NASB (UPDATED) TEXT: 1Th 1:1 1Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.
1Th 1:1 "Paul" Saul of Tarsus is first called Paul in Act 13:9 . It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 1:3 ? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name:
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 )
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. 2 Cor. 11:5; 12:11; 15:10).
Notice there is no defense of Paul's apostleship in this introduction to the Thessalonian church. Of all of Paul's churches Thessalonica and Philippi were the most supportive.
▣ "Silvanus" This was his Roman name. He, like Paul, was a Roman citizen (cf. Act 16:37 ). Luke always calls him "Silas." He was a gifted prophet and a respected member of the Jerusalem church like Barnabas (cf. Act 15:22 ; Act 15:27 ; Act 15:32 ; 1Pe 5:12 ). He replaced Barnabas as Paul's companion on the second and third missionary journeys.
SPECIAL TOPIC: SILAS/SILVANUS <http://www.freebiblecommentary.org/special_topics/silas.html>
▣ "Timothy" He was Paul's convert from Lystra on his first missionary journey. Timothy became Paul's team member on the second journey (cf. Act 16:1-3 ) replacing John Mark. For a fuller description cf. Introduction B. 3.
▣ "the Thessalonians" Act 17:1-9 describes Paul's encounter with these people.
▣ "church" Ekklesia means "called out ones." It originally meant a town assembly in Greek society (cf. Act 19:32 ). The Greek translation of the OT, the Septuagint, uses it to translate the Hebrew qahal, meaning "congregation" (cf. Exo 12:6 ; Exo 16:3 ; Lev 4:13 ; Num 14:5 ; Num 20:6 ; Deu 5:22 ; Deu 9:10 ; Deu 10:4 ; Deu 18:16 ). The early church considered themselves the Messianic congregation of Israel. See Special Topic at Gal 1:2 .
▣ "in God the Father and the Lord Jesus Christ" God and Jesus are combined in a syntactical way by using one preposition to identify them both (cf. 1Th 3:11 ; 2Th 1:2 ; 2Th 1:12 ; 2Th 2:16 ). This is one technique used by the NT authors to theologically assert the Deity of Christ. Another was to attribute OT titles and functions of YHWH to Jesus of Nazareth. See Special Topic following.
SPECIAL TOPIC: FATHER <http://www.freebiblecommentary.org/special_topics/father.html>
▣ "the Lord" God revealed His covenant name to Moses in Exo 3:14 —YHWH. The Jews later became afraid to pronounce this holy name, lest they take it in vain and break one of the Ten Commandments (cf. Exo 20:7 ; Deu 5:11 ). Therefore, they substituted another word when they read the Scriptures, Adon, which meant, "husband, owner, master, lord." This is the source of the English translation of YHWH: Lord.
Often when the NT authors called Jesus "Lord" (kurios), they were asserting the Deity of Jesus. This affirmation became the early church's baptismal creedal statement, "Jesus is Lord" (cf. Rom 10:9-13 ; Php 2:6-11 ).
▣ "Jesus" This name means "YHWH saves" (cf. Mat 1:21 ), equivalent to the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation (hosea) suffixed to the covenant name for God (YHWH).
▣ "Christ" This is a translation of the Hebrew term for "Anointed One" (mashiach). This refers to the special empowering and equipping by the Spirit for YHWH's assigned task. It is the Hebrew term for God's Special, Promised, Coming One, "Messiah" (cf. Luk 2:11 ; Luk 2:26 ; Luk 3:15 ; Luk 4:41 ; Luk 9:20 ; Luk 22:67 ; Luk 23:2 ; Luk 23:35 ; Luk 23:39 ; Luk 24:26 ; Luk 24:46 ).
▣ "Grace" Paul changed the secular greeting charein (greetings) to charis (grace), making it uniquely Christian and theologically primary. Grace always precedes peace.
▣ "peace" This reflects the Hebrew greeting shalom. The phrase "grace and peace" was possibly intended to combine traditional Greek and Hebrew greetings.
The King James Version adds a typical Pauline phrase "from God our Father and the Lord Jesus Christ" from 2Th 1:1 after "peace." This phrase does not appear in the Greek uncial manuscripts B, F, or G. It does appear in the ancient uncial manuscripts א and A. A slightly modified form appears in manuscript D. It may be a scribal gloss from 2Th 1:2 . The UBS4 gives the shorter text without the additional phrase an "A"rating (certain).
NASB (UPDATED) TEXT: 1Th 1:2-10 2We give thanks to God always for all of you, making mention of you in our prayers; 3constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, 4knowing, brethren beloved by God, His choice of you; 5for our gospel did not come to you in word only, but also in Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. 6You also became imitators of us and of the Lord, having received the word in much tribulation with joy of the Holy Spirit, 7so that you became an example to all the believers in Macedonia and in Achaia. 8For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. 9For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, 10and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.
