3 C. Be ready for his Coming: 1Th 5:4-11

8. Final exhortations: 1Th 5:12-22

a) Recognition of leaders: 1Th 5:12,13 b) Various duties: 1Th 5:14-22

9. Conclusion: 1Th 5:23-28

a) Paul’s second prayer for the Thessalonians: 1Th 5:23,24 b) Farewell: 1Th 5:25-28

Col 3:1

RAISED WITH: Gr “sunegeiro”: to be raised together with. Sw Col 2:12.

THINGS ABOVE: “The world is poor because her fortune is buried in the sky and all her treasure maps are on the earth.”

An eagle had been captured when it was quite young. The farmer who snared the bird put a restraint on it so it couldn’t fly, and then he turned it loose to roam in the barnyard. It wasn’t long till the eagle began to act like the chickens, scratching and pecking at the ground. This bird that once soared high in the heavens seemed satisfied to live the barnyard life of the lowly hen.

One day the farmer was visited by a shepherd who came down from the mountains where the eagles lived. Seeing the eagle, the shepherd said to the farmer, “What a shame to keep that bird hobbled here in your barnyard! Why don’t you let it go?” The farmer agreed, so they cut off the restraint. But the eagle continued to wander around, scratching and pecking as before. The shepherd picked it up and set it on a high stone wall. For the first time in months, the eagle saw the grand expanse of blue sky and the glowing sun. Then it spread its wings and with a leap soared off into a tremendous spiral flight, up and up and up. At last it was acting like an eagle again.

Perhaps we have let ourselves be comfortable in the barnyard of the world — refusing to claim our lofty position as God’s children. He wants use to live in a higher realm — to “seek those things which are above.” Like the eagle, it’s not too late for us to soar to greater heights.

CHRIST IS SEATED: Suggesting finality, completeness of his work (Heb 10:12). By contrast, the angels (Col 2:18) STAND in God’s presence (Luk 1:19).

Col 3:2

// Isa 55:8,9.

Col 3:3

YOU DIED: Died to sin, as the example of Paul on the Damascus Road.

YOUR LIFE IS NOW HIDDEN: The “bread of LIFE”, hidden manna, kept in the Most Holy until the High Priest returns from offering sacrifice on the “Day of Atonement” (cp Heb 9:4,28; Exo 16:32,33).

Cp Isa 26:20,21: at the time of the Assyrian invasion, Yahweh encouraged His people to take refuge in Him. Speaking of the Babylonian invasion, the prophet Jeremiah encourages the people to trust in Yahweh (Jer 39:18). Likewise the prophet Zephaniah echoes the words of Jeremiah, his contemporary (Zep 2:3).

Col 3:4

Eternal life, not a present possession. Instead, to be bestowed at Christ’s second coming: Phi 3:21; 1Jo 3:2.

Col 3:5

PUT TO DEATH: “Mortify” (AV). The logical consequence of v 3: “you died”… therefore, “put to death”! Cp Rom 6; Gal 2:20; 1Co 9:24-27.

AND GREED, WHICH IS IDOLATRY: This is an age dedicated to getting more and yet more money, in order to spend it on more and yet more selfishness: fine houses, fine foods, expensive trips, and the worship (yes, it is “idolatry” — Col 3:5!) of car and garden and, last but not least, our own adorned, deodorized, tanned, and groomed selves! It is an age when millions succumb to the enticements of health spas and country clubs, to exercise, and diet, and build the new and improved “You”. It is as though we can, and should, “recreate” ourselves in a more pleasing image — an object suitable to be “idolized”! One cannot help but draw the analogy to Isaiah’s ironic description of the idolater — who seeks out a tree trunk and cuts and shapes and polishes it into an extraordinary beauty, finally to fall down and worship it: “Deliver me, for thou art my god” (Isa 44:14-17).

Col 3:8

// Eph 4:24.

“Profanity disgraces the user and demeans the hearer” (French proverb).

