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1
Thessalonians Chapter One
1 Thessalonians 1
The apostle
in declaring (as was his custom) that which
he felt respecting them-the aspect in which they appeared to his heart and
mind
speaks neither of gifts
as to the Corinthians
nor of the grand features
of an exaltation that embraced the Lord and all saints
as to the Ephesians and
even to the Colossians (with the addition of that which their state required);
nor of the brotherly affection and fellowship of love which the Philippians had
manifested in their connection with himself; nor of a faith that existed apart
from his labors
and in communion with which he hoped to refresh himself
adding to it that which his abundant gifts enabled him to impart to them
as he
writes to the Romans whom he had not yet seen.
Here it is the life itself of the Christian in its first fresh
impressions
in its intrinsic qualities
as it developed itself by the energy
of the Holy Ghost on earth
the life of God here below in them
which he
remembers in his prayers with so much satisfaction and joy. Three great
principles
he tells the Corinthians (l Cor.13) form the basis
and ever abide
as the foundation of this life-faith
hope
and love. Now these three were the
powerful and divine motives of the life of the Thessalonians. This life was not
merely a habit; it flowed
in its outward activities
from immediate communion
with its source. These activities were quickened and maintained by divine life
and by keeping the eye constantly fixed upon the object of faith. There was
work
and labour
and endurance. There were the same in Ephesus
as we see it
in Revelation 2. But here it was a work of faith
labour undertaken by love
endurance fed by hope. Faith
hope
and love are
we have seen
the springs of
Christianity in this world. The work
the labour
the endurance continued at
Ephesus
but ceased to be characterised by these great and mighty principles.
The habit continued
but the communion was wanting They had forsaken their
first love.
The first to the Thessalonians is the expression of the
living power in which the assembly is planted: Ephesus
in Revelation 2
of its
first departure from that state.
May our work be a work of faith
drawing its strength
its existence even
from our communion with God our Father! May it be
each
moment
the fruit of the realisation of that which is invisible
of the life
which lives in the certainty
the immutable certainty
of the word! May it thus
bear the impress of the grace and truth that came by Jesus Christ
and be a
testimony to it.
May our labour in service be the fruit of love
not
performed merely as duty and obligation
although it was this
if we know that
it is before us to be done!
May the patience that we must have
in order to go through this
wilderness
be
not the necessity we feel because the path is before us
but an
endurance sustained by the hope that belongs to our view of Jesus by faith
and
that is waiting for Him !
These principles
faith
hope
and love
form our
character as Christians: [1] but it
cannot
and ought not to
be formed in us without having objects. Accordingly
the Spirit presents them here. They have a twofold character. The heart rests
by faith on Jesus
waits for Him
counts upon Him
links itself with Him in its
walk. He has walked here below
He represents us in heaven
He watches over us
as the good Shepherd. He loves His own; He nourishes and cherishes them: our
faith and our hope keep Him always in view. The conscience is before God our
Father; it is not in the spirit of fear: there is no uncertainty as to our
relationship. We are the children of a Father who lovesus perfectly; but we are
before God. His light has authority and power in the conscience: we walk in the
sense that His eye is upon us
in love but upon us. And light makes everything
manifest. It judges all that might weaken the sweet and peaceful realisation of
the presence of God
and our communion with Jesus
and our confidence in Him
the intimacy of the intercourse between our souls and the Lord. These two
principles are of all importance for abiding peace
for the progress of our
souls. Without them the soul flags. The one sustains confidence
the other
keeps us in the light with a good conscience. Without the latter
faith (not to
say more) loses its liveliness; without the former
the conscience be comes
legal
and we lose spiritual strength
light and ardour.
