The MacArthur Study Bible, NKJV

by John MacArthur

  2:11 exhorted…comforted…charged. Paul used these 3 words to describe his fatherly relationship with the Thessalonians since they were his children in the faith. They emphasized the personal touch of a loving father (cf. 1 Cor. 4:14, 15).

  2:12 His own kingdom and glory. This speaks of the sphere of eternal salvation (cf. Col. 1:13, 14) culminating in the splendor of heaven.

  2:13 the word of God. Paul’s message from God is equated with the OT (Mark 7:13). It was the message taught by the apostles (Acts 4:31; 6:2). Peter preached it to the Gentiles (Acts 11:1). It was the word Paul preached on his first missionary journey (Acts 13:5, 7, 44, 48, 49), his second (Acts 16:32; 17:13; 18:11), and his third (Acts 19:10). Cf. Col. 1:25. effectively works. The work of God’s Word includes: saving (Rom. 10:17; 1 Pet. 1:23); teaching and training (2 Tim. 3:16, 17); guiding (Ps. 119:105); counseling (Ps. 119:24); reviving (Ps. 119:154); restoring (Ps. 19:7); warning and rewarding (Ps. 19:11); nourishing (1 Pet. 2:2); judging (Heb. 4:12); sanctifying (John 17:17); freeing (John 8:31, 32); enriching (Col. 3:16); protecting (Ps. 119:11); strengthening (Ps. 119:28); making wise (Ps. 119:97–100); rejoicing the heart (Ps. 19:8); and prospering (Josh. 1:8, 9). All this is summarized in Ps. 19:7–9 (see notes there).

  2:14 imitators. Not only were the Thessalonians imitators of Paul and the Lord (cf. 1:6), but also of the churches in Judea in the sense that they both were persecuted for Christ’s sake (cf. Acts 4:1–4; 5:26; 8:1). They drank Christ’s cup of suffering (Matt. 26:39) and walked in the way of the OT prophets (Matt. 21:33–46; Luke 13:34).

  2:15 who killed…the Lord Jesus. There is no question that the Jews were responsible for the death of their Messiah, though the Romans carried out the execution. It was the Jews who brought the case against Him and demanded His death (cf. Luke 23:1–24, 34–38), just as they had killed the prophets (cf. Matt. 22:37; Mark 5:1–8; Acts 7:51, 52).

  2:15, 16 contrary to all men. Just as it is God’s will that all men be saved (1 Tim. 2:4; 2 Pet. 3:9), so it was the will of the Jews that no one find salvation in Christ (v. 16). Paul at one time had embraced this blasphemy of trying to prevent gospel preaching (cf. 1 Tim. 1:12–17).

  2:16 wrath has come upon them. God’s wrath (cf. 1:10; 5:9) on the Jews who “pile up their sins to the maximum limit” (cf. Matt. 23:32; Rom. 2:5), thus filling up the cup of wrath, can be understood: 1) historically of the Babylonian exile (Ezek. 8–11); 2) prophetically of Jerusalem’s destruction in A.D. 70; 3) eschatologically of Christ’s second coming in judgment (Rev. 19); or 4) soteriologically in the sense that God’s promised eternal wrath for unbelievers is so certain that it is spoken of as having come already as does the Apostle John (cf. John 3:18, 36). This context relates to the fourth option.

  2:17 having been taken away. Paul had been forcedly separated from his spiritual children (cf. Acts 17:5–9). His motherly (v. 7) and fatherly instincts (v. 11) had been dealt a severe blow. Lit. the Thessalonians had been orphaned by Paul’s forced departure.

  2:18 Satan hindered us. Satan, which means “adversary,” continually attempted to tear down the church that Christ promised to build (cf. Matt. 16:18). He was said to be present at the churches of Jerusalem (Acts 5:1–10), Smyrna (Rev. 2:9, 10), Pergamum (Rev. 2:13), Thyatira (Rev. 2:24), Philadelphia (Rev. 3:9), Ephesus (1 Tim. 3:6, 7), and Corinth (2 Cor. 2:1–11). He thwarted Paul in the sense that a military foe would hinder the advance of his enemy. This could very possibly refer to the pledge that Jason made (Acts 17:9), if that pledge was a promise that Paul would not return to Thessalonica.

