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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The First Epistle of Paul the Apostle to the Thessalonians';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="a1Th1_1"><a onclick="return mV('1Th',1,'1-10');">1Th 1:1-10</a>. ADDRESS: SALUTATION: HIS PRAYERFUL THANKSGIVING FOR THEIR FAITH, HOPE, AND LOVE. THEIR FIRST RECEPTION OF THE GOSPEL, AND THEIR GOOD INFLUENCE ON ALL AROUND.
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<p><b>1. Paul</b>—He does not add "an apostle," because in their case, as in that of the Philippians (see on JFB for <a href="./Comm/jfb/Phl/Phl001.html#Php1_1">Php 1:1</a>), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (<a onclick="return mV('1Th',2,6);">1Th 2:6</a>). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.
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<br><br><b>Silvanus</b>—a "chief man among the brethren" (<a onclick="return mV('Act',15,22);">Act 15:22</a>), and a "prophet" (<a onclick="return mV('Act',15,32);">Act 15:32</a>), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (<a onclick="return mV('Act',16,1);">Act 16:1</a>; <a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>). Silvanus (the Gentile expanded form of "Silas") is called in <a onclick="return mV('1Pe',5,12);">1Pe 5:12</a>, "a faithful brother" (compare <a onclick="return mV('2Cr',1,19);">2Cr 1:19</a>). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.
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<br><br><b>unto the church</b>—not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the <i>final</i> Church organization under <i>permanent</i> "bishops" and deacons, which appears in the later Epistles (See on JFB for <a href="./Comm/jfb/Phl/Phl001.html#Php1_1">Php 1:1</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti000.html#a1Ti1_1">1 Timothy</a> and JFB for <a href="./Comm/jfb/2Ti/2Ti000.html#a2Ti1_1">2 Timothy</a>). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (<a onclick="return mV('1Th',5,12);">1Th 5:12</a>; <a onclick="return mV('2Cr',1,1);">2Cr 1:1</a>; <a onclick="return mV('Gal',1,2);">Gal 1:2</a>).
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<br><br><b>in</b>—implying <i>vital union.</i>
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<br><br><b>God the Father</b>—This marks that they were no longer <i>heathen.</i>
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<br><br><b>the Lord Jesus Christ</b>—This marks that they were not <i>Jews,</i> but Christians.
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<br><br><b>Grace be unto you, and peace</b>—that ye may have in God that <i>favor and peace</i> which men withhold [ANSELM]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from <a onclick="return mV('1Cr',1,3);">1Cr 1:3</a>; <a onclick="return mV('2Cr',1,2);">2Cr 1:2</a>.
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<p id="a1Th1_2"><b>2.</b> (<a onclick="return mV('Rom',1,9);">Rom 1:9</a>; <a onclick="return mV('2Ti',1,3);">2Ti 1:3</a>.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.
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<br><br><b>We</b>—I, Silvanus, and Timotheus. <a onclick="return mV('Rom',1,9);">Rom 1:9</a> supports ALFORD in translating, "making mention of you in our prayers without ceasing" (<a onclick="return mV('1Th',1,3);">1Th 1:3</a>). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.
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<p id="a1Th1_3"><b>3. work of faith</b>—<i>the working reality of your faith;</i> its alacrity in <i>receiving</i> the truth, and in <i>evincing</i> itself by its fruits. Not an otiose assent; but a <i>realizing, working faith;</i> not "in word only," but in <i>one</i> continuous chain of "work" (singular, not plural, <i>works</i>), <a href= "#" onclick="return mV('1Th',1,'5-10');">1Th 1:5-10</a>; <a onclick="return mV('Jam',2,22);">Jam 2:22</a>. So "the work of faith" in <a onclick="return mV('2Th',1,11);">2Th 1:11</a> implies its <i>perfect development</i> (compare <a onclick="return mV('Jam',1,4);">Jam 1:4</a>). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. <i>Faith, love,</i> and <i>hope,</i> are the three great Christian graces (<a onclick="return mV('1Th',5,8);">1Th 5:8</a>; <a onclick="return mV('1Cr',13,13);">1Cr 13:13</a>).
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<br><br><b>labour of love</b>—The <i>Greek</i> implies <i>toil,</i> or <i>troublesome labor,</i> which we are stimulated by love to bear (<a onclick="return mV('1Th',2,9);">1Th 2:9</a>; <a href= "#" onclick="return mV('Rev',2,2);">Rev 2:2</a>). For instances of self-denying <i>labors of love,</i> see <a onclick="return mV('Act',20,35);">Act 20:35</a>; <a onclick="return mV('Rom',16,12);">Rom 16:12</a>. Not here <i>ministerial</i> labors. Those who shun trouble for others, love little (compare <a onclick="return mV('Hbr',6,10);">Hbr 6:10</a>).