The apostle reminds them also of the means used by God to
produce this condition
that is
the gospel
the word
brought in power and in
much assurance to the soul by the Holy Ghost. The word had power in their
heart-came to it as the word of God; the Spirit Himself revealed Himself in it
giving the consciousness of His presence; and the consequence of this was the
full assurance of the truth in all its power
in all its reality. The apostle's
life
his whole conduct
confirmed the testimony which he bore-formed a part of
it. Accordingly (it is always the case) the fruit of his labors answered in
character to him who laboured; the Christianity of the Thessalonians resembled
that of Paul. It was like the walk of the Lord Himself whom Paul followed so
closely. It was " in much affliction
" for the enemy could not bear
so plain a testimony
and God granted this grace to such a testimony
and
" with joy of the Holy Ghost."
Happy testimony to the power of the Spirit working in the
heart! When this is so
everything becomes testimony to others. They see that
there is in Christians a power of which they are ignorant
motives which they
have not experienced
a joy which they may scoff at but which they do not
possess; a conduct which strikes them
and which they admire
although they do
not follow it; a patience which shews the impotence of the enemy in striving
against a power that endures everything
and that rejoices in spite of all his
efforts. What can we do with those who allow themselves to be killed without
becoming less joyful
nay
whom it makes more so; who are above all our motives
when left to themselves
and who
if oppressed
possess their souls in perfect
joy in spite of all our opposition; and who are unconquered by torments
finding in these only an occasion for bearing a stronger testimony that
Christians are beyond our power? At peace
life is all of it a testimony; death
even in torture
is still more so. Such is the Christian
where Christianity
exists in its true power
in its normal condition according to God-the word (of
the gospel) and the presence of the Spirit
reproduced in the life
in a world
estranged from God.
Thus it was with the Thessalonians; and the world
in
spite of itself
became an additional witness to the power of the gospel. An
ensample to believers in other places
they were the subject of report and
conversation to the world
which was never weary of discussing this phenomenon
so new and so strange
of people who had given up all that governed the human
heart
all to which it was subject
and worshiped one only living and true God
to whom even the natural conscience bore testimony. The gods of the heathen
were the gods of the passions
not of the conscience. And this gave a living
reality
an actuality
to the position of Christians and to their religion.
They waited for His Son from heaven.
Happy indeed were those Christians whose walk and whole
existence made of the world itself a witness for the truth
who were so
distinct in their confession
so consistent in their life
that an apostle did
not need to speak of that which he had preached
of that which he had been
among them. The world spoke of it for him and for them.
A few words on the testimony itself
which
simple as it
may be
is of great importance
and contains principles of great moral depth. It
forms the basis of the whole life
and of all the christian affections also
that are unfolded in the Epistle
which
besides this development
contains
only a special revelation of the circumstances and the order of the coming of
Christ to call His people to Himself
and of the difference between that event
and the day of the Lord to judge the world
although this latter follows on the
former.
That which the apostle points out
as the testimony borne
by the faithful walk of the Thessalonians
contained three principal subjects:
1st
they had forsaken their idols to serve the living and true God; 2nd
they
were waiting for His Son from heaven
whom He had raised from among the dead;
3rd
the Son was a safeguard from the wrath which was to be revealed.
An immense fact-simple but of vast import-characterises Christianity.
It gives us a positive object; and this object is nothing less. than God
Himself. Human nature may discover the folly of that which is false. We scorn
false gods and graven images; but we cannot get beyond ourselves
we cannot
reveal anything to ourselves. One of the most renowned names of antiquity is
pleased to tell us
that all would go well if men followed nature (it is
manifest that they could not rise above it); and
in fact
he would be in the
right if man were not fallen. But to require man to follow nature is a proof
that he is fallen
that he has degraded himself below the normal state of that
nature. He does not follow it in the walk that suits its constitution. All is
in disorder. Self-will carries him away
and acts in his passions. Man has
forsaken God
and has lost the power and centre of attraction that kept him in
his place and everything in his own nature in its place. Man cannot recover
himself
he cannot direct himself; for
apart from God
there is nothing but
self-will that guides man. There are many objects that furnish occasion for the
acting of the passions and the will; but there is no object which
as a centre
gives him a regular
constant
and durable moral position in relationship with
that object
so that his character should bear its stamp and value. Man must
either have a moral centre
capable of forming him as a moral being
by
attracting him to itself and filling his affections
so that he shall be the
reflex of that object; or he must act in self-will
and then he is the sport of
his passions; or
which is the necessary consequence
he is the slave of any
object that takes possession of his will. A creature
who is a moral being
cannot subsist without an object. To be self-sufficing is the characteristic of
God.