  2:19 crown of rejoicing. The Bible speaks of eternal life like a wreath awarded for an athletic victory. It is spoken of in terms of: 1) the imperishable wreath that celebrates salvation’s victory over corruption (1 Cor. 9:25); 2) the righteous wreath that celebrates salvation’s victory over unrighteousness (2 Tim. 4:8); 3) the unfading wreath of glory that celebrates salvation’s victory over defilement (1 Pet. 5:4); 4) the wreath of life that celebrates salvation’s victory over death (James 1:12, Rev. 2:10); and here 5) the wreath of exultation which celebrates salvation’s victory over Satan and mankind’s persecution of believers. at His coming. “Coming” or parousia, lit. means “to be present.” It can be understood as: 1) actual presence (Phil. 2:2); 2) moment of arrival (1 Cor. 16:17); or 3) expected coming (2 Cor. 7:6). In regard to Christ and the future, it can refer to: 1) Christ’s coming at the Rapture (4:15), or 2) Christ’s second coming prior to His 1,000 year millennial reign (Matt. 24:37; Rev. 19:11—20:6). Paul referred directly to Christ’s coming 4 times in 1 Thess. (see also 3:13; 4:15; 5:23) and once indirectly (1:10). Context indicates Paul most likely refers here to Christ’s coming for the rapture of the church.

  1 Thessalonians 3

  3:1 no longer endure it. The agony of separation between spiritual parent Paul and his children in Thessalonica became unbearably painful (cf. v. 5). in Athens alone. Paul and Silas stayed behind while Timothy returned (v. 2). This would not be the last time that Timothy went to a church in Paul’s place (cf. 1 Cor. 4:17; 16:10; Phil. 2:19–24; 1 Tim. 1:3).

  3:2 establish…encourage…your faith. This was a common ministry concern and practice of Paul (cf. Acts 14:22; 15:32; 18:23). Paul’s concern did not focus on health, wealth, self-esteem, or ease of life, but rather the spiritual quality of life. Their faith was of supreme importance in Paul’s mind as evidenced by 5 mentions in vv. 1–10 (see also vv. 5, 6, 7, 10). Faith includes the foundation of the body of doctrine (cf. Jude 3) and their believing response to God in living out that truth (cf. Heb. 11:6).

  3:3 appointed. God had promised Paul future sufferings when He commended him to ministry through Ananias (Acts 9:16). Paul reminded the Thessalonians of this divine appointment so that they would not think that: 1) God’s plan was not working out as evidenced by Paul’s troubles, or 2) Paul’s afflictions demonstrated God’s displeasure with him. To think that way would upset the church’s confidence in Paul and fulfill Satan’s deceptive purposes (v. 5). Cf. 2 Cor. 4:8–15; 6:1–10; 11:23–27; 12:7–10.

  3:4 suffer tribulation. Paul had told them to expect him to suffer as he had already suffered before his Thessalonian experience (2:14–16; Acts 13, 14). During (Acts 17:1–9) and following (Acts 17:10—18:11) his time at Thessalonica, Paul also knew tribulation.

  3:5 the tempter. Satan had already been characterized as a hinderer (2:18) and now as a tempter in the sense of trying/testing for the purpose of causing failure (cf. Matt. 4:3; 1 Cor. 7:5; James 1:12–18). Paul was not ignorant of Satan’s schemes (2 Cor. 2:11; 11:23) nor vulnerable to his methods (Eph. 6:11), so Paul took action to counterattack Satan’s expected maneuver and to assure that all his efforts were not useless (cf. 2:1).

  3:6 your faith and love. Timothy returned to report the Thessalonians’ trust in God, their response to one another, and to Paul’s ministry. This news convinced Paul that Satan’s plans to disrupt God’s work had not been successful and settled Paul’s anxiety (v. 7).

  3:8 stand fast. Pictured here is an army that refuses to retreat even though it is being assaulted by the enemy. This is a frequent Pauline injunction (1 Cor. 16:13; Gal. 5:1; Eph. 6:11, 13, 14; Phil. 1:27; 4:1; 2 Thess. 2:15).