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<br><br><b>patience</b>—Translate, "<i>endurance</i> of hope"; the <i>persevering endurance</i> of trials which flows from "hope." <a href= "#" onclick="return mV('Rom',15,4);">Rom 15:4</a> shows that "patience" also nourishes "hope."
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<br><br><b>hope in our Lord Jesus</b>—literally, "hope <i>of</i> our Lord Jesus," namely, of His coming (<a onclick="return mV('1Th',1,10);">1Th 1:10</a>): a hope that looked forward beyond all present things for the manifestation of Christ.
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<br><br><b>in the sight of God and our Father</b>—Your "faith, hope, and love" were not merely such as would pass for genuine <i>before men,</i> but "in the sight of God," the Searcher of hearts [GOMARUS]. Things are really what they are before God. BENGEL takes this clause with "remembering." Whenever we <i>pray,</i> we <i>remember before God</i> your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your...faith," etc., make me to prefer the former view.
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<br><br><b>and,</b> etc.—The <i>Greek</i> implies, "in the sight of <i>Him who</i> is [at once] God and our Father."
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<p id="a1Th1_4"><b>4. Knowing</b>—Forasmuch as we know.
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<br><br><b>your election of God</b>—The <i>Greek</i> is rather, "beloved by God"; so <a onclick="return mV('Rom',1,7);">Rom 1:7</a>; <a onclick="return mV('2Th',2,13);">2Th 2:13</a>. "Your election" means that <i>God has elected you</i> as individual believers to eternal life (<a onclick="return mV('Rom',11,5,7;">Rom 11:5, 7</a>; <a onclick="return mV('Col',3,12);">Col 3:12</a>; <a href= "#" onclick="return mV('2Th',2,13);">2Th 2:13</a>).
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<p id="a1Th1_5"><b>5. our gospel</b>—namely, the Gospel which we preached.
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<br><br><b>came</b>—<i>Greek,</i> "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (<a onclick="return mV('1Th',1,4);">1Th 1:4</a>).
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<br><br><b>in power</b>—in the efficacy of the Holy Spirit clothing us with power (see end of verse; <a onclick="return mV('Act',1,8);">Act 1:8</a>; <a onclick="return mV('Act',4,33);">4:33</a>; <a onclick="return mV('Act',6,5,8);">6:5, 8</a>) in preaching the Gospel, and making it in you the power of God unto salvation (<a onclick="return mV('Rom',1,16);">Rom 1:16</a>). As "power" produces <i>faith;</i> so "the Holy Ghost," <i>love;</i> and "much assurance" (<a onclick="return mV('Col',2,2);">Col 2:2</a>, <i>full persuasion</i>), <i>hope</i> (<a onclick="return mV('Hbr',6,11);">Hbr 6:11</a>), resting on faith (<a onclick="return mV('Hbr',10,22);">Hbr 10:22</a>). So <i>faith, love,</i> and <i>hope</i> (<a onclick="return mV('1Th',1,3);">1Th 1:3</a>).
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<br><br><b>as ye know</b>—answering to the "knowing," that is, <i>as</i> WE <i>know</i> (<a onclick="return mV('1Th',1,4);">1Th 1:4</a>) your character as <i>the elect of God,</i> so YE <i>know</i> ours as <i>preachers.</i>
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<br><br><b>for your sake</b>—The purpose herein indicated is not so much that of the apostles, as that of God. "You know what <i>God enabled us to be...how mighty in preaching the word</i>...for your sakes...thereby proving that He had <i>chosen</i> (<a onclick="return mV('1Th',1,4);">1Th 1:4</a>) you for His own" [ALFORD]. I think, from <a onclick="return mV('1Th',2,'10-12');">1Th 2:10-12</a> , that, in "what manner of men we were among you," besides the <i>power in preaching,</i> there is included also Paul's and his fellow missionaries' whole <i>conduct</i> which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (<a onclick="return mV('Col',4,5);">Col 4:5</a>; compare <a onclick="return mV('1Cr',9,'19-23');">1Cr 9:19-23</a>).
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<p id="a1Th1_6"><b>6. And ye</b>—answering to "<i>For our</i> Gospel," <a onclick="return mV('1Th',1,5);">1Th 1:5</a>. <br><br><b>followers</b>—<i>Greek,</i> "imitators." The Thessalonians in their turn became "ensamples" (<a onclick="return mV('1Th',1,7);">1Th 1:7</a>) for others to <i>imitate.</i>
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<br><br><b>of the Lord</b>—who was the apostle of the Father, and taught the word, which He brought from heaven, under adversities [BENGEL]. This was the point in which they imitated Him and His apostles, <i>joyful</i> witness for <i>the word in much affliction:</i> the second proof of their <i>election of God</i> (<a onclick="return mV('1Th',1,4);">1Th 1:4</a>); <a onclick="return mV('1Th',1,5);">1Th 1:5</a> is the first (see on JFB for <a href="./Comm/jfb/1Th/1Th001.html#a1Th1_5">1Th 1:5</a>).