Col 3:9

TAKEN OFF: “Old self”, or “old man”, is put off at baptism: Rom 6:6. See Article, “Old man” and “new man”.

Col 3:10

PUT ON: “New self”, or “new man”, is the new life of the believer patterned after Christ: Rom 6:5-11; 2Co 5:17. “New man” = “new mind”: Eph 4:23,24. Not a new nature: cp Psa 51:10; 2Co 4:16; Rom 7:22; 1Pe 1:14-16.

Col 3:12

KINDNESS: “No act of kindness, no matter how small, is ever wasted” (Aesop). “I expect to pass through life but once. If, therefore, there be any kindness I can show, or any good thing I can do for any fellow being, let me do it now… as I shall not pass this way again” (William Penn). “Kind words do not cost much. They never blister the tongue or lips. They make other people good-natured. They also produce their own image on men’s souls, and a beautiful image it is” (Blaise Pascal).

GENTLENESS: See Lesson, Gentleness.

Col 3:13

FORGIVE AS THE LORD FORGAVE YOU: Christ’s forgiveness of us, alone, makes the new life possible.

“The best memory is that which forgets nothing but injuries. Write kindness in marble and write injuries in the dust” (Persian Proverb. “To carry a grudge is like being stung to death by one bee” (WHO Walton).

Col 3:14

LOVE, WHICH BINDS THEM ALL TOGETHER: Love is the “outer” garment, which holds the other, “inner” garments (ie v 12) in their places. Or, alternatively, “above all, LOVE (ie, the ‘agape-feast’), which binds us together” (Woos 666).

Col 3:15

Peace: made (Col 1:20), preached (Eph 2:17), enjoyed (Rom 5:1), filling hearts (Rom 15:13), given (John 14:27), keeping (Phi 4:7), and ruling (Col 3:15).

Col 3:16

“God respects you when you work, but He loves you when you sing!”

Col 3:18

Col 3:18–Col 4:1: 3 related sets: (a) wives and husbands; (b) children and parents; and (c) servants and masters. The same order in Eph 5:22–Eph 6:9.

Vv. 18,19: Marriage is the God-designed “fit” of things! Marriage needs to take into account the “manufacturer’s specifications”!

Col 3:22

A young man working in a restaurant was admonished by his supervisor to be courteous and friendly to all guests as they arrived and left. “Why should I bother?” he asked. “I’m off to university, and I won’t be here after two more months.”

“Well,” said the boss, “that’s not exactly true! Actually, you won’t be here after two more MINUTES! You can pick up your check now.”

Col 3:23

DO IT WITH ALL YOUR HEART: “Enthusiasm finds the opportunities, and energy makes the most of them” (HS Huskiness). “Nothing is so contagious as enthusiasm; it moves stones, it charms brutes. Enthusiasm is the genius of sincerity, and truth accomplishes no victories without it” (E.G. Litton).

Col 3:24

IT IS THE LORD CHRIST YOU ARE SERVING: “Speaks then the apostle to those so-called ‘right reverend fathers’, the bishops, or ‘the venerable the archdeacons’? No, indeed, Paul knew nothing of these mere inventions of man. Not even to pastors and teachers, or to the wealthy and esteemed among believers, was this word spoken, but to servants, ay, and to slaves. Among the toiling multitudes, the journeymen, the day labourers, the domestic servants, the drudges of the kitchen, the apostle found, as we find still, some of the Lord’s chosen, and to them he says, ‘Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.’ This saying ennobles the weary routine of earthly employments, and sheds a halo around the most humble occupations. To wash feet may be servile, but to wash his feet is royal work. To unloose the shoe-latchet is poor employ, but to unloose the great Master’s shoe is a princely privilege. The shop, the barn, the scullery, and the smithy become temples when men and women do all to the glory of God! Then ‘divine service’ is not a thing of a few hours and a few places, but all life becomes holiness unto the Lord, and every place and thing, as consecrated as the tabernacle and its golden candlestick” (CHS).