The equilibrium which subsisted in the unconsciousness of
good and evil is lost. Man no longer walks as man
having nothing in his mind
outside his normal condition
outside that which he possessed; not having a
will
or
which comes to the same thing
having a will that desired nothing
more than it possessed
but that gratefully enjoyed all that was
already
appropriated to its nature
and especially the companionship of a being like
himself
a help who had his own nature
and who answered to his heart-blessing
God for everything.
Now man wills. While he has lost that which formed the
sphere of his enjoyment
there is in him an activity which seeks
which is
become unable to rest without aiming at
something farther; which has already
as will
thrown itself into a sphere that it does not fill
in which it lacks
intelligence to apprehend all that is there and power to realise even that
which it desires. Man
and all that has been his
no longer suffices man as
enjoyment. He still needs an object. This object will either be above or below
the man. If it be below
he degrades himself below himself; and it is this
indeed which has taken place. He no longer lives according even to nature (as
he to whom I have alluded says)
a state which the apostle has described in the
beginning of the Epistle to the Romans with all the horrors of the plain truth.
If this object be above himself and below God
there is still nothing to govern
his nature
nothing that puts him morally in his place. A good being could not
take this place to exclude God from it. If a bad object gains it
he becomes to
the man
a god
who shuts out the true God
and degrades man in his highest
relationship-the worst of all degradations. This too has taken place. And since
these beings are but creatures
they only can govern man by that which exists
and by that which acts upon him. This is to say
they are the gods of his
passions. They degrade the idea of the Divinity: they degrade the practical
life of humanity into slavery to the passions (which are never satisfied
and
which invent evil when they are surfeited with excess in that which is natural
to them) and are thus left without resource. Such in fact was the condition of
man under Paganism.
Man
and above all
man having knowledge of good and evil
should have God for his object; and as an object that his heart can entertain
with pleasure
and on which his affections can be exercised: other wise he is
lost. The gospel-Christianity-has given him this
God
who fills all things
who is the source of
in whom is centered
all blessing
all good-God
who is
all love
who has all power
who embraces everything in His knowledge
because
everything (except the forsaking of Himself) is but the fruit of His mind and
will-God has revealed Himself in Christ to man
in order that his heart
occupied with with Him
with perfect confidence in His goodness
may know Him
may enjoy His presence
and reflect His character.
The sin and misery of man have but lent occasion to an
infinitely more complete development of what this God is
and of the perfection
of His nature
in love
in wisdom
and in power. But we are here considering
only the fact
that He has given Himself to man for an object. Nevertheless
although the misery of man has but given room for a much more admirable
revelation of God
yet God Himself must have an object worthy of Himself to be
the subject of His purposes
and in order to unfold all His affections. This
object is the glory of His Son-His Son Himself. A being of an inferior nature
could not have been this to Him
although God can glorify Himself in His grace
to such and one. The object of the affections
and the affections that are
exercised with regard to it
are necessarily correlative. Thus God has
displayed His sovereign and immense grace with regard to that which was the
most wretched
the most unworthy
the most necessitous; and He has displayed
all the majesty of His being
all the excellence of His nature
in connection
with an object in whom He could find all His delight
and exhibit all that He
is in the glory of His nature. But it is as man-marvelous truth in the eternal
counsels of God!-that this object of God the Father's delight has taken His
place in this glorious revelation by which God makes Himself known to His
creatures. God has ordained and prepared man for this
Thus the heart that is
taught by the Spirit knows God as revealed in this immense grace
in the love
that comes down from the throne of God to the ruin and misery of the sinner; he
finds himself
in Christ
in the knowledge and in the enjoyment of the love
which God has for the object of His eternal delight
who also is worthy of
being so; of the communications by which He testifies that love (John 17:7
8);
and
finally
of the glory which is its public demonstration before the
universe. This latter part of our ineffable blessedness is the subject of
Christ's communications at the end of John's Gospel. (Chaps 14
16
and
in
particular 17) [2] From
the moment that the sinner is converted and believes the gospel
and (to
complete his state
I must add) is sealed with the Holy Ghost
now that the
blessed Lord has wrought redemption
he is introduced--as to the principle of
his life-into this position
into these relationships with God. He is perhaps
but a child; but the Father whom he knows
the love into which he has entered
the Saviour on whom his eyes are opened
are the same whom he will enjoy when
he shall know as he is known. He is a Christian; he is turned from idols to
God
and to wait for His Son from heaven.