  3:9 joy. Paul, like John (3 John 4), found the highest sense of ministry joy in knowing that his children in the faith were growing and walking in the truth. It led him to the worship of God in thanksgiving and rejoicing.

  3:10 praying. As to frequency, Paul prayed night and day just as he worked night and day (2:9). As to fervency, Paul prayed superabundantly (cf. Eph. 3:20). lacking. Paul was not criticizing the church but rather acknowledging that they had not yet reached their full potential, for which he prayed and labored (v. 10). The themes of chaps. 4, 5 deal with areas of this lack.

  3:11 direct our way. Paul knew that Satan had hindered his return (2:18). Even though Timothy had visited and returned with a good report, Paul still felt the urgency to see his spiritual children again. Paul followed the biblical admonition of the Psalms (Ps. 37:1–5) and Proverb
s (Prov. 3:5, 6) to entrust difficult situations to God.

  3:12 love to one another. With over 30 positive and negative “one anothers” in the NT, love appears by far most frequently (cf. 4:9; Rom. 12:10; 13:8; 2 Thess. 1:3; 1 Pet. 1:22; 1 John 3:11, 23; 4:7, 11; 2 John 5). It is the overarching term that includes all of the other “one anothers.” Its focus is on believers in the church. to all. In light of the fact that God loved the world and sent His son to die for human sin (John 3:16), believers who were loved when they were unlovely (Rom. 5:8) are to love unbelievers (see notes on Matt. 5:43, 44). Other NT commands concerning all men include pursuing peace (Rom. 12:18), doing good (Gal. 6:10), being patient (Phil. 4:5), praying (1 Tim. 2:1), showing consideration (Titus 3:2), and honoring (1 Pet. 2:17).

  3:13 blameless in holiness. Paul prayed that there would be no grounds of accusation because of unholiness. Cf. 1 Cor. 1:8; 2 Cor. 11:2; Eph. 5:25–27; 1 Pet. 1:16, 17; Jude 24. His saints. Since this exact term is not used elsewhere in the NT of angels (see note on Jude 14), but is commonly used for believers, it is best to understand the coming of the Lord to rapture all His church (see notes on 4:13–18) and take them to heaven to enjoy His presence (see notes on John 14:1–3).

  1 Thessalonians 4

  4:1 in the Lord Jesus. To give added weight to his words, Paul appealed here to the fact that he wrote with the authority of Christ Himself (see vv. 2, 15; 5:27; 2 Thess. 3:6, 12). please God. Cf. 2:4, 15; 2 Cor. 5:9; Eph. 5:10, 17; Col. 1:10; Heb. 11:6; 13:15, 16; 1 John 3:22. This is done by obedience to the Word of God (cf. v. 3).

  4:3 the will of God. All of God’s Word contains God’s will—both affirmations and prohibitions. Specifically, God’s will includes salvation (1 Tim. 2:4), self-sacrifice (Rom. 12:1, 2), Spirit filling (Eph. 5:18), submission (1 Pet. 2:13–15), suffering (1 Pet. 3:17), satisfaction (5:18), settledness (Heb. 10:36), and particularly here—sanctification, which literally refers to a state of being set apart from sin to holiness. In this context, it means being set apart from sexual impurity in particular, holding oneself away from immorality by following the instruction in vv. 4–8.

  4:4 possess his own vessel. Two interpretations of “vessel” are usually offered. The term can mean: 1) the wife (cf. Ruth 4:10 LXX; 1 Pet. 3:7) which one acquires, or 2) the body (2 Cor. 4:7; 2 Tim. 2:21) which one possesses. The latter is most likely since: 1) vessel in 1 Pet. 3:7 is used only in a comparative sense (“weaker vessel”) referring to vessel in terms of general humanity not femaleness; 2) being married does not guarantee sexual purity; 3) Paul would be contradicting what he taught in 1 Cor. 7 about the superlative state of singleness (cf. 7:8, 9); and 4) if taken in the sense of “acquiring a wife,” Paul would be talking to men only and ignoring how women were to stay pure. Therefore, “possess his own body” is the preferred translation/interpretation. Cf. note on 1 Cor. 9:27.