1Th 1:2 "We" This refers to Paul, Silas and Timothy (the believing Jewish mission team). Paul used this plural pronoun more often in 1 Thessalonians than in any other letter. It is uncertain how this affected the process of writing the book. Paul often used scribes. Exactly how much freedom these scribes had is unknown.
▣ "give thanks to God" This is a present active indicative indicating continuous action. A spirit of thanksgiving characterizes the entire letter (cf. 1Th 2:13 ; 1Th 3:9 ). Paul had a wonderful relationship with this church as he did with the church at Philippi. Paul's opening prayers are not only culturally expected in Greek style, but often seem to outline his theological topics.
SPECIAL TOPIC: THANKSGIVING <http://www.freebiblecommentary.org/special_topics/thanksgiving.html>
▣ "making mention of you" This is a present middle participle indicating a purposeful decision by Paul to continue to pray. The syntactical structure of Paul's prayer can be seen in the three dependent clauses: (1) making mention (1Th 1:2 ); (2) constantly bearing in mind (1Th 1:3 ); and (3) knowing (1Th 1:4 ).
SPECIAL TOPIC: INTERCESSORY PRAYER <http://www.freebiblecommentary.org/special_topics/intercessory_prayer.html>
1Th 1:3 "constantly bearing in mind" This is a present active participle. This shows Paul's intense, abiding concern for these believers. He thought of and thanked God often for these converts, as he did for all the churches (cf. Rom 1:9 ; Eph 1:16 ; Php 1:3-4 ; Col 1:9 ; 2Ti 1:3 ; Philemon v.4).
NASB, NRSV "your work of faith and labor of love and steadfastness of hope"
NKJV "your work of faith and labor of love and patience of hope"
TEV "how you put your faith into practice, how your love made you work so hard, and how your hope in our Lord Jesus Christ is firm"
NJB "your faith in action, worked for love and persevered through hope"
Each of these three phrases is in a grammatical construction that asserts that the work is produced by faith, the labor is produced by love, and the steadfastness is produced by hope. The focus is on active, faithful believers. Faith is always a response to God's initiating activity.
These characteristics form the basis of Paul's thanksgiving to God. In Eph 2:8-10 , grace and faith are related to good works. These three terms (faith, hope, and love) are often linked in the NT (cf. Rom 5:2-5 ; 1Co 13:13 ; Gal 5:5-6 ; Col 1:4-5 ; 1Th 5:8 ; Heb 6:10-12 ; Heb 10:22-24 ; 1Pe 1:21-22 ). The order often differs. "Faith," in this context, does not refer to doctrine (cf. Jud 1:3 ; Jud 1:20 ), but to personal trust (cf. 1Th 1:8 ). See Special Topic at Gal 3:6 .
▣ "labor" "Labor" is a very intense word—Christianity is active not passive (cf. 1Co 15:58 ).
▣ "steadfastness" This is not a passive concept either, but an active, voluntary, steadfast endurance in the face of trials (cf. Luk 21:19 ; Rom 5:3-4 ). It meant to see a need and then voluntarily help carry the load as long as needed (cf. 2Th 1:4 ).
▣ "hope. . .in the presence of our God" This refers to the parousia or Second Coming, a major theme of this letter (cf. 1Th 1:10 ; 1Th 3:13 ; 1Th 4:13 to 1Th 5:11 ; 1 Thess. 5:32; 2Th 1:7 ; 2Th 1:10 ). Notice that each chapter ends discussing this very subject. "Hope" does not have the connotation of a doubtful "maybe" or "could be" as in English, but rather the expectation of an event with an ambiguous time element. See Special Topic: Hope at Gal 5:5 .
1Th 1:4 "knowing" This is the third of three participles which relate to Paul's prayer in 1Th 1:2 .
▣ "beloved by God" Literally "divinely loved ones." This perfect passive participle phrase is theologically linked to their election (cf. Eph 1:4-5 ). It emphasizes believers continuing status as "loved ones." The agent of love is God. The adjective "beloved" (agapçtos) is usually used of the Fathers's love for Jesus (cf. Mat 3:17 ; Mat 12:18 ; Mat 17:5 ; Eph 1:6 ). It comes to be used for those who trust Him by faith and are now also the beloved by the Father (cf. Rom 1:7 ; Col 3:12 ; 2Th 2:13 ).
NASB "His choice of you"
NKJV "your election by God"
NRSV "that he has chosen you"
TEV "God. . .has chosen you"
NJB "that you have been chosen"
While no verb appears (just the noun phrase "the choice of you"), the agent of the action is God in Christ, which is expressed by the passive voice in the previous verb and with God specifically mentioned. This is asserting the theological necessity of God's initiating love and choice (cf. Joh 6:44 ; Joh 6:65 ). Paul knew they were chosen because they responded to the gospel! God's choice was confirmed by His powerful actions expressed in 1Th 1:5 . Election is a call to holiness (cf. Eph 1:4 ) and service (cf. Col 3:12-14 ; 2Pe 1:2-11 ).
