1 Thessalonians Chapter's 1 & 2.

Ekklesia

1 Thessalonians (Ekklēsia, “Assembly”)

Ekklēsia, “Assembly.” In 1 Thessalonians 1:1, Paul addresses his letter to the ekklēsia of the Thessalonians.

This term eventually became the foremost word used to describe the Christian community, both locally and institutionally.

The word ekklēsia, which can refer to a “gathering” or assembly of people, is used specifically to refer to the community of Jesus’ followers.

The book of Acts, which narrates the growth and expansion of the early Christian community, contains some 23 occurrences of the term (see Acts 5:11; 8:1, 3; 12:1; 15:3–4, 22; 20:28).

The first few chapters of Revelation contain letters written to “the seven churches (tais hepta ekklēsiais) of Asia” (Rev 1:4).

The term Ekklesia is used to refer to local assemblies of Christians in a particular place (see Gal 1:2; 1 Cor 11:18; 2 Cor 12:13; Rom 16:4), a house church (see Col 4:15; Phlm 2), or, in a metaphorical sense, to an eschatological group whose head is Christ (see Col 1:18; Eph 5:23–24).

Paul uses ekklēsia four times in his two letters to the Thessalonians; each time, the term denotes a local gathering of believers (1 Thess 1:1; 2:14; 2 Thess 1:1, 4).

Election

Paul claims that the Thessalonians’ acceptance of the gospel serves as proof of God’s “election” (eklogē) of them. Paul’s use of the term eklogē, which is often translated as “chosen” (LEB, ESV, NIV), recalls the biblical motif of divine election.

Bruce argues the “chosen” in 1 Thess 1:4 have been called by God to “reproduce” Christ’s character and to be “conformed to the image of His Son” (Rom 8:29).“1 Thessalonians 1:4” Word Biblical Commentary: 1 & 2 Thessalonians

Fee, disagreeing with Best, asserts that “election” always refers to believers for Paul. Fee therefore views election as a person’s incorporation into the larger community of believers, rather than to individual salvation.“1 Thessalonians 1:4” NICNT: The First and Second Epistles to the Thessalonians

Pagan Idols

As Best (1986, 81–3) comments, the idea of turning from idols to God refers to the Thessalonians’ conversion from their pagan lifestyle to Christianity. Whereas Paul more commonly describes conversion in terms of faith or belief (see 1 Cor 3:5; Gal 2:16), here he stresses the drastic reorientation of their lives. But does Paul’s reference to idols in 1 Thess 2:9 go beyond metaphorical language for conversion to refer to specific idols previously worshiped by the Thessalonians?

Weima draws attention to several pagan deities that were worshiped in Thessalonica, including Cabirus, the patron god of the city, Dionysus, Aphrodite, Demeter, and Zeus. He also notes the recent archaeological discovery of a temple dedicated to the Egyptian god Serapis.“Pagan Worship of Deities in Thessalonica” Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon•

Williams interprets Paul’s reference to idols in 1 Thess 1:9 by reading it alongside Acts 14:15. He argues that these two passages bear a striking correspondence and together suggest Paul considered the “denunciation of idolatry” an essential part of his approach to evangelizing pagans.“Thanksgiving for the Thessalonians’ Faith (1 Thess. 1:2–10)” Understanding the Bible Commentary Series: 1 and 2 Thessalonians

Witherington stresses both the “phony” and “real” nature of idols for Paul. He argues that on the one hand, pagan idols are false and dead since they are not the “living and true God.” On the other hand, idols are “real” in that they represent a genuine object of pagan worship (see 1 Cor 8:4–6). Witherington adds that this view reflects the use of the same Greek term for idol, eidōlon, in the LXX.“1 Thessalonians 1:9” 1 and 2 Thessalonians: A Socio-Rhetorical Commentary

The Son from Heaven

Beale suggests the “un-Pauline” character of the passage may indicate that Paul is quoting the report about the Thessalonians mentioned in 1 Thess 1:9. He implies that “heaven” refers both to the destination of Jesus’ ascent and the origin of His return to deliver His people.“1 Thessalonians 1:8–10” The IVP New Testament Commentary Series: 1–2 Thessalonians

Wanamaker strongly rejects the suggestion that 1 Thess 1:9–10 contains language and ideas “not typical of Paul.” He defines “heaven” as the place of the Son’s present rule as Lord. According to Wanamaker, Paul’s reference to “heaven” is rooted in the early Christian belief in the return of Christ as a fulfillment of the eschatological events that began with His resurrection.