  4:5 the Gentiles. Used here in a spiritual sense referring to non-Christians, and indicated by the defining statement, “who do not know God.” See notes on Eph. 4:17, 18.

  4:6 defraud his brother. The context, which remains unchanged throughout vv. 1–8, demands that this refer to all the destructive social and spiritual implications of illegitimate sexual activity. See notes on Matt. 18:6–10. avenger. This means it is God who ultimately works out just recompense for such sins (cf. Col. 3:4–7; Heb. 13:4).

  4:7 call us. Whenever the epistles refer to the “call” of God, it is always a reference to His effectual, saving call, never to a general plea. It is linked to justification (cf. Rom. 8:30).

  4:8 given us His Holy Spirit. God’s Spirit is a free gift to all who believe in the Lord Jesus Christ for salvation. Cf. Acts 2:38; Rom. 8:9; 1 Cor. 3:16; 12:13; 2 Cor. 6:16.

  4:9, 10 taught by God to love. Through God’s Word (Ps. 119:97–102) and by God Himself, they were loving believers (cf. Rom. 5:5; 1 John 2:7–11; 3:14; 4:7, 8, 12).

  4:11 a quiet life. This refers to one who does not present social problems (see note on 1 Tim. 2:2) or generate conflict among those people in his life, but whose soul rests easy even in the midst of difficulty (cf. 1 Pet. 3:4). Paul later deals with those who did not “mind their own business” at Thessalonica (cf. 2 Thess. 3:6–15). work with your own hands. Greek culture looked down on manual labor but Paul exalts it (see note on Eph. 4:28).

  4:12 those…outside. Non-Christians are in view here (cf. 1 Cor. 5:2; Col. 4:5; 1 Tim. 3:7).

  4:13–18 Even though Paul’s ministry in Thessalonica was brief, it is clear the people had come to believe in and hope for the reality of their Savior’s return (cf. 1:3, 9, 10; 2:19; 5:1, 2; 2 Thess. 2:1, 5). They were living in expectation of that coming, eagerly awaiting Christ. Verse 13 (cf. 2 Thess. 2:1–3) indicates they were even agitated about some things that were happening to them that might affect their participation in it. They knew Christ’s return was the climactic event in redemptive history and didn’t want to miss it. The major question they had was “What happens to the Christians who die before He comes? Do they miss His return?” Clearly, they had an imminent view of Christ’s return and Paul had left the impression it could happen in their lifetime. Their confusion came as they were being persecuted, an experience they thought they were to be delivered from by the Lord’s return (cf. 3:3, 4).

  4:13 those who have fallen asleep. Sleep is the familiar NT euphemism for death which describes the appearance of the deceased (see note on 1 Cor. 11:30). It describes the dead body, not the soul (cf. 2 Cor. 5:1–9; Phil. 1:23). Sleep is used of Jarius’ daughter (Matt. 9:24) whom Jesus raised from the dead and Stephen who was stoned to death (Acts 7:60; cf. John 11:11; 1 Cor. 7:39; 15:6, 18, 51; 2 Pet. 3:4). Those who sleep are identified in v. 16 as “the dead in Christ.” The people, in ignorance, had come to the conclusion that those who die miss the Lord’s return and they were grieved over their absence at such a glorious event. Thus the departure of a loved one brought great anguish to the soul. But there is no reason for Christians to sorrow when a brother dies as if some great loss to that person has come.

  4:14 God will bring with Him. As Jesus died and rose, so also will those who die believing in Him rise again so they can be taken to heaven with the Lord (see notes on John 14:1–3; 1 Cor. 15:51–58). These texts describe the rapture of the church, which takes place when Jesus comes to collect His redeemed and take them back to heaven. Those who have died before that time (called “those who sleep”) will be gathered and taken back to heaven with the Lord.