Col 1:1

See Lesson, Paul the man.

See Lesson, Paul’s ecclesial letters.

Col 1:2

HOLY: Or “saints”. Gr “hagios”, the holy ones! As God “set apart” or “sanctified” or “made holy” His people in Egypt (Exo 13:2; Lev 11:44), so NT believers were “made holy” in Christ.

All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not so much personal holiness, though the believer’s conduct should correspond increasingly to his standing (2Co 7:1; 2Th 5:23), but the objective “set apart” status each believer possesses because of the grace conferred upon him or her through Christ.

COLOSSE: A city located on both sides of the Lycus River in Phrygia, about 12 miles from Laodicea in sw Asia Minor. The histories of Colosse, Laodicea, and Hierapolis were closely associated. The great trade route from Ephesus to Tarsus and Syria went through Colosse and made it a prosperous city by the time of Xerxes. The city had owed its wealth chiefly to its red or violet woolens, called colossinus. But it was already declining in importance by Paul’s day because of competition especially from Laodicea, and no letter was sent there by John when he wrote the churches in Asia (Rev 1-3). The ecclesia in Colosse may have been founded by Epaphras (Col 1:2; 4:12). Paul had not visited Colosse previous to his letter to them (Col 2:1). The church seems to have met in the home of Philemon (Phm 1:2).

Col 1:4

SAINTS: All believers are “saints” through their spiritual union with Christ, a fact Paul often expressed by the phrase “in Christ Jesus” (Rom 8:1,2; Eph 2:6,10,13; 3:6) or “in Christ” (Rom 12:5; 2Co 5:17). This use of the term emphasizes not personal holiness, though the believer’s conduct should correspond increasingly to his standing, but the objective status each believer possesses because of the grace conferred upon him or her through Christ.

Col 1:5

The believer’s hope: an anchor to the soul (Heb 6:19); a treasure in heaven (Col 1:5); a person in the heart (Col 1:27); and a power in the life (1Jo 3:3).

THE HOPE: The hope of glory (v 27), which is with Christ in heaven, but shall be manifested to the believers when he shall appear, out of heaven, bringing it with him (Col 3:3,4). Cp Heb 9:28.

STORED UP: Sw 2Ti 4:8, re Paul’s anticipated “crown”.

Col 1:6

THIS GOSPEL IS BEARING FRUIT: The purpose of the proclamation of the gospel is the bearing of fruit. This fruit produces glory to God (so also in v 10). Cp John 15:16; Rom 15:28; Eph 5:9; Gal 5:22,23.

Col 1:7

EPAPHRAS: A “beloved fellow servant” and a “faithful minister of Christ,” held in high esteem by Paul (Col 1:7-8; 4:12-13). In Phm 1:23 he is referred to as “my fellow prisoner in Christ Jesus”. While the name is a contracted form of Epaphroditus, most commentators do not connect him with the Philippian man of that name in Phi 2:25-30. From Col 1:6,7 it appears that Colosse has received “the grace of God in truth” not from Paul himself but from Epaphras. On the basis of Col 4:13, he had been Paul’s representative in bringing the gospel not only to Colosse, but also to Laodicea and Hierapolis. Later he shared Paul’s imprisonment and sent greetings to Philemon.

WHO IS A FAITHFUL SERVANT: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

“The present life in Christ is pre-eminently one of ministration to God through him, to him through service to our brethren, it being the prerogative of love to serve. Whether on the platform, in the home, in the sickroom, in the business meeting, the Sunday School or the study class, the ideal is to serve, to minister, to give, not to take or display. Tychicus is termed ‘a beloved brother and a faithful minister of the Lord’ (Eph 6:21), whilst Epaphras is called ‘a dear fellowservant’ and ‘a faithful minister of Christ’ ” (FCE 71).

Col 1:8

LOVE IN THE SPIRIT: That is, love founded upon mutual affection for spiritual things.

