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1 THESSALONIANS 1:5–10 – THE GOSPEL’S POWER AND THE THESSALONIANS’ EXEMPLARY RESPONSE
Verses 5-8, see session 2
1 THESSALONIANS 1:9 – BLACK
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.
1 THESSALONIANS 1:10 – BLACK
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”
PAUL’S MINISTRY IN THESSALONICA (VV. 1–12)
1 THESSALONIANS 2:1 – BLACK
Paul appeals to the Thessalonians’ personal knowledge of his visit.
The word “vain” (kenos) means empty, ineffective—not poetic futility like Ecclesiastes.
Despite only being there three weeks (Acts 17:2), his visit was fruitful and lasting.
1 THESSALONIANS 2:2 – BLACK
Paul had just been beaten and imprisoned in Philippi (Acts 16:22–24).
He still preached boldly in Thessalonica, despite recent persecution.
The gospel came “with much contention,” referring to external opposition, particularly from the synagogue (Acts 17:3–4).
The phrase “gospel of God” refers to the message about Jesus as Messiah, as in Romans 1:1–4—prior to the full revelation of the gospel of grace.
1 THESSALONIANS 2:3 – BLACK
Paul’s exhortation was not from deceit (PLANĒ), impurity (AKATHARSIA), or guile (DOLOS).
This likely responds to slander after his sudden departure (Acts 17:5–10).
Jewish opponents may have accused him of being a fraud.
Also responds to the Greco-Roman context of exploitative traveling speakers.
Paul distances himself from manipulation and self-serving ministry.
1 THESSALONIANS 2:4 – BLACK
Paul was entrusted with the gospel by God, not men—indicating divine authority.
His ministry was governed by pleasing God, not man.
This explains his freedom of movement and his pattern of going to the Jew first, out of love (Romans 9:1–3).
Cross-references: Galatians 1:10, 2 Corinthians 5:9–11, Philippians 1:20–21.
1 THESSALONIANS 2:5 – BLACK
Paul did not manipulate with words or hide greedy motives.
“Cloke of covetousness” = a pretext for personal gain.
Traveling philosophers often exploited crowds; Paul was not one of them.
Modern ministry can still face this temptation, though regular pastoral work often guards against it.
Paul calls God as witness to his sincerity (cf. Romans 1:9; 2 Corinthians 1:23; Philippians 1:8).
1 THESSALONIANS 2:6 – BLACK
Paul did not seek recognition from the Thessalonians or anyone else.
He could have asserted apostolic privilege but chose not to.
His apostolic authority was real but rarely emphasized—he led with gentleness, not status.
1 THESSALONIANS 2:7 – BLACK
Paul uses the image of a nursing mother to describe his care and affection.
This metaphor is intimate and relational, not doctrinal.
Important interpretive caution:
Metaphors illustrate, but they do not define doctrine or ecclesiology.
Example: 2 Corinthians 11:2 is a metaphor of Paul as a matchmaker—not a basis for “bride of Christ” theology.
1 THESSALONIANS 2:8 – BLACK
Paul and his team loved the Thessalonians so deeply they were ready to give their lives.
“Souls” (psyche) here refers to their very lives.
Remarkably, this bond formed in only three weeks—proving that spiritual trials can accelerate closeness.
1 THESSALONIANS 2:9 – BLACK
Paul reminds them that he worked hard to avoid being financially burdensome.
Likely continued his trade of tentmaking.
This pattern (working while preaching) was his consistent practice (cf. 2 Thessalonians 3:8).
Paul did not treat ministry as a business—he labored physically while preaching the gospel.
1 THESSALONIANS 2:10–12 – BLACK
10. HOLY, JUST, AND UNBLAMEABLE BEHAVIOR
Paul appeals to both human and divine witness for the integrity of his conduct.
His behavior was morally upright, spiritually sincere, and publicly blameless.
11. EXHORTING AS A FATHER
Paul shifts from the nursing mother image to that of a father instructing his children.
He exhorted, comforted, and charged each believer personally—individual discipleship, not impersonal messaging.
12. WALK WORTHY OF GOD
The purpose of his exhortation: that they would live lives that reflect their divine calling.
God had called them to “His kingdom and glory.”
This kingdom refers to the future, physical, fraternal kingdom of Israel—not a spiritualized church-age reality.
Especially relevant given that 1 Thessalonians is likely the earliest New Testament book, reflecting pre-mystery doctrine consistent with Old Testament expectation.