  4:15 the word of the Lord. Was Paul referring to some saying of Jesus found in the gospels? No. There are none exact or even close. The only explicit reference to the Rapture in the gospels is John 14:1–3. Some suggest that Jesus had said the words while on earth, their substance being recorded later in such places as Matt. 24:30, 31 and John 6:39, 40; 11:25, 26. Similarities between this passage in 1 Thess. and the gospel accounts include a trumpet (Matt. 24:31), a resurrection (John 1:26), and a gathering of the elect (Matt. 24:31). Yet dissimilarities between it and the canonical sayings of Christ far outweigh the resemblances. Some of the differences between Matt. 24:30, 31 and vv. 15–17 are as follows: 1) in Matt. the Son of Man is coming on the clouds (but see Mark 13:26; Luke 21:27), in 1 Thess. ascending believers are in them; 2) in the former the angels gather, in the latter Christ does personally; 3) in the former nothing is said about resurrection, while in the latter this is the main theme; and 4) Matthew records nothing about the order of ascent, which is the principal lesson in Thessalonians. On the other hand, did he mean a statement of Jesus that was spoken but not recorded in the gospels (Acts 20:35)? No. There is reason to conclude this since Paul affirmed that he taught the Rapture as a heretofore hidden truth (1 Cor. 15:51), i.e., “mystery.” Apparently, the Thessalonians were informed fully about the Day of the Lord judgment (cf. 5:1, 2), but not the preceding event—the rapture of the church. Until Paul revealed it as the revelation from God to him, it had been a secret, with the only prior mention being Jesus’ teaching in John 14:1–3. This was new revelation of what had previously been an unrev
ealed mystery. we who are alive and remain. This refers to Christians alive at the time of the Rapture, those who live on this earth to see the coming of the Lord for His own. Since Paul didn’t know God’s timing, he lived and spoke as if it could happen in his lifetime. As with all early Christians, he believed the event was near (cf. Rom. 13:11; 1 Cor. 6:14; 10:11; 16:22; Phil. 3:20, 21; 1 Tim. 6:14; Titus 2:13). Those alive at the Rapture will follow those dead who rise first (v. 16).

  4:16 the Lord Himself will descend. This fulfills the pledge of John 14:1–3 (cf. Acts 1:11). Until then, He remains in heaven (cf. 1:10; Heb. 1:1–3). archangel. Very little is known about the organization or rank of angels (cf. Col. 1:17). While only Michael is named as an archangel (Jude 9), there seems to be more than one in the archangelic ranks (Dan. 10:13). Perhaps it is Michael, the archangel, whose voice is heard as he is identified with Israel’s resurrection in Dan. 12:1–3. At that moment (cf. 1 Cor. 15:52, “twinkling of an eye”), the dead rise first. They will not miss the Rapture, but be the first participants. trumpet of God. Cf. 1 Cor. 15:52. This trumpet is not the judgment trumpets of Rev. 8–11, but is illustrated by the trumpet of Ex. 19:16–19, which called the people out of the camp to meet God. It will be a trumpet of deliverance (cf. Zeph. 1:16; Zech. 9:14).

  4:17 caught up. After the dead come forth, their spirits, already with the Lord (2 Cor. 5:8; Phil. 1:23), are now being joined to resurrected new bodies (see notes on 1 Cor. 15:35–50); the living Christians will be raptured, lit. snatched away (cf. John 10:28; Acts 8:39). This passage, along with John 14:1–3 and 1 Cor. 15:51, 52, forms the biblical basis for “the Rapture” of the church. The time of the Rapture cannot be conclusively determined from this passage alone. However, when other texts such as Rev. 3:10 and John 14:3 are consulted and compared to the texts about Christ’s coming in judgment (Matt. 13:34–50; 24:29–44; Rev. 19:11–21) at the end of a 7 year tribulation, it has to be noted that there is a clear difference between the character of the “Rapture” in that there is no mention of any judgment, while the other texts feature judgment. So then, it is best to understand that the Rapture occurs at a time different from the coming of Christ in judgment. Thus, the Rapture has been described as pretribulational (before the wrath of God unfolded in the judgments of Rev. 6–19). This event includes complete transformation (cf. 1 Cor. 15:51, 52; Phil 3:20, 21) and union with the Lord Jesus Christ that never ends.