Col 1:9

TO FILL YOU WITH THE KNOWLEDGE OF HIS WILL THROUGH ALL SPIRITUAL WISDOM AND UNDERSTANDING: “We are absolutely nothing, except as God chooses to use us in His purpose. All our meaning and value lies in being part of His work. Outside of that, we are empty, uninteresting chunks of flesh, like the cattle. If we wish to have any meaning or permanence — to be anything other than dumb, perishing animals — we must fill our minds with God’s Word, and fill our lives with His service” (GVG).

We cannot be “filled” with grace and knowledge until we are first “emptied” of our own thoughts and desires (Phi 2:7).

KNOWLEDGE: Gr “epi-gnosis”: thorough, exact knowledge.

Col 1:10

A LIFE WORTHY OF THE LORD: “You have your limits. You have more mental capacity than some, and less than others. You have more physical capacity than some, and less than others. This is true of everyone except the single one at the top and at the bottom. Much can be done in both categories by exercise, but still there are limits — and all are different. It is not important. At his very best and highest, man is still nothing. At worst and lowest, he is still something. What counts eternally is how you use what you have been given, in mental, physical, and circumstantial opportunity. This is your personal stewardship, be it great or small. You will be judged upon it. God requires your most and best, within your limits. This is what love will be eager and anxious to give and still wish it could give more. Do you have this love and zeal for divine service that makes the difference between life and death? It comes with long study and meditation, and prayer. It’s not a secret or special gift that some just happen to have. It’s something all are commanded to develop, and freely shown how. It is spiritual-mindedness, which is life and peace; and there can be neither life nor peace without it. It is not a matter of sudden and shallow emotional excitement, like orthodox ‘conversion.’ It is a deep, steady, consistent learning and growing and transforming, and becoming closer and closer to the Divine Perfection” (GVG).

BEARING FRUIT IN EVERY GOOD WORK: Fruitful in bringing many to share the fellowship that we have with the Father: Rom 1:13, Phi 4:17; 2Pe 1:8.

“Don’t drift. Don’t play. Make all your time sensible and constructive and useful. Play is for children. It is essential for them. Your childhood is over. Grow up. There is plenty of exercise and enjoyment and relaxation in practical and effective work. Eschew the fleshly illusion that time must be wasted to be enjoyed. That’s stupid. We have no justification or excuse for wasting God’s valuable time in child’s play — for ALL our time is His, for His purpose. We have solemnly agreed to this. So be honest. Live up to it. You know there is no satisfying peace or joy in slipping back into the vacuous and juvenile play of infancy. Grow up! Press on! Keep your eye on the glorious goal. You have a brief, once-only opportunity to secure eternity. Don’t bungle it. Disneyland is for immature and empty minds. It’s a dressed up skeleton: a grinning corpse. Look beyond the glitter and tinsel to the cold and dead bones beneath. It’s the whole mad world in microcosm: shun it as the plague” (GVG).

Col 1:11

ENDURANCE: Or “patience” in KJV (which conveys too much passivity). “Endurance” is “the ability to deal triumphantly with anything life can do to us” (BCol 68).

Col 1:12

WHO HAS QUALIFIED YOU: To be qualified: an educational process and attainment.

“Partakers” / “sharers”: of root and fatness of olive tree (Rom 11:17), of spiritual things (Rom 15:27), of one bread (1Co 10:17), of sufferings and consolation (2Co 1:7), of God’s promise in Christ (Eph 3:6), of inheritance of saints (Col 1:12), of heavenly calling (Heb 3:1), of Christ (Heb 3:14), of the benefit (1Ti 6:2), of the glory (1Pe 5:1), and of the divine nature (2Pe 1:4).

KINGDOM OF LIGHT: See Gen 1:3; John 8:12; 1Ti 6:16.

Col 1:13

DOMINION OF DARKNESS: The blinding power of sin (2Co 4:4). Cp Joh 12:36, and Paul’s commission in Act 26:17-19.