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE <http://www.freebiblecommentary.org/special_topics/election.html>
1Th 1:5 NASB, NKJV "did not come to you in word only"
NRSV "came to you not in word only"
TEV "not with words only"
NJB "it came to you not only as words"
More than just an abstract idea, the gospel changed their lives (cf. Rom 1:16 ; Jas 2:14-26 ). This must be true of gospel preaching today. Holiness, not only accurate doctrine, is the goal (cf. Rom 8:28-29 ; Gal 4:19 ; Eph 1:4 ). The gospel is (1) a person to welcome, (2) truths about that person to be believed, and (3) a life emulating that person to be lived! All three are crucial.
▣ "in power and in the Holy Spirit " There are three related things that confirmed God's choice:
1. gospel came in word
2. gospel came in power
3. gospel came in Holy Spirit
This refers to (1) what happened to the Thessalonian believers personally or (2) God's work through Paul (cf. Rom 8:15-16 ). There was powerful confirmation of the truth and spiritual power of the gospel through Paul's preaching and teaching.
▣ "with full conviction" This "full assurance" (cf. Col 2:2 ; Heb 6:11 ; Heb 10:22 ) could refer to Paul's preaching or the Thessalonians' response to the gospel.
▣ "as you know what kind of men we proved to be among you for your sake" Paul is contrasting the way he and his mission team acted among the Thessalonians (cf. 1Th 2:7 ; 1Th 2:10 ) compared to those mentioned in 1Th 2:3-6 . Notice the differences in chapter 2:
Paul Others
amid much opposition not from error not from impurity not by way of deceit not men pleasers not flattering speech not for greed not seeking glory gentle as a nursing mother having a fond affection imparted the gospel and themselves error impurity deceit men pleasers flattering speech greed seeking glory
Paul is describing false teachers and trouble makers among the Jews (e.g., Act 17:5 ).
1Th 1:6 "You also" This is an emphatic contrast to the "we" of 1Th 1:2-5 .
NASB, NRSV "You also became imitators of us and of the Lord"
NKJV "And you became followers of us and of the Lord"
TEV "You imitated us and the Lord"
NJB "and you were led to become imitators of us, and of the Lord"
"Imitators" comes into English as "mimic" (cf. the Greek term and concept are found in 1Th 1:6 ; 1Th 2:14 ; 2Th 3:7 ; 2Th 3:9 ; 1Co 4:16 ; 1Co 11:1 ; Gal 4:12 ; Php 3:17 ; Php 4:9 ). Christlikeness is God's goal for every believer (cf. Rom 8:28-29 ; Gal 4:19 ; Eph 1:4 ). The image of God in mankind is to be restored (cf. Lev 11:44 ; Lev 19:2 ; Mat 5:48 ; Eph 1:4 ; Eph 5:1 ).
NASB, NKJV "having received the word"
NRSV "you received the word"
TEV "you received the message"
NJB "you took to the gospel"
This term has the connotation "to receive as a welcomed guest" (cf. Mat 10:40-41 ; Mat 18:5 ) or "to receive a message" (cf. 2Co 11:4 ; Jas 1:21 ). This is an aorist middle (deponent) participle. Humans must respond to God's offer of love in Christ's finished work by repentance and faith (cf. Mar 1:15 ; Joh 1:12 ; Joh 3:16 ; Act 3:16 ; Act 3:19 ; Act 20:21 ; Rom 10:9-13 ). Salvation is (1) a message (doctrinal truth); (2) a person (existential encounter); and (3) a life to live (1Th 1:6 ). We receive the gospel message and befriend Jesus. We must trust completely in both. This results in a new life of faithfulness and holiness.
NASB "in much tribulation"
NKJV "in much affliction"
NRSV "in spite of persecution"
TEV "even though you suffered much"
NJB "the great opposition all round you"
This is literally "to press" (cf. Joh 16:33 ; Act 14:22 ; 2Th 1:4 ; 2Th 1:6 ). Becoming a Christian does not guarantee a lack of tension—on the contrary, it is quite the opposite (cf. Mat 5:10-12 ; Joh 15:18-19 ; Rom 8:17 ; 1Pe 3:13-17 ; 1Pe 4:12-19 ). Acts 1:7 describes some of the persecution Paul (cf. 2Co 4:7-12 ; 2Co 6:3-10 ; 2Co 11:23-28 ) and this church experienced.