We may observe
that the subject here is not the power
which converts
nor the source of life. Of these other passages speak clearly.
Here it is the character of the life in its manifestation. Now this depends on
its objects. Life is exercised and unfolded in connection with its objects
and
thus characterises itself. The source from which it flows makes it capable of
enjoying it; but an intrinsic life which has no object on which it depends is
not the life of a creature. Such life as that is the prerogative of God. This
shews the folly of those who would have a subjective life
as they say
without
its having a positively objective character; for this subjective state depends on
the object with which it is occupied. It is the characteristic of God to be the
source of His own thoughts without an object-to be
and to be self-sufficing
(because He is perfection
and the centre and source of everything)
and to
create objects unto Himself
if He would have any without Himself. In a word
although receiving a life from God which is capable of enjoying Him
the moral
character of man cannot be formed in him without an object that imparts it to
him.
Now God has given Himself to us for an object
and has
revealed Himself in Christ. If we occupy ourselves with God in Himself
(supposing always that He had thus revealed Himself)
the subject is too vast.
It is an infinite joy; but in that which is simply infinite there is something
wanting to a creature
although it is his highest prerogative to enjoy it. It
is necessary to him on the one hand
in order that he may be in his place
and
that God may have His place in regard to him
and on the other hand that which
exalts him so admirably. It must be so; and it is the privilege given unto us
and given unto us in a priceless intimacy
for we are children
and we dwell in
God
and God in us; but with this in itself there is a certain weight upon the
heart in the sense of God alone. We read of "a far [3] of
glory." It must be so: His majesty must be maintained when we think of Him
as God
His authority over the conscience. The heart-God has so formed it-needs
something which will not lower its affections
but which may have the character
of companion and friend
at least to which it has access in that character.
It is this which we have in Christ
our precious Saviour.
He is an object near to us. He is not ashamed to call us brethren. He has
called us friends; all that He has heard from His Father He has made known to
us. Is He then a means of our eyes being turned away from God? On the contrary
it is in Him that God is manifested
in Him that even the angels see God. It is
He who
being in the bosom of the Father
reveals to us His God and Father in
this sweet relationship
and as He knows Him Himself. And not only this
but He
is in the Father
and the Father in Him
so that He who has seen Him has seen
the Father. He reveals God to us
instead of turning us away from Him. In grace
He has already revealed Him
and we wait for the revelation of glory in Him.
Already also on the earth
from the moment that He was born
the angels
celebrated the good pleasure of God in man
for the object of His eternal
delight had become a man. And now He has accomplished the work which makes
possible the introduction of others
of sinners
into the enjoyment with
Himself of this favour of God. Once enemies
"we are reconciled to God by the
death of His Son."
It is thus that God has reconciled us to Himself. By
faith thus knowing God
we " turn from idols to serve the living and true
God
and to wait for his Son from heaven." The living and true God is the
object of our joyful service. His Son
whom we know
who knows us
who will
have us to be where He is
who has identified us with His own glory and His
glory with us
He who is a glorified man for ever and firstborn among many
brethren
is the object of our expectation. We expect Him from heaven
for our
hopes are there
and there the seat of our joy.