BROUGHT US INTO: ” ‘Brought’ translates ‘metestesen’, a word that was used in secular literature in reference to removing persons from one country and settling them as colonists and citizens in another country. It might be rendered ‘reestablished’ ” (EBC).

INTO: “Eis” sig “for” or “toward”. Through belief in Christ and baptism, men and women have changed their “citizenship” and are being prepared for a new Kingdom, the one that is coming with Christ (Col 3:1-4).

Col 1:14

REDEMPTION: “Apolutrosis” = to be bought away from. See Lesson, Redemption.

The simple truth of the transaction of “redemption”, as described in the New Testament, is contained in the key passages that equate redemption with the forgiveness of sins (Eph 1:7; Col 1:14). What has been forgiven cannot also be paid for. The sacrifice of Christ, the culmination of a life of perfect obedience and dedication, was the price paid for our salvation. That is to say, it was necessary that Christ give himself as a suitable basis for the declaring of God’s righteousness in offering mercy to sinners. But God’s offer requires a corresponding “payment” on the part of those who would accept it. Since they are to be redeemed out of death they must repudiate that which brought death, which is the world and sin (Rom 6:1-7, for example). They must live sober and godly lives, repudiating all iniquity, as a special people belonging exclusively to God (Tit 2:14).

Col 1:15

IMAGE OF THE INVISIBLE GOD: “Christ was a divine manifestation — an embodiment of Deity in flesh — Emmanuel, God with us… When Jesus said, ‘He that hath seen me hath seen the Father also,’ he did not contradict the statement that ‘no man hath seen God at any time’, but simply expressed the truth contained in these words of Paul. ‘The brightness of His glory, and the express image of His person’ (Heb 1:3). Those who looked upon the anointed Jesus, beheld a representation of the Deity accessible to human vision” (RR).

FIRSTBORN: Note that Israel is called God’s firstborn nation (Exo 4:22), though other nations were literally created first. Likewise, for believers, “firstborn” is a description of status, not an order of birth: cp Jer 31:9; Gen 48:14,19; Deu 21:17; Psa 89:27; Heb 12:23.

“Firstborn” is explained in v 18: “from the dead”!

ALL CREATION: Which “creation”? The “New Creation: see 2Co 5:17; Gal 6:15; Eph 2:10,15; 4:24; Col 3:10; Jam 1:18.

Col 1:16

See Lesson, New creation.

BY (first): “En”: in.

BY (second): “Dia”: by means of.

INVISIBLE: Christ has preeminence even over angels (Col 2:18). They have been “created” (ie, reordered, rearranged) by Christ.

FOR: “Eis”: toward.

Col 1:18

Examples of personification: riches (Mat 6:24); sin (Joh 8:34; Rom 5:21; 6:16); spirit (Joh 16:13); wisdom (Pro 3:13-15; 9:1); Israel (Jer 31:4,18); people of Christ (Eph 4:4,13; 5:23; Rev 19:7; 1Co 12:27; 2Co 11:2; Col 1:18,24).

THE BEGINNING: Did Christ pre-exist his birth? Only in the ideal and plan of God, not in tangible form: 1Pe 1:20; 2Ti 1:9,10; Mat 25:34. Did the “church” pre-exist? No, of course not: see Rom 8:29.

AND HE IS THE HEAD OF THE BODY: “Remember putting your face above a headless frame painted to represent a muscle man, a clown, or even a bathing beauty? Many of us have had our pictures taken this way, and the photos are humorous because the head doesn’t fit the body.

If we could picture Christ as the head of our local body of believers, would the world laugh at the misfit? Or would they stand in awe of a human body so closely related to a divine head?” (Dan Bernard).

Col 1:20

Peace: made (Col 1:20), preached (Eph 2:17), enjoyed (Rom 5:1), filling hearts (Rom 15:13), given (John 14:27), keeping (Phi 4:7), and ruling (Col 3:15).