▣ "with the joy of the Holy Spirit" This joy given by the Spirit is so encompassing and complete that it is present and sustaining amid great persecution and pain. It is a joy unaffected by circumstances (cf. Rom 5:2-5 ; 2Co 7:4 ; 1Pe 4:13 ).
1Th 1:7 "you became an example to all the believers" In some ways this is hyperbole, but in others very literal. The Thessalonian believers' joy and perseverance under testing and trial was a source of great encouragement to other believers. This is also how the suffering of Job, the prophets (cf. Mat 5:10 ; Mat 5:12 ), the Messiah, and the Apostles affect future believers. Often believers most powerful testimony is during times of trial, pain, and persecution.
▣ "example" See Special Topic following.
SPECIAL TOPIC: FORM (TUPOS) <http://www.freebiblecommentary.org/special_topics/form.html>
▣ "in Macedonia and in Achaia" These were Roman provinces. Achaia is located within modern Greece; Macedonia is a political state independent of Greece, though culturally and economically related.
1Th 1:8 "has sounded forth" This is literally "trumpeted" or "thundered." It is a perfect passive indicative which implies that through their joy amidst trials the gospel "sounded forth and still sounds." In English we get the word "echo" from this Greek word. 1Th 1:8-10 form one sentence in Greek.
▣ "but also in every place" This is a metaphorical exaggeration (hyperbole) similar to 1Th 1:2 (cf. Rom 1:8 ). The Bible, being an eastern book, often uses figurative language. Be careful of western literalism.
SPECIAL TOPIC: EASTERN LITERATURE <http://www.freebiblecommentary.org/special_topics/eastern_literature.html>
NASB "so that we have no need to say anything"
NKJV "so that we do not need to say anything"
NRSV "so that we have no need to speak about it"
TEV "There is nothing, then, that we need to say"
NJB "We do not need to tell other people about it"
An ambiguous phrase, many translations supply "the faith" from the previous clause. This does not necessarily mean that they understood everything about Christian doctrine or even about suffering. But their lives showed that the gospel truly took root in their hearts and minds. The Holy Spirit will reveal the basics of the gospel to every receptive heart.
1Th 1:9 "turned to God from idols" This refers to their repentance from pagan idolatry. The gospel is both negative and positive—repentance and faith (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ). There is a "turning from" as well as a "turning to."
The NASB Study Bible (p. 1748) makes the observation that the three destructive evidences of the Thessalonian conversion were
1. turning from idols
2. serving God
3. waiting for Christ's return
▣ "to serve" Literally this means "as a slave." This is a present infinitive. They turned (aorist) from idols and continued to serve the true, living God (cf. Rom 6:18 ). This portrays God as King and His followers as servants. In one sense, we are slaves, in another, we are sons.
▣ "a living and true God" This reflects God's covenantal name, YHWH (cf. Exo 3:14 ). YHWH is the ever-living, only-living God. This is the basis of biblical monotheism (cf. Deu 4:35 ; Deu 4:39 ; Deu 6:4 ; Isa 45:5-6 ; Isa 45:18 ; Isa 45:21-22 ; Isa 47:8 ; Isa 47:10 ).
SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>
1Th 1:10 This verse is like a summary of the gospel (cf. 1Co 15:1-4 ). These summaries are often called the kerygma ("proclamation").
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH <http://www.freebiblecommentary.org/special_topics/kerygma.html>
▣ "to wait for His Son from heaven" This is another present infinitive. They continued to serve (cf. 1Th 1:9 ) God and to wait for Christ's return. Paul continued his emphasis on the Second Coming as the theological keynote of the letter. Every chapter ends on this subject (cf. 1Th 1:10 ; 1Th 2:19 ; 1Th 3:13 ; 1Th 4:13-18 ; 1Th 5:23 ). See Special Topic at 1Th 5:9 .
▣ "whom He raised from the dead" This was confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Corinthians 1:5 ). All three persons of the Trinity were active in Christ's resurrection: the Father—Act 2:24 ; Act 3:15 ; Act 4:10 ; Act 5:30 ; Act 10:40 ; Act 13:30 ; Act 13:33-34 ; Act 13:37 ; Act 17:31 ; the Spirit—Rom 8:11 and the Son—Joh 2:19-22 ; Joh 10:17-18 . See SPECIAL TOPIC: THE TRINITY <http://www.freebiblecommentary.org/special_topics/trinity.html> at Gal 4:4 .
▣ "rescues us" This is a present middle (deponent) participle which emphasizes Jesus' continuous action on our behalf. The victory is ongoing (cf. Rom 8:31-39 ). He continues to intercede for us (cf. 1Jn 2:1 ; Heb 7:25 ; Heb 9:24 ).