We have the infinity of a God of love
the intimacy and
the glory of Him who has taken part in all our infirmities
and
without sin
has borne all our sins. What a portion is ours !
But there was another side of the truth. Creatures are
responsible; and
however great His love and His patience
God cannot allow
evil nor contempt of His authority: if He did
all would be confusion and
misery. God Himself would lose His place. There is a judgment; there is wrath
to come. We were responsible; we have failed. How then shall we enjoy God and
the Son in the way that I have spoken of?
Here comes in the application of the third truth of which
the apostle speaks: "Which delivered us from the wrath to come." The
work of Christ has perfectly sheltered us from this wrath; He took our place in
responsibility on the cross to put away sin for us by the sacrifice of Himself.
These then are the three great elements of christian
life. We serve the living and the true God
having forsaken our idols outward
or inward. We expect Jesus for glory; for this sight of God makes us feel what
this world is
and we know Jesus. As to our sins and our conscience
we are
perfectly cleansed; we fear nothing. The life and walk of the Thessalonians was
a testimony to these truths.
[1] They
are found oftener in Paul's writings than is thought; as 1 Thessalonians 5:8
and Colossians 1:4
5. In 2nd Thessalonians 1:3 we have faith and love
but he
has to clear up their thoughts as to hope.
[2]
Compare Proverbs 8:30
31
and Luke 2:14
where read
"good pleasure in
men." It is beautiful to see the angels unjealously celebrating it. Love
downwards in grace is great according to the misery and unworthiness of the
object; upwards as the affection of the soul according to the worthiness; see
both in Christ
Eph 5:2 In both in Christ self is wholly given up. He gave
not
sought
Himself. The law takes self as measure as to the neighbor
and supposes
him on the same footing. There is no love downwards.
[3]
Weight and glory are the same word in Hebrew- "Cabod".
── John Darby《Synopsis of 1 Thessalonians》
1 Thessalonians 1
Chapter Contents
The faith
love
and patience of the Thessalonians
are
evident tokens of their election which was manifested in the power with which
the gospel came to them. (1-5) Its powerful and exemplary effects upon their
hearts and lives. (6-10)
Commentary on 1 Thessalonians 1:1-5
(Read 1 Thessalonians 1:1-5)
As all good comes from God
so no good can be hoped for
by sinners
but from God in Christ. And the best good may be expected from God
as our Father
for the sake of Christ. We should pray
not only for ourselves
but for others also; remembering them without ceasing. Wherever there is a true
faith
it will work; it will affect both the heart and life. Faith works by
love; it shows itself in love to God
and love to our neighbour. And wherever
there is a well-grounded hope of eternal life
this will appear by the exercise
of patience; and it is a sign of sincerity
when in all we do
we seek to
approve ourselves to God. By this we may know our election
if we not only
speak of the things of God with out lips
but feel their power in our hearts
mortifying our lusts
weaning us from the world
and raising us up to heavenly
things. Unless the Spirit of God comes with the word of God
it will be to us a
dead letter. Thus they entertained it by the power of the Holy Ghost. They were
fully convinced of the truth of it
so as not to be shaken in mind by
objections and doubts; and they were willing to leave all for Christ
and to
venture their souls and everlasting condition upon the truth of the gospel
revelation.
Commentary on 1 Thessalonians 1:6-10
(Read 1 Thessalonians 1:6-10)
When careless
ignorant
and immoral persons are turned
from their carnal pursuits and connexions
to believe in and obey the Lord Jesus
to live soberly
righteously
and godly
the matter speaks for itself. The
believers under the Old Testament waited for the coming of the Messiah
and
believers now wait for his second coming. He is yet to come. And God had raised
him from the dead
which is a full assurance unto all men that he will come to
judgment. He came to purchase salvation
and will
when he comes again
bring
salvation with him
full and final deliverance from that wrath which is yet to
come. Let all
without delay
flee from the wrath to come
and seek refuge in
Christ and his salvation.