Anamenō,

“To Wait For.” Although the idea of Christ’s return.

This terminology used in 1 Thess 1:10 is unique to this letter. The verb anamenō, which can be translated “to wait for” or “to remain.”

It often appears as a translation of the Hebrew verb qawah and refers to the hope of God’s people for salvation or deliverance from God (see Job 7:2; Isa 59:11; Jer 13:16; Judith 8:17; Sirach 2:7).

The Complete Jewish Study Bible: Notes

THE FIRST LETTER FROM YESHUA’S EMISSARY SHA’UL (PAUL) TO THE MESSIANIC COMMUNITY IN THESSALONICA1 ThessaloniansINTRODUCTION TO 1 ThessaloniansAfter Sha’ul met Timothy in Athens (3:1–2), he sent him to Thessalonica. Sha’ul, now in Corinth (Acts 18:1–5), wrote this epistle in 51 C.E. in response to Timothy’s good report concerning the Thessalonian congregation.When Sha’ul and Sila (Silas) entered Thessalonica for the first time, the sting of recent events in Philippi was fresh in their memories. They had just been beaten and imprisoned; now they found themselves at the daunting threshold of Thessalonica. Undeterred by his Philippian experience, Paul immediately proceeded to the local synagogue, as was his usual practice. For at least three Shabbatot (Sabbaths) he taught the people drashot (teaching) from the Tanakh. It was almost certainly longer than three weeks, given what he accomplished while there (e.g., 1 Thess. 2:9; cf. Phil. 4:15–16). Those who responded to the drashot were Jews, God-fearing proselytes to Judaism, and also some leading women of the city (Acts 17:4–5). When the unbelieving Jews heard what Sha’ul was teaching they stirred up a mob, making it necessary for Sha’ul and Sila to flee from the city by night (Acts 17:10).The nature of the issues Sha’ul had to address was almost exclusively Jewish and reflects the Jewish Messianic speculations that were present among the Jews of the Second Temple period. This is indicative of a community that clearly defined itself in Jewish terms while professing faith in Yeshua as the Messiah of Israel. Many of them believed that Yeshua would return in their lifetime. Persecution was troublesome (2:17–3:10), but they held fast to the truth and longed to see Sha’ul (3:6–8). These feelings were mutual, as Sha’ul’s pride and tender affection for the Thessalonians emanate from every sentence.Tragically, in more recent history, one of this book’s claims to fame was the mistranslation and misuse of 2:14–15, which helped fuel the gas chambers of the Holocaust. In this passage, Sha’ul is unquestionably speaking of a select group of Judeans in Yerushalayim (Jerusalem), not all Jews.OUTLINEI. Sha’ul Commends the Thessalonians’ FaithA. Greetings1:1B. A prayer for their growth1:2–10II. Sha’ul’s Relationship with the Thessalonians2:1–20III. Sha’ul Commends the Good Report3:1–13IV. Watch for the Lord’s ReturnA. Live for the Lord4:1–8B. Love one another4:9–12C. Comfort one another4:13–18D. Be ready5:1–11E. Honor and obey5:12–22V. Final Prayer and Greetings5:23–281:1 From: Sha’ul, Sila and Timothy. Sila (Silas; Acts 15:22) and Timothy (Acts 16:1–3) accompanied Sha’ul (Paul) on his second journey (Acts 15:40–18:22) to ancient Thessalonica (modern Salonika in Macedonia, northern Greece). Sha’ul describes the Thessalonian believers as “united with God.”1:3 Calling to mind before God our Father what our Lord Yeshua the Messiah has brought about in you. Seeing faith holistically from a Jewish perspective, Sha’ul asserts that the Thessalonians’ trust is producing action, their love is producing hard work, and their hope is producing perseverance. (Rom. 5:2–5; 8:20–25; Heb. 6:11).1:9–10 You turned to God from idols, to serve the true God. With terminology inherent of Isra’el within the Tanakh, Sha’ul reminds the Thessalonians that they have turned from idols to serve the one living God. Drawing from 1 Sam. 7:3, he also reminds them that they have been given a new hope in Yeshua, God’s Son (as indicated in the Tanakh in Isa. 9:5; Ps. 2:7; Prov. 30:4; Dan. 7:13), whom he raised from the dead, and who will appear from heaven. When Messiah returns he will rescue us from the impending fury (Rom. 1:18a).2:14–15 You suffered the same things from your countrymen as they did from the Judeans who both killed the Lord Yeshua and the prophets. In most major English translations, the Greek Ioudaion is translated here not as “Judeans” but as “Jews.” Despite Sha’ul’s manifest love and zeal for the Jewish people (Rom. 9:3–4; 10:1; 11:13–14), this passage in such translations has led to anti-Semitic attitudes (Cook 130).2:19 When our Lord Yeshua returns. Literally, “at the coming of our Lord Yeshua,” meaning “presence.” This is reflective of the Shekinah (Divine Presence) of ADONAI in the Tabernacle and Temple. Such imagery communicates the arrival of a great person, such as a king making a royal visit. King Yeshua’s return will be a royal (and eternal) visitation.

