1 Thessalonians

The remarkable correlation between 2:17–3:6 and Ac 17:1-16 with 18:1-5 confirms the historical value of Acts, which adds detail to Paul’s comments. Paul and his companions came to Thessalonica from Philippi (Acts 17:1; see 1Th 2:2). Forced out of Thessalonica (Ac 17:5-10; see 1Th 2:17-18), they went to Beroea (Ac 17:10). From there Paul went on alone to Athens (Ac 17:14-16; see 1Th 3:1), leaving instructions for Silas and Timothy (Ac 17:16; see 1Th 3:2-3), and eventually traveled to Corinth (Ac 18:1), where his companions rejoined him (Ac 18:5; see 1Th 3:6).

Paul’s Defense of the Missionaries during Their Absence. Just as 2:1–12 is a defense of the missionaries during the mission in Thessalonica, 2:17–3:10 is a defense of the missionaries’ absence. Thus Paul expresses his concern that the missionaries’ premature departure from Thessalonica, the length of the absence, and his own failure to return should not be misinterpreted as evidence of a lack of pastoral concern.

Paul expands upon what he had said in summary form in 1:5: the missionaries in Thessalonica displayed all the traits of authentic ministers of the gospel. Some suggest that Paul is giving a model for imitation, and this is probably part of what Paul is emphasizing here. However, the appeals to witnesses (2:5, 10) and the references to the Thessalonians’ knowledge (vv. 1, 2, 5, 11) suggest that Paul in vv. 1–12 is primarily defending the missionaries’ integrity with respect to the mission, just as in 2:17–3:10 he will offer a defense of his subsequent absence from Thessalonica. Paul may be responding to real accusations, or merely anticipating concerns in the wake of the Thessalonians’ crisis regarding the day of the Lord (see 5:1–11). Paul distinguishes the missionaries from charlatans, perhaps especially Cynic philosophers and/or Jewish false prophets.

in vain (Gk. kenos, “empty, without content, without result”). Empty of results or empty of substance and character.

shamefully treated at Philippi. See Acts 16:19–39. boldness. Despite experiencing fierce persecution in Philippi, Paul did not shrink from proclaiming the gospel in Thessalonica, even when it entailed further suffering. conflict. Persecution.

Paul states his thesis in general terms before demonstrating it with specific regard to the Thessalonian mission in vv. 5–12. Negatively, Paul insists that the missionaries were not characterized by a faulty message, impure motives, or dubious methods (v. 3). Positively, he states that they preached the gospel as those approved by God and as those committed to speaking in order not to please their human audience but to please God (v. 4). who tests our hearts. Not only did God sanction the missionaries to proclaim his gospel; he continues to approve of their inner motives and integrity.

Negatively, Paul asserts that he and his fellow missionaries had not spoken as charlatans or false prophets in order to gratify their own vanity, line their own pockets, or gain (even legitimate) honor (vv. 5–6). Positively, he stresses the missionaries’ sincerity and selfless and profound devotion toward the Thessalonian believers, extending beyond the call of duty (vv. 7–9).

words of flattery. If the missionaries had employed flattery, there might have been legitimate doubt as to whether their message was trustworthy. pretext for greed. Paul did not minister for financial gain; this is made abundantly clear by his insistence on working at a trade rather than depending on his converts for his keep (v. 9; 2 Thess. 3:8). God is witness. Only God can attest to the inner motives of a human heart.

Nor did we seek glory. Paul’s ministry in Thessalonica was not a quest for personal glory or fame. made demands as apostles of Christ. As apostles, they had unique authority to request support (cf. Rom. 15:24; 1 Cor. 9:3–14).

gentle. Paul is highlighting the fact that he and his fellow missionaries did not exploit their rights and privileges but acted in an unassuming manner toward the converts. like a nursing mother. Paul and his fellow missionaries were without guile, loving, and selfless in their devotion to the converts.

Paul’s love was shown by the fact that he had undertaken long hours of manual labor in order to avoid burdening the Thessalonians financially.

Paul forcefully insists that the missionaries had been holy, righteous, and blameless in everything they did while among the new converts. Note the strong familial language in vv. 7, 11–12 (also v. 17). Paul stresses again that the manner and content of the missionaries’ proclamation demonstrated their authenticity and authority (v. 12). kingdom and glory. At Jesus’ second coming, Christians will enjoy the full blessings of the kingdom and will participate in God’s glory.

Paul continues to underscore his certainty regarding the Thessalonians’ election (1:4). They put their trust in the Word of God (2:13), and they suffered persecution just as the mother churches in Judea had (v. 14). Paul then denounces apostate Jews who had opposed the prophets and Jesus, and who had more recently driven Paul out of Thessalonica (vv. 15–16).

not as the word of men but as … the word of God. Paul clearly claims an absolute divine authority for his words as an apostle, and contrasts his words with ordinary human words. His apostolic teaching really is the “word of God,” and should be received as from God himself. which is at work in you. The word of God is still active in the Thessalonian community (see 1 Cor. 1:18; Heb. 4:12).

The accusation that Paul was guilty of anti-Semitism (because he accused “the Jews” of killing Jesus) misunderstands the text. Paul—a Jew himself—was not speaking of all Jews but only of that small minority in Judea involved in anti-Christian persecution. Furthermore, logically Paul could not have meant “all Jews,” because many of those who followed Jesus (including himself) were Jews. Paul taught that our sins are the reason Jesus died; we all share responsibility in his death (Rm 4:25; 1Co 15:3; Gl 1:4; 1Tm 1:15).

Genuine offspring bear the traits of their parents. The Judean churches were the first, indisputably authentic churches, and the mother churches of all those planted by Paul. They established a standard by which all other churches might measure themselves. Like them, the Thessalonian Christians suffered persecution for Jesus. your own countrymen. The Thessalonians’ Gentile compatriots were stirred up against them by Jewish opponents of the gospel (Acts 17:5–10). Jews. Paul so loved his fellow Jews that he would almost be willing to be eternally damned if it would mean that they would come to faith (Rom. 9:1–3), but here he points out that in their hard-heartedness they consistently reject God’s Word (see Matt. 23:29–35).

drove us out. See Acts 17:5–10. Paul sees what happened to the missionaries in Thessalonica as the latest in a long series of examples of Jewish hostility to the word of God. oppose all mankind. It is in all humanity’s interest to hear the gospel that offers salvation; to stand in the way of the gospel is therefore to oppose all mankind.

wrath has come upon them at last. It is possible that Paul has in mind here (1) the Judean famine in A.D. 44–47, (2) the riot and massacre in Jerusalem in 48–49, or (3) the expulsion of Jews from Rome in 49—although each seems too local and insignificant to warrant such a dramatic description here. Alternatively, a future event may be in view, spoken of here as having come (Gk. aorist tense) because it is so certain (e.g., Mark 11:24; John 13:31; Rom. 8:30) or because it has already begun to be fulfilled.

The missionaries left Thessalonica against their will in the face of persecution. Torn away (Gk. aporphanizō, “orphaned”) suggests deep distress at involuntary separation. for a short time. Timothy’s recent visit ended the brief absence. in person not in heart. Physical absence did not reflect a lack of concern. we endeavored … to see you. Contrary to what the Thessalonians might think, the missionaries had repeatedly tried to get back to Thessalonica.

I, Paul. This reveals that Paul is the author of this letter and that he feels the need to defend himself with respect to the period of absence. Satan hindered us. It is not known what means Satan used to prevent a reunion.

Presenting his converts to Jesus at the second coming is an integral part of Paul’s Christian hope. crown. Crowns or wreaths were given to winning athletes.