Col 1:22

BY CHRIST’S PHYSICAL BODY THROUGH DEAD: Christ’s participation in flesh (v 22) and blood (v 20), so as to destroy “him that hath the power of death” (Heb 2:14,15).

Col 1:23

UNDER HEAVEN: A phrase suggesting the universality of Yahweh’s judgement: Gen 6:17; Exo 17:14; Deu 7:24; 9:14; 25:19; 29:20; 2Ki 14:27. The two NT references (Acts 4:12; Col 1:23) expand the theme to show that the Father is indeed concerned with salvation for all mankind.

Col 1:24

I FILL UP IN MY FLESH WHAT IS STILL LACKING IN REGARD TO CHRIST’S AFFLICTIONS: The head has already suffered; now the “body” must suffer also: 2Co 1:5-7; 2Ti 2:12. Only thus will the purpose of God be complete, to bring many sons to glory! “Now if we are children, then we are heirs — heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Rom 8:17). “We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. For we who are alive are always being given over to death for Jesus’ sake, so that his life may be revealed in our mortal body. So then, death is at work in us, but life is at work in you” (2Co 4:10-12).

FOR THE SAKE OF HIS BODY, WHICH IS THE CHURCH: “Do not take your ecclesia for granted. Labor constantly for its health and welfare. The Truth itself is eternal and indestructible. But in these days of the flesh and of weakness, the Ecclesia is a fragile thing, needing constant tending and care. Ecclesias flourish, and ecclesias languish. Ecclesias live, and ecclesias die. Ecclesias grow and ecclesias shrivel. The difference may be you. The health of the ecclesia depends on the spirit of the ecclesia: the oneness, the unity, the closeness, the mutual affection and care of the members one for another. A body is not healthy unless all parts are alive and active and working. The ecclesia is a body with many members: all are necessary: all have full-time work to do to make the ecclesia a true, living, spiritual, divine entity — united to God, well-pleasing to God, steadily moving forward and upward to eventual perfect eternal oneness with God. Make the ecclesia’s welfare and harmony and spirituality and mutually upbuilding joy your constant prayer and care. Help, strengthen, encourage, support, serve. Subdue your flesh, and all your fleshly reactions. Subdue your natural antagonisms and criticisms and petty, small-minded frictions. All these things are destructive of ecclesial well-being. Forget yourself, especially your baby grievances, and work wholly for the common good. Herein alone will you find peace and joy and fulfillment” (GVG).

Col 1:27

The believer’s hope: an anchor to the soul (Heb 6:19); a treasure in heaven (Col 1:5); a person in the heart (Col 1:27); and a power in the life (1Jo 3:3).

Col 1:28

ADMONISHING AND TEACHING EVERYONE WITH ALL WISDOM: ‘It is not possible to persuade people to be wise. Wisdom is not a POSITION we take: it is a CONDITION we are in. But it is possible to persuade people to take the course that will make them wise: prayer, and study, and meditation on the Word” (GVG).

Author: Paul

Time: AD 61

Summary: The letter to Colosse was written in response to heresy that had been brought to Paul’s attention. The major errors that had crept into the church seemed to have been: (1) the exaltation of angels or other “elemental spirits”; (2) the emphasis on ascetic or liturgical practices thought to produce spirituality; and (3) claims to a special knowledge beyond that found in the Gospel of Christ. Paul states that these are philosophies based on human tradition and are therefore worthless. He teaches love, humility, submission to authority, and finally prayer to establish a believer in the wisdom of God.

Key verse: “See, to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Col 2:8).

Outline

1. Introduction: Col 1:1-14 2. The supremacy of Christ: Col 1:15-23 3. Paul’s labor for the church: Col 1:24 – 2:7 4. Freedom from human regulations through life with Christ: Col 2:8-23 5. Rules for holy living: Col 3:1 – 4:6 6. Final greetings: Col 4:7-18