▣ "wrath to come." For some, Jesus' Second Coming is their great hope, but for others it will be their eternal loss. The believers will experience the persecution and pressure of Jews and pagans, but they will never experience the wrath of God (cf. 1Th 5:9 ). The wrath of God is coming (present middle [deponent] participle) on all those who reject Christ (cf. 1Th 2:16 ; Matthew 2:5 ; Romans 1-2). It is surely true that wrath is an anthropomorphic term, but so too, is "the love of God."
At the end of each chapter in 1 Thessalonians an allusion to the Second Coming is prominent (cf. 1Th 1:10 ; 1Th 2:19 ; 1Th 3:13 ; 1Th 4:13-18 ; 1Th 5:23 ). New Testament writers view time and history through their world-view of a coming day of judgment and reward. The NT is thoroughly eschatological (cf. How to Read the Bible For All Its Worth by Fee and Stuart, pp. 131-134).
SPECIAL TOPIC: TRIBULATION <http://www.freebiblecommentary.org/special_topics/tribulation.html>
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language) <http://www.freebiblecommentary.org/special_topics/god_described_as_human.html>
The brevity of the inscription clearly shews that Paul’s doctrine had been received with reverence among the Thessalonians, and that without controversy they all rendered to him the honor that he deserved. For when in other Epistles he designates himself an Apostle, he does this for the purpose of claiming for himself authority. Hence the circumstance, that he simply makes use of his own name without any title of honor, is an evidence that those to whom he writes voluntarily acknowledged him to be such as he was. The ministers of Satan, it is true, had endeavored to trouble this Church also, but it is evident that their machinations were fruitless. He associates, however, two others along with himself, as being, in common with himself, the authors of the Epistle. Nothing farther is stated here that has not been explained elsewhere, excepting that he says, “the Church in God the Father, and in Christ; ” by which terms (if I mistake not) he intimates, that there is truly among the Thessalonians a Church of God. This mark, therefore, is as it were an approval of a true and lawful Church. We may, however, at the same time infer from it, that a Church is to be sought for only where God presides, and where Christ reigns, and that, in short, there is no Church but what is founded upon God, is gathered under the auspices of Christ, and is united in his name.
2. We give thanks to God. He praises, as he is wont, their faith and other virtues, not so much, however, for the purpose of praising them, as to exhort them to perseverance. For it is no small excitement to eagerness of pursuit, when we reflect that God has adorned us with signal endowments, that he may finish what he has begun, and that we have, under his guidance and direction, advanced in the right course, in order that we may reach the goal. For as a vain confidence in those virtues, which mankind foolishly arrogate to themselves, puffs them up with pride, and makes them careless and indolent for the time to come, so a recognition of the gifts of God humbles pious minds, and stirs them up to anxious concern. Hence, instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness from God. (491) He also turns immediately to the future, in making mention of his prayers. We thus see for what purpose he commends their previous life.
(491) “Est vn benefice procedant de la liberalite de Dieu;” —”Is a kindness proceeding from God’s liberality.”
3. Unceasingly remembering you. While the adverb unceasingly might be taken in connection with what goes before, it suits better to connect it in this manner. What follows might also be rendered in this way: Remembering your work of faith and labor of love, etc. Nor is it any objection to this that there is an article interposed between the pronoun ὑμῶν and the noun ἔργου, (492) for this manner of expression is frequently made use of by Paul. I state this, lest any one should charge the old translator with ignorance, from his rendering it in this manner. (493) As, however, it matters little as to the main point (494) which you may choose, I have retained the rendering of Erasmus. (495)
He assigns a reason, however, why he cherishes so strong an affection towards them, and prays diligently in their behalf — because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious — this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.
Work of faith I understand as meaning the effect of it. This effect, however, may be explained in two ways — passively or actively, either as meaning that faith was in itself a signal token of the power and efficacy of the Holy Spirit, inasmuch as he has wrought powerfully in the exciting of it, or as meaning that it afterwards produced outwardly its fruits. I reckon the effect to be in the root of faith rather than in its fruits — “A rare energy of faith has strewn itself powerfully in you.”
He adds labor of love, by which he means that in the cultivation of love they had grudged no trouble or labor. And, assuredly, it is known by experience, how laborious love is. That age, however, more especially afforded to believers a manifold sphere of labor, if they were desirous to discharge the offices of love. The Church was marvelously pressed down by a great multitude of afflictions: (496) many were stripped of their wealth, many were fugitives from their country, many were thrown destitute of counsel, many were tender and weak. (497) The condition of almost all was involved. So many cases of distress did not allow love to be inactive.
