1 Thessalonians 1:1–10 | Session 2

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1 Thessalonians 1:1-4

Paul, Silvanus (Silas), and Timotheus (Timothy) are named as the authors.
All three were known to the Thessalonian assembly and are familiar figures in the New Testament.

Paul uniquely uses the phrase “in God the Father and in the Lord Jesus Christ”—a formula found only in 1 and 2 Thessalonians.
This likely reflects:
The Jewish composition of the audience.
Their belief that Jesus is the Messiah.
The phrase affirms their identity as Jewish believers in Jesus.

The phrase “from God our Father, and the Lord Jesus Christ” is standard in Paul’s letters.
It emphasizes that grace and peace originate from both Father and Son.

Defined as labor conducted in the sphere of faith—not as faith producing works, but activity performed by believing men and women.

These three qualities are rooted in our Lord Jesus Christ and done in the sight of God and our Father.
Note: Paul reverses the earlier order of names (Jesus before God), a shift possibly rhetorical rather than doctrinal.

Often wrongly used as a proof text for individual election unto salvation.
Example: Got Questions Ministries interprets it as God's personal selection of Thessalonian Christians to belong to Him—an example of eisegesis.

The Thessalonian believers were Jews and Jewish proselytes, already part of the elect nation of Israel.
Their “election” is rooted in national covenantal election, not individual predestination.
Their belief in Jesus as Messiah confirms faith within their elect status—it does not create it.

Paul affirms national election in Romans 9:4–5, citing the covenants, adoption, promises, and service of God—all given to Israel.

Paul’s reference to their “election of God” is:
An affirmation of their standing as Israelites.
A recognition that their belief in Jesus as the Christ confirms, rather than initiates, their elect status.

The Gospel’s Delivery in Power (v. 5)
The gospel was delivered not merely in word, but with supernatural manifestations of power—appropriate to Paul’s transitional, apostolic ministry.
This is not normative for gospel proclamation in the current dispensation.
Apostolic Evidence
Romans 15:19 – Preaching was accompanied by signs and wonders.
Hebrews 2:3–4 – God bore witness with miracles and gifts of the Holy Ghost.
2 Corinthians 12:12 – Apostolic credentials were demonstrated by signs and wonders.
The Shift to Present Norms
2 Timothy 3:16–17 – Scripture is sufficient to equip fully.
Romans 10:17 – Faith comes by hearing God’s Word.
1 Corinthians 1:21 – God saves through preaching, not signs.
Assurance for Today
The rightly divided gospel (1 Corinthians 15:1–4).
The certainty of God’s promises (Titus 1:2).
The preserved Word (Psalm 119:160).
Timeless Application
Paul’s example (“what manner of men we were among you”) is always applicable—character validates message.

Following Paul and Christ Amid Affliction (v. 6)
The Thessalonians followed both Paul and the Lord, showing the necessity of Pauline followship in the dispensation of grace.
Legitimacy of Pauline Followship
1 Corinthians 4:16; 11:1; Philippians 3:17 – Paul explicitly calls believers to follow him.
Following Paul is not pride—it’s doctrinal obedience to the revealed mystery.
The Thessalonian Context
They already believed Jesus as Messiah and followed Him under kingdom principles.
Romans 15:8 – Christ came as a minister to the circumcision to confirm the promises.
Dispensational Overlap
Before Paul: Only the kingdom gospel.
During Paul’s early ministry: Both kingdom and mystery programs active.
After full revelation: Only the mystery program remains.
Affliction and Its Limits
Their suffering is real but contextual—not a universal model for all believers.
Suffering is not a required sign of sanctification or legitimacy.
Joy from the Spirit
Joy amid trial was given by the Holy Ghost (Acts 13:52; Galatians 5:22; Romans 14:17).

The Thessalonians’ Exemplary Testimony (vv. 7–8)
Their sincere faith became a model for others throughout Macedonia and Achaia.
Enduring Faith Observed
They became examples due to their faith under pressure.
Encouragement spreads naturally when believers hold fast in trial.
Proclamation and Reputation
Their testimony “sounded out”—the word of the Lord spread from them.
Their reputation for genuine, God-directed faith preceded Paul’s further testimony.

Turning from Idols to the Living God (v. 9)
Believers throughout the region reported how the Thessalonians had turned to God from idols.
Historical Challenge
Acts 17 only records Jews and devout Gentiles responding—no mention of pagan idolaters.
Likely refers to previous conversion from paganism to Judaism prior to Paul’s arrival.
Jewish Proselyte Language
“To serve the living and true God” echoes:
Jeremiah 10:10
Daniel 6:20
Acts 14:15
This is not typical Pauline gospel language (cf. Galatians 2:16; Ephesians 1:13; Romans 3:24).
Problems with a Pagan-Conversion Reading
Paul's brief three-week stay makes a large-scale pagan response unlikely.
Suggesting a separate group risks:
Divorcing this group from the Acts 17 audience (forcing a disconnect).
Assuming a dominant, undocumented group—an argument from silence.
Theological Implication
Paul is describing their religious history in Jewish categories, not introducing mystery truth.

Waiting for the Son and Deliverance from Wrath (v. 10)
The Thessalonians also waited for God's Son from heaven, reflecting Jewish Messianic expectation.
Prophetic Expectation
Jewish hope included a coming Son (Psalm 2; Proverbs 30:4; Daniel 7:13; Hosea 11:1 / Matthew 2:15).
Parenthetical Identification
“Whom he raised from the dead, even Jesus” is likely parenthetical.
Paul identifies the Son as Jesus without requiring that full understanding at the time of their initial turning.
Wrath to Come
Likely refers to the Day of the LORD (Zephaniah 1:14–15), not hell or general suffering.
Deliverance is prophetic (Joel 2:32)—survival through wrath, not rapture out of it.
Distinct from Mystery Deliverance
The mystery program (1 Thessalonians 4:17) promises rapture before wrath—not survival during it.
1 Thessalonians 5:9 speaks of deliverance in the prophetic context, reinforcing the Jewish framework.
Grammar of “Delivered Us”
ῥυόμενον – present-middle participle: “delivering us”
KJV renders it “delivered us” to reflect certainty and completed assurance, not necessarily timing.
Present participles in Greek often express timeless, settled truths:
Ephesians 2:8–9 – “by grace ye are saved”
1 Peter 1:5 – “who are kept by the power of God”