The ESV Study Bible (Chapter 1)

1:2–3 Thanksgiving for the Thessalonians’ Faith, Love, and Hope. Paul thanks God that the Thessalonians are evidencing the essential marks of the Christian life—faith, love, and hope.1:3 remembering. Paul may be recalling the events of his mission to Thessalonica, or this may just be standard prayer language. faith … love … hope. A common Pauline triad (cf. 5:8; Rom. 5:2–5; 1 Cor. 13:13; Gal. 5:5–6; Eph. 4:2–5). The prominent final position here belongs to hope, which seems fitting in a letter so concerned with the end times (1 Thess. 1:10; 2:12, 19–20; 3:13; 4:13–18; 5:1–11, 23–24). work … labor … steadfastness. These are the practical outworking of the Thessalonians’ conversion. The “work” the Thessalonians do is a result or consequence of their “faith.” So, too, their “labor” flows from “love,” and their endurance or “steadfastness” comes from “hope.”1:4–2:16 Paul’s Confidence in the Election of the Thessalonians. Paul is confident that the Thessalonians are elect because of God’s blessing on the missionaries during the mission and the authenticity of the Thessalonians’ reception of the gospel and subsequent obedience.1:4 The ultimate reason for Paul’s certainty regarding the Thessalonians’ election is that they are brothers loved by God. God’s love undergirds election (Eph. 1:4–5; cf. Rom. 1:7; 9:13) and is demonstrated by it (Rom. 8:35–39; 11:28). Chosen (lit., “elected,” using Gk. eklogē, “choice, selection, election”) refers to God’s antecedent sovereign act of appointing people for eternal life (see notes on Rom. 10:20–21; Eph. 1:4; 1:5; 1:11). Paul infers from the events of the mission that the Thessalonians were elect and therefore he can reassure them that they are forever secure.1:5–10 because. Paul grounds his confidence that the Thessalonians are elect in two things: the undeniable authenticity and authority of those preaching the gospel to them (v. 5) and the exemplary nature of the Thessalonians’ response to the gospel (vv. 6–10). First, he appeals to the fact that the missionaries’ preaching (our gospel) was characterized by power (miraculous power, or power in preaching, or both), the Holy Spirit (manifestations of the Spirit’s approving presence), and full conviction (transparent sincerity and integrity, bringing certainty to the hearers’ minds). You know what kind of men we proved to be among you for your sake. The genuineness of the gospel was reinforced, as it always should be, by the evident integrity of its preachers.1:6 imitators of us. The Thessalonians followed Paul’s example even as Paul followed Christ’s example. for you received the word in much affliction. See Acts 17:5–9; 1 Thess. 2:14. Suffering affliction is normal for those destined to be saved at the end (see Rom. 8:17–18; 1 Pet. 4:12–14). with the joy of the Holy Spirit. The remarkable joy in suffering that characterized the Thessalonian Christians was patterned after the joy of Jesus and Paul.1:7 Macedonia and Achaia were the two Greek provinces of the Roman Empire.1:8 not only has the word of the Lord sounded forth. This may refer to evangelistic activities or, more likely, news of the Thessalonians’ newfound faith. Either way, what transpired in Thessalonica resulted in the gospel being proclaimed far and wide, no doubt aided by the fact that Thessalonica was strategically located (see Introduction: Purpose, Occasion, and Background).1:9–10 The Greeks from other areas report that the Thessalonians had repented of their idolatrous past, had committed themselves to serve God, and were waiting for Jesus’ second coming—the key traits of genuine Christian conversion. living and true God. In contrast to idols, God is the only real Deity. wait for his Son. This is the first of many references to the second coming in this letter (cf. 2:12, 19–20; 3:13; 4:13–18; 5:1–11, 23–24). whom he raised from the dead. This may anticipate 4:13–18, where Paul affirms the Thessalonians’ hope for the deceased on the foundation of Jesus’ resurrection from the dead (4:14). delivers us from the wrath to come. This may anticipate 5:1–11, where Paul emphasizes that the Thessalonians are not destined for wrath at the final judgment.The Second Coming in 1 Thessalonians1:3“hope in our Lord Jesus Christ”1:10“to wait for his Son from heaven”2:19“before our Lord Jesus at his coming”3:13“at the coming of our Lord Jesus with all his saints”4:15“the coming of the Lord”4:16“the Lord himself will descend from heaven”5:2“the day of the Lord will come like a thief in the night”5:3“as labor pains come upon a pregnant woman”5:23“at the coming of our Lord Jesus Christ”2:1–12 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.2:1 in vain (Gk. kenos, “empty, without content, without result”). Empty of results or empty of substance and character.2:2 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.2:3–4 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.2:5–9 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).2:5 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.2:6 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).2:7–8 gentle (Gk. nēpios). 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.2:9 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.2:10–12 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.2:13–16 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).2:13 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).2:14 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).2:15 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.2:16 God’s 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.2:17–3:10 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.2:17 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.2:18 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.2:19–20 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.