To hope he assigns patience, as it is always conjoined with it, for what we hope for, we in patience wait for, (Rom 8:24) and the statement should be explained to mean, that Paul remembers their patience in hoping for the coming of Christ. From this we may gather a brief definition of true Christianity — that it is a faith that is lively and full of vigor, so that it spares no labor, when assistance is to be given to one’s neighbors, but, on the contrary, all the pious employ themselves diligently in offices of love, and lay out their efforts in them, so that, intent upon the hope of the manifestation of Christ, they despise everything else, and, armed with patience, they rise superior to the wearisomeness of length of time, as well as to all the temptations of the world.
The clause, before our God and Father, may be viewed as referring to Paul’s remembrance, or to the three things spoken immediately before. I explain it in this way. As he had spoken of his prayers, he declares that as often as he raises his thoughts to the kingdom of God, he, at the same time, recalls to his remembrance the faith, hope, and patience, of the Thessalonians, but as all mere presence must vanish when persons come into the presence of God, this is added, (498) in order that the affirmation may have more weight. Farther, by this declaration of his goodwill towards them he designed to make them more teachable and prepared to listen. (499)
(492) The words are ὑμῶν τοῦ ἔργου. —Ed
(493) The rendering of the Vulgate is as follows: “Sine intermissione memores operis fidei vestrae .” Wiclif (1380) renders as follows: “With outen ceeysynge hauynge mynde of the werk of youre feithe.” Cranmer, (1539,) on the other hand, renders thus: “And call you to remembrance because of the work of your faith—Ed.
(494) “Quant a la substance du propos;” — “As to the substance of the matter.”
(495) The rendering of Erasmus is as follows: “Memores vestri propter opus fidei;” — “Mindful of you on account of your work of faith.”
(496) “D’afflictions quasi sans nombre;” — “By afflictions, as it were, without number.”
(497) “Foibles et debiles en la foy;” — “Weak and feeble in faith.”
(498) “Ce poinct a nommeement este adiouste par Sainct Paul;” — “This point has been expressly added by St. Paul.”
(499) “Car ce n’estoit vne petite consideration pour inciter St. Paul et les autres, a auoir les Thessaloniciens pour recommandez, et en faire esteme;” — “For it was no slight motive to induce St. Paul and others to hold the Thessalonians in estimation, and to regard them with esteem.”
4. Knowing, brethren beloved. The participle knowing may apply to Paul as well as to the Thessalonians. Erasmus refers it to the Thessalonians. I prefer to follow Chrysostom, who understands it of Paul and his colleagues, for it is (as it appears to me) a more ample confirmation of the foregoing statement. For it tended in no small degree to recommend them — that God himself had testified by many tokens, that they were acceptable and dear to him.
Election of God. I am not altogether dissatisfied with the interpretation given by Chrysostom — that God had made the Thessalonians illustrious, and had established their excellence. Paul, however, had it in view to express something farther; for he touches upon their calling, and as there had appeared in it no common marks of God’s power, he infers from this that they had been specially called with evidences of a sure election. For the reason is immediately added — that it was not a bare preaching that had been brought to them, but such as was conjoined with the efficacy of the Holy Spirit, that it might obtain entire credit among them.
When he says, in power, and in the Holy Spirit, it is, in my opinion, as if he had said — in the power of the Holy Spirit, so that the latter term is added as explanatory of the former. Assurance, to which he assigned the third place, was either in the thing itself, or in the disposition of the Thessalonians. I am rather inclined to think that the meaning is, that Paul’s gospel had been confirmed by solid proofs, (500) as though God had shewn from heaven that he had ratified their calling. (501) When, however, Paul brings forward the proofs by which he had felt assured that the calling of the Thessalonians was altogether from God, he takes occasion at the same time to recommend his ministry, that they may themselves, also, recognize him and his colleagues as having been raised up by God.
By the term power some understand miracles. I extend it farther, as referring to spiritual energy of doctrine. For, as we had occasion to see in the First Epistle to the Corinthians, Paul places it in contrast with speech (502) — the voice of God, as it were, living and conjoined with effect, as opposed to an empty and dead eloquence of men. It is to be observed, however, that the election of God, which is in itself hid, is manifested by its marks—when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling, darken this first grace, from which faith itself flows. “By faith,” say they, “we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between us and reprobates.” It is as though they said — “Salvation is of faith: there is, therefore, no grace of God that illuminates us in faith.” Nay rather, as gratuitous election must be conjoined with calling, as with its effect, so it must necessarily, in the mean time, hold the first place. It matters little as to the sense, whether you connect ὑπὸ with the participle beloved or with the term election (503)
(500) “A l’este comme seellé et ratifié par bons tesmoignages et approbations suffisantes;” — “Had been there, as it were, sealed and ratified by good testimonies and sufficient attestations.”
(501) “Et en estoit l’autheur;” — “And was the author of it.”
(502) See Calvin on the Corinthians, vol. 1, pp. 100, 101.