── Matthew Henry《Concise Commentary on 1 Thessalonians》
1 Thessalonians 1
Verse 1
[1] Paul
and Silvanus
and Timotheus
unto the church of
the Thessalonians which is in God the Father and in the Lord Jesus Christ:
Grace be unto you
and peace
from God our Father
and the Lord Jesus Christ.
Paul — In this epistle St. Paul neither uses the title of an
apostle
nor any other
as writing to pious and simple-hearted men
with the
utmost familiarity. There is a peculiar sweetness in this epistle
unmixed with
any sharpness or reproof: those evils which the apostles afterward reproved
having not yet crept into the church.
Verse 3
[3] Remembering without ceasing your work of faith
and
labour of love
and patience of hope in our Lord Jesus Christ
in the sight of
God and our Father;
Remembering in the sight of God — That is
praising him
for it.
Your work of faith — Your active
ever-working faith.
And labour of love — Love continually
labouring for the bodies or souls of men. They who do not thus labour
do not
love. Faith works
love labours
hope patiently suffers all things.
Verse 4
[4] Knowing
brethren beloved
your election of God.
Knowing your election — Which is through
faith
by these plain proofs.
Verse 5
[5] For our gospel came not unto you in word only
but also
in power
and in the Holy Ghost
and in much assurance; as ye know what manner
of men we were among you for your sake.
With power — Piercing the very heart with a
sense of sin and deeply convincing you of your want of a Saviour from guilt
misery
and eternal ruin.
With the Holy Ghost — Bearing an outward
testimony
by miracles
to the truth of what we preached
and you felt: also by
his descent through laying on of hands.
With much assurance — Literally
with full
assurance
and much of it: the Spirit bearing witness by shedding the love of
God abroad in your hearts
which is the highest testimony that can be given.
And these signs
if not the miraculous gifts
always attend the preaching of
the gospel
unless it be in vain: neither are the extraordinary operations of
the Holy Ghost ever wholly withheld
where the gospel is preached with power
and men are alive to God.
For your sake — Seeking your advantage
not our
own.
Verse 6
[6] And ye became followers of us
and of the Lord
having
received the word in much affliction
with joy of the Holy Ghost:
Though in much affliction
yet with much joy.
Verse 8
[8] For from you sounded out the word of the Lord not only
in Macedonia and Achaia
but also in every place your faith to God-ward is
spread abroad; so that we need not to speak any thing.
For from you the word sounded forth — (Thessalonica being a
city of great commerce.) Being echoed
as it were
from you. And your
conversion was divulged far beyond Macedonia and Achaia. So that we need not speak
anything - Concerning it.
Verse 9
[9] For they themselves shew of us what manner of entering
in we had unto you
and how ye turned to God from idols to serve the living and
true God;
For they themselves — The people wherever
we come.
Verse 10
[10] And to wait for his Son from heaven
whom he raised from
the dead
even Jesus
which delivered us from the wrath to come.
Whom he hath raised from the dead — In proof of his
future coming to judgment.
Who delivereth us — He redeemed us once;
he delivers us continually; and will deliver all that believe from the wrath
the eternal vengeance
which will then come upon the ungodly.