Apostolic Study Bible: King James Version: Notes (Notes)

1:4 Paul applied the Jewish concept of righteous living as God’s chosen people (Deut. 7:6) to the church of the Thessalonians, which included many Gentiles (1 Thess. 1:9). This connection, however, does not mean the church is God’s replacement for Israel or is a mere parenthetical entity. Instead, Christ and the New Testament church are the fulfillment of God’s promises to Old Testament believers (Jer. 31:31–34; Acts 2:17–39; Gal. 3:26–29). Paul’s concept of election here is essentially a corporate one. As far as individuals are concerned, it is God’s will for all to respond to His grace and receive salvation (John 3:16; 12:32; Acts 17:30; 1 Tim. 2:3–6; 2 Pet. 3:9; Rev. 22:17). Although God has offered His grace to everyone (Titus 2:11), not everyone responds (2 Thess. 2:10–12; 3:2), and it is conceivable that some who have responded may ultimately forsake their faith and thus their salvation (John 15:1–8; Gal. 5:4; 1 Thess. 3:5; 1 Tim. 1:19; Heb. 2:1–4; 6:4–8; 10:26–31; James 5:19–20; 2 Pet. 2:20–21; Rev. 2:5; 3:3; 22:18–19).1:7–8 Macedonia and Achaia were two Roman provinces located in Greece.1:10 This verse encapsulates much of what appears later in this letter—namely, that we should wait for the return of the resurrected Christ who will bring salvation to believers and judgment to unbelievers (1 Thess. 4:13–5:11; see also 2 Thess. 1:5–10).2:1–3:10 One view of this section claims that it offers Paul’s self-defense against his critics for his actions in Thessalonica (1 Thess. 2:1–16) and his subsequent absence from that church (1 Thess. 2:17–3:10). In this way, Paul’s statements would resemble what he wrote in other letters (compare Gal. 1:11, 15–16; 5:11; 6:17; 2 Cor. 10:10–11; 11:5–6; 12:11, 15–19). Another view suggests Paul was pointing to himself and his coworkers as an example for the Thessalonians to follow (1 Thess. 1:6; compare 1 Cor. 4:16; 11:1; Phil. 3:17; 2 Thess. 3:7–9). Yet another option deems this section a rhetorical appeal to ethos (i.e., establishing the speaker’s credibility or good character). Most likely, this section involves all of these things: Paul was defending his actions and absence, leading by example, and engaging with the art of persuasion.2:16 The wrath of God features both a present (Rom. 1:18) and a future aspect (1 Thess. 1:10). It illustrates the tension in prophecy between the “already but not yet.” For instance, the world has already experienced and is currently experiencing antichrists, but it has not yet encountered the final or ultimate Antichrist (1 John 2:18; 4:3–4; 2 Thess. 2:3–12; Rev. 13:1–10). The outpouring of the Spirit on Pentecost is another example of the present interacting with the future. (Compare the wonders and signs of Joel 2:28–32; Acts 2:16–21 with Matt. 24:29–31; Mark 13:24–27; Luke 21:25–28; Rev. 6:12–13; 8:7–8, 12; 9:2, 18; 11:5–6; 14:20; 16:3–6.) Such passages demonstrate that the end has begun but is by no means finished.2:18 Here Paul identified himself in the first-person singular (“I”), suggesting he himself wrote or dictated the letter (Rom. 16:22). Although Satan prevented Paul from visiting these new converts, Timothy was able to travel to Thessalonica (1 Thess. 3:2).