(503) “Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu, pent estre rapporté a deux endroits, ascauoir Bien-aimez de Dieu, ou vostre election estre de Dieu: mais c’est tout vn comment on le prene quant au sens;” — “Farther, the words of this sentence are thus placed in the Greek text of St. Paul; knowing, brethren beloved of God, your election: in such a way, that this phrase of God may be taken as referring to two things, as meaning beloved of God, or, your election to be of God; but it is all one as to the sense in what way you take it.”
5. As ye know. Paul, as I have said before, has it as his aim, that the Thessalonians, influenced by the same considerations, may entertain no doubt that they were elected by God. For it had been the design of God, in honoring Paul’s ministry, that he might manifest to them their adoption. Accordingly, having said that they know what manner of persons they had been, (504) he immediately adds that he was suchfor their sake, by which he means that all this had been given them, in order that they might be fully persuaded that they were loved by God, and that their election was beyond all controversy.
(504) “Quels auoyent este St. Paul et ses compagnons;” — “What manner of persons St. Paul and his associates had been.”
6. And ye became imitators. With the view of increasing their alacrity, he declares that there is a mutual agreement, and harmony, as it were, between his preaching and their faith. For unless men, on their part, answer to God, no proficiency will follow from the grace that is offered to them — not as though they could do this of themselves, but inasmuch as God, as he begins our salvation by calling us, perfects it also by fashioning our hearts to obedience. The sum, therefore, is this — that an evidence of Divine election shewed itself not only in Paul’s ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, “Ye were imitators of God and of us, ” in the same sense in which it is said, that the people believed God and his servant Moses, (Exo 14:13 (505)) not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. (506) While ye embraced. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.
He says, with the joy of the Holy Spirit, that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God’s Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disinclined to the gospel, who, nevertheless, avoid it, from being intimidated through fear of the cross. Those, accordingly, who do not hesitate with intrepidity to embrace along with the gospel the afflictions that threaten them, furnish in this an admirable example of magnanimity. And from this it is so much the more clearly apparent, how necessary it is that the Spirit should aid us in this. For the gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.
(505) This is what the original text reads; however, (Exo 14:31 would seem to be a more appropriate reference. — fj.
(506) See Calvin on the Corinthians, vol. 2, p. 288.
7. So that ye were. Here we have another amplification — that they had stirred up even believers by their example; for it is a great thing to get so decidedly the start of those who had entered upon the course before us, as to furnish assistance to them for prosecuting their course. Typus (the word made use of by Paul) is employed by the Greeks in the same sense as Exemplar is among the Latins, and Patron among the French. He says, then, that the courage of the Thessalonians had been so illustrious, that other believers had borrowed from them a rule of constancy. I preferred, however, to render it patterns, that I might not needlessly make any change upon the Greek phrase made use of by Paul; and farther, because the plural number expresses, in my opinion, something more than if he had said that that Church as a body had been set forward for imitation, for the meaning is, that there were as many patterns as there were individuals.
8. For from you sounded forth. Here we have an elegant metaphor, by which he intimates that their faith was so lively, (507) that it did, as it were, by its sound, arouse other nations. For he says that the word of God sounded forth from them, inasmuch as their faith was sonorous (508) for procuring credit for the gospel. He says that this had not only occurred in neighboring places, but this sound had also extended far and wide, and had been distinctly heard, so that the matter did not require to be published by him. (509)
(507) “Si viue et vertueuse;” — “So lively and virtuous.”
(508) “Auoit resonné haut et clair;” — “Had resounded loud and clear.”
(509) “Tellement que la chose n’ha point besoin d’estre par luy diuulgee et magnifiee d’auantage;” — “So that the matter does not need to be farther published and extolled by him.”
He says that the report of their conversion had obtained great renown everywhere. What he mentions as to his entering in among them, refers to that power of the Spirit, by which God had signalized his gospel. (510) He says, however, that both things are freely reported among other nations, as things worthy of being made mention of. In the detail which follows, he shews, first, what the condition of mankind is, before the Lord enlightens them by the doctrine of his gospel; and farther, for what end he would have us instructed, and what is the fruit of the gospel. For although all do not worship idols, all are nevertheless addicted to idolatry, and are immersed in blindness and madness. Hence, it is owing to the kindness of God, that we are exempted from the impostures of the devil, and every kind of superstition. Some, indeed, he converts earlier, others later, but as alienation is common to all, it is necessary that we be converted to God, before we can serve God. From this, also, we gather the essence and nature of true faith, inasmuch as no one gives due credit to God but the man, who renouncing the vanity of his own understanding, embraces and receives the pure worship of God.