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<br><br><b>received the word in much affliction</b>— (<a onclick="return mV('1Th',2,14);">1Th 2:14</a>; <a onclick="return mV('1Th',3,'2-5');">3:2-5</a>; <a onclick="return mV('Act',17,'5-10');">Act 17:5-10</a>).
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<br><br><b>joy of</b>—that is, <i>wrought</i> by "the Holy Ghost." "The oil of gladness" wherewith the Son of God was "anointed above His fellows" (<a onclick="return mV('Psa',45,7);">Psa 45:7</a>), is the same oil with which He, by the Spirit, anoints His fellows too (<a onclick="return mV('Isa',61,1,3);">Isa 61:1, 3</a>; <a onclick="return mV('Rom',14,17);">Rom 14:17</a>; <a onclick="return mV('1Jo',2,20, 27);">1Jo 2:20, 27</a>).
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<p id="a1Th1_7"><b>7. ensamples</b>—So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as <i>one.</i> The <i>Macedonian</i> Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.
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<p id="a1Th1_8"><b>8. from you sounded...the word of the Lord</b>—not that they actually became missionaries: but they, by the <i>report</i> which spread abroad of their "faith" (compare <a onclick="return mV('Rom',1,8);">Rom 1:8</a>), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were <i>virtually</i> missionaries, recommending the Gospel to all within reach of their influence by word and by example (<a onclick="return mV('1Th',1,7);">1Th 1:7</a>). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.
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<br><br><b>to God-ward</b>—no longer directed to idols.
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<br><br><b>so that we need not to speak any thing</b>—to them in praise of your faith; "for (<a onclick="return mV('1Th',1,9);">1Th 1:9</a>) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.
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<p id="a1Th1_9"><b>9.</b> Strictly there should follow, "For they themselves show of you," etc.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had <i>unto you</i>"; compare <a onclick="return mV('1Th',1,5);">1Th 1:5</a>, which corresponds to this former clause, as <a onclick="return mV('1Th',1,6);">1Th 1:6</a> corresponds to the latter clause. "And how ye turned from idols to serve the living...God," etc. Instead of <i>our</i> having "to speak any thing" to them (in Macedonia and Achaia) in your praise (<a onclick="return mV('1Th',1,8);">1Th 1:8</a>), "they <i>themselves</i> (have the start of us in speaking of you, and) <i>announce concerning</i> (so the <i>Greek</i> of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" (<a onclick="return mV('1Th',1,5);">1Th 1:5</a>; <a onclick="return mV('1Th',2,1);"> 2:1</a>).
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<br><br><b>the living and true God</b>—as opposed to the <i>dead</i> and <i>false gods</i> from which they had "turned." In the <i>English Version</i> reading, <a onclick="return mV('Act',17,4);">Act 17:4</a>, "of <i>the devout Greeks</i> a great multitude," no mention is made, as here, of the conversion of <i>idolatrous</i> Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and <i>Vulgate</i> singularly coincides with the statement here: "Of the devout AND of Greeks (namely, <i>idolaters</i>) a great multitude"; so in <a onclick="return mV('Act',17,17);">Act 17:17</a>, "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. PALEY and LACHMANN, by distinct lines of argument, support the "AND."
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<p id="a1Th1_10"><b>10.</b> This verse distinguishes them from the <i>Jews,</i> as <a onclick="return mV('1Th',1,9);">1Th 1:9</a> from the <i>idolatrous</i> Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (<a onclick="return mV('1Cr',1,7,8);">1Cr 1:7-8</a>). His <i>coming</i> is seldom called his <i>return</i> (<a onclick="return mV('Jhn',14,3);">Jhn 14:3</a>); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming <i>back again.</i>
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<br><br><b>his Son...raised from the dead</b>—the grand proof of His divine <i>Sonship</i> (<a onclick="return mV('Rom',1,4);">Rom 1:4</a>).
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<br><br><b>delivered</b>—rather as <i>Greek,</i> "who <i>delivereth us</i>." Christ has once for all <i>redeemed</i> us; He is <i>our Deliverer</i> ALWAYS.
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<br><br><b>wrath to come</b>— (<a onclick="return mV('1Th',5,9);">1Th 5:9</a>; <a onclick="return mV('Col',3,6);">Col 3:6</a>).
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