── John Wesley《Explanatory Notes on 1 Thessalonians》
Chapter 1. The Salvation of Coming
Again
Joy Given by
the Spirit
Welcome the Message
I. Work
Produced by Faith
II. Labor
Prompted by Love
III. Endurance
Inspired by Hope
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter One General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand how the virtues of faith
hope
and love should express themselves 2) To notice the potential a new congregation has for spreading the good news of the gospel of Christ
and being a positive example to all believers SUMMARY
Joined by Silvanus and Timothy who had been with him when the gospelwas first preached in Thessalonica
Paul offers his salutation alongwith a petition for grace and peace. He follows with an expression ofthanksgiving for their work of faith
labor of love
and patience ofhope
knowing their election by God (1-4). His assurance of their election is bolstered by the manner in whichthey received the gospel. It had come to them not only in word
but inpower
in the Holy Spirit
and in much assurance. Having imitated Pauland the Lord by receiving the word in much affliction and joy
they inturn had become examples to all the believers in Macedonia From them the word had sounded forth in every place
and the news oftheir own faith toward God had so spread that Paul did not need to tellothers about them. Indeed
others were telling Paul of theThessalonians' conversion from idols to serve the true God
and howthey were waiting for the resurrected Jesus to return from heaven whowould deliver them from the wrath to come (5-10). OUTLINE
I. INTRODUCTION (1-4)
A. SALUTATION (1) 1. From Paul
Silvanus
and Timothy (1a ) 2. To the church of the Thessalonians in God the Father and the Lord Jesus Christ (1b) 3. Grace and peace from God and Jesus (1c ) B. THANKSGIVING (2-4) 1. Offered to God in their behalf
making mention of them in his prayers (2) 2. Mindful always of their: a. Work of faith b. Labor of love c. Patience of hope in the Lord Jesus Christ ...in the sight of our God and Father (3) 4. Knowing their election by God (4) II. REFLECTIONS REGARDING THEIR CONDITION (1:5-10)
A. THEIR RECEPTION OF THE GOSPEL (5-7) 1. The gospel came to them not only in word
but... a. In power b. In the Holy Spirit c. In much assurance ...for they knew what kind of men Paul and his companions had been for their sakes while with them (5) 2. They had become followers of Paul and of the Lord
having received the word... a. In much affliction (6a ) b. With joy of the Holy Spirit (6b) 3. They had became examples to the believers in Macedonia Achaia (7) B. THEIR REPUTATION IN EVERY PLACE (8-10) 1. From them the word of the Lord had sounded forth in Macedonia Achaia
and beyond (8a ) 2. Their faith toward God had gone out
so Paul did not need to say anything (8b) 3. Others were telling Paul... a. What manner of entry Paul had to them (9a ) b. How they had turned from idols to serve the living and true God (9b) c. How they were waiting for the resurrected Jesus to return from heaven
who delivers from the wrath to come (10) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Introduction (1-4) - Reflections regarding their condition (5-10) 2) Who joined Paul in the salutation of this epistle? (1)
- Silvanus and Timothy 3) How did Paul address the church? (1)
- The church of the Thessalonians in God the Father and the Lord Jesus Christ 4) What three things was Paul especially thankful for regarding the Thessalonians? (3)
- Their work of faith - Their labor of love - The patience of hope in our Lord Jesus Christ 5) What did Paul know concerning the Thessalonians? (4)
- Their election by God 6) How had the gospel come to the Thessalonians? (5)
- In Word
in power
in the Holy Spirit
in much assurance 7) How had they become followers of Paul and the Lord? (6)
- By receiving the word in much affliction
with joy of the Holy Spirit 8) For whom had they became examples? (7)
- All the believers in Macedonia 9) What two things had sounded forth
or gone out
from theThessalonians? (8)
- The word of the Lord - Their faith toward God 10) What two things describe the manner in which they received Paul?(9-10)
- Their turning from idols to serve the living and true God - Their waiting for Jesus from heaven Introduction To The Epistle (1:1)
INTRODUCTION
1. A wonderful hope of the Christian is the promise of the Lord's return... a. A promise given when Jesus ascended into heaven - Ac 1:9-11 b. A promise designed to motivate Christians to live holy and godly lives - 2 Pe 3:10-14 2. How then should we live as we anticipate the Lord's return? This question is addressed in Paul's first epistle to the Thessalonians a. In which every chapter has some mention of the Lord's return b. In which we find practical instructions for holy and godly living [That we might be ready for the Lord's return
we begin this series ofsermons based on First Thessalonians. In this lesson
we shall considersome background information on this epistle...]