9To the living God. This is the end of genuine conversion. We see, indeed, that many leave off superstitions, who, nevertheless, after taking this step, are so far from making progress in piety, that they fall into what is worse. For having thrown off all regard to God, they give themselves up to a profane and brutal contempt. (511) Thus, in ancient times, the superstitions of the vulgar were derided by Epicurus, Diogenes the Cynic, and the like, but in such a way that they mixed up the worship of God so as to make no difference between it and absurd trifles. Hence we must take care, lest the pulling down of errors be followed by the overthrow of the building of faith. Farther, the Apostle, in ascribing to God the epithets true and living, indirectly censures idols as being dead and worthless inventions, and as being falsely called gods. He makes the end of conversion to be what I have noticed — that they might serve God. Hence the doctrine of the gospel tends to this, that it may induce us to serve and obey God. For so long as we are the servants of sin, we are free from righteousness, (Rom 6:20) inasmuch as we sport ourselves, and wander up and down, exempt from any yoke. No one, therefore, is properly converted to God, but the man who has learned to place himself wholly under subjection to him.
As, however, it is a thing that is more than simply difficult, in so great a corruption of our nature, he shews at the same time, what it is that retains and confirms us in the fear of God and obedience to him — waiting for Christ. For unless we are stirred up to the hope of eternal life, the world will quickly draw us to itself. For as it is only confidence in the Divine goodness that induces us to serve God, so it is only the expectation of final redemption that keeps us from giving way. (512) Let every one, therefore, that would persevere in a course of holy life, apply his whole mind to a expectation of Christ’s coming. It is also worthy of notice, that he uses the expression waiting for Christ, instead of the hope of everlasting salvation. For, unquestionably, without Christ we are ruined and thrown into despair, but when Christ shews himself, life and prosperity do at the same time shine forth upon us. (513) Let us bear in mind, however, that this is said to believers exclusively, for as for the wicked, as he will come to be their Judge, so they can do nothing but tremble in looking for him.
This is what he afterwards subjoins — that Christ delivereth us from the wrath to come. For this is felt by none but those who, being reconciled to God by faith, have conscience already pacified; otherwise, (514) his name is dreadful. Christ, it is true, delivered us by his death from the anger of God, but the import of that deliverance will become apparent on the last day. (515) This statement, however, consists of two departments. The first is, that the wrath of God and everlasting destruction are impending over the human race, inasmuch as all have sinned, and come short of the glory of God. (Rom 3:23) The second is, that there is no way of escape but through the grace of Christ; for it is not without good grounds that Paul assigns to him this office. It is, however, an inestimable gift, that the pious, whenever mention is made of judgment, know that Christ will come as a Redeemer to them.
In addition to this, he says emphatically, the wrath to come, that he may rouse up pious minds, lest they should fail from looking at the present life. For as faith is a looking at things that do not appear, (Heb 11:1) nothing is less befitting than that we should estimate the wrath of God, according as any one is afflicted in the world; as nothing is more absurd than to take hold of the transient blessings which we enjoy, that we may from them form an estimate of God’s favor. While, therefore, on the one hand, the wicked sport themselves at their ease, and we, on the other hand, languish in misery, let us learn to fear the vengeance of God, which is hid from the eyes of flesh, and take our satisfaction in the secret delights of the spiritual life. (516)
(510) “Par laquelle Dieu auoit orné et magnifiquement authorizé son Euangile;” — “By which God had adorned and magnificently attested his gospel.”
(511) “De toute religion;” — “Of all religion.”
(512) “Que ne nous lassions et perdions courage;” — “That we do not give way and lose heart.”
(513) “Jettent sur nous leurs rayons;” — “Cast upon us their rays.”
(514) “Aux autres;” — “To others.”
(515) “Mais’au dernier iour sera veu a l’oeil le fruit de ceste deliurance, et de quelle importance elle est;” — “But on the last day will be visible to the eye the fruit of that deliverance, and of what importance it is.”
(516) “En delices et plaisirs de la vie spirituelle, lesquels nous ne voyons point;” — “In the delights and pleasures of the spiritual life which we do not see.”
10Whom he raised up. He makes mention here of Christ’s resurrection, on which the hope of our resurrection is founded, for death everywhere besets us. Hence, unless we learn to look to Christ, our minds will give way at every turn. By the same consideration, he admonishes them that Christ is to be waited for from heaven, because we will find nothing in the world to bear us up, (517) while there are innumerable trials to overwhelm us. Another circumstance must be noticed; (518) for as Christ rose for this end — that he might make us all at length, as being his members, partakers of the same glory with himself, Paul intimates that his resurrection would be vain, unless he again appeared as their Redeemer, and extended to the whole body of the Church the fruit and effect of that power which he manifested in himself. (519)
(517) “Et faire demeurer fermes;” — “And make us remain firm.”
(518) “A laquelle ceci se rapporte;” — “To what this refers.”
(519) “Laquelle il a vne fois monstree en sa personne;” — “Which he once shewed in his own person.”
