Verse
Context
Greetings to the Thessalonians
1Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.
Sermons
Alan Redpath
Jacob Prasch
Willie Mullan
David Roper
Art Katz
Jim Cymbala
Ken BairdSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4, Act 17:14. And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Act 15:22; Act 16:19; Act 17:4, Act 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.
John Gill Bible Commentary
Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Act 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in Co2 1:19, unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles; See Gill on Act 17:4, who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from Th1 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be in God the Father; were interested in his love and free favour, as appears by their election of God, Th1 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them: and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, an in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion: grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; See Gill on Rom 1:7, the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace". (a) Nat. Hist. l. 4. c. 10. (b) Ptolom. l. 3. c. 13. (c) Strabe, l. 7.
Matthew Henry Bible Commentary
In this introduction we have, I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, Jo1 1:3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. Joh 14:1. II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, 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.
Tyndale Open Study Notes
1:1 Ancient letters began with the name of the author, the name of the recipients, and a salutation. • Paul, Silas, and Timothy were the founders of this church (Acts 17:1-9). • The greeting grace and peace summarizes the believer’s experience of the Good News.
Greetings to the Thessalonians
1Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.
- Scripture
- Sermons
- Commentary
(Sermon Preparation) Lecture 06
By Alan Redpath4.6K41:35Sermon Preparation1TH 1:1In this sermon, the speaker begins by apologizing for the time and cultural differences. He then expresses gratitude to the audience for allowing themselves to be subjected to his treatment. The speaker mentions his hope of finding time to finish defining the approach to a subject in preaching. The main focus of the sermon is on the study of a chapter in the Bible and the questions that arise from it. The audience is asked to identify the main theme of the chapter, which is determined to be greeting and sharing the gospel. The speaker emphasizes the idea that serving a living and true God means giving up all rights to oneself. The concept of steadfastness of hope is discussed, with hope being defined as expecting Jesus' coming. The speaker highlights the example of faith, hope, and love demonstrated by the early Christians, noting their working faith, love that labored, and hopeful attitude. The sermon concludes with a call to read Acts 17 to witness the perseverance and impact of the early Christians despite facing challenges and opposition.
Thessalonians - Understanding the Mixture
By Jacob Prasch3.2K1:04:47MixtureMAT 6:331TH 1:11TH 2:21TH 5:232PE 2:1In this sermon, the speaker criticizes the use of motivational psychology in churches, referring to it as "pop psychology" and "masturbating as biblical doctrine." He specifically mentions instances where people imitate animals or act drunk in the name of spirituality, warning against the mixing of psychology and spirituality. The speaker also discusses the unethical nature of hypnotic induction used by certain religious figures, citing examples of Rodney Howard Brown and Benny Hinn. Additionally, the sermon touches on the theological beliefs of E.W. Kenyon and his followers, who claim that Jesus died spiritually and was tortured in hell before being born again and rising from the dead.
(1 Thessalonians) Paul's Part
By Willie Mullan2.7K1:01:49Paul The Apostle1TH 1:11TH 2:11TH 2:91TH 2:131TH 2:19In this sermon, the preacher focuses on the book of Thessalonians and divides the first chapter into two parts: Paul's part and the Thessalonians' part. In Paul's part, he talks about his pain, praises, prayer, perception, and preaching. He also mentions how he saw the Thessalonians' work of faith, labor of love, patience of hope, and their election of God. The preacher emphasizes the importance of these qualities in young believers and encourages them to continue in their faith.
A Faith That Works
By David Roper2.2K39:08Saving Faith1TH 1:1In this sermon, the speaker discusses the life of David as an illustration of the Christian life. He focuses on the story of David's encounter with Goliath, highlighting how faith operates in the face of seemingly insurmountable odds with limited resources. The speaker ponders the significance of David taking five stones before facing Goliath, emphasizing that the scriptures always have deeper meaning. The sermon also emphasizes the faithfulness of God in sanctifying believers and equipping them to be instruments in the world.
Apostolic Foundations (3 of 12)
By Art Katz81359:16ApostolicMAT 6:33ACT 13:2ACT 17:23ACT 17:26ACT 17:301CO 15:521TH 1:1In this sermon, the preacher emphasizes the urgency of the gospel message and the imminent judgment of God. He challenges the idea that the gospel is simply a pleasant and soothing message, asserting that it is actually the apocalyptic heart of God's plan for restoration. The preacher encourages believers to embrace their responsibility to proclaim the truth, even if it means being labeled as dogmatic or intolerant. He draws inspiration from the apostle Paul's boldness in preaching the gospel, highlighting Paul's uncompromising message of repentance and the coming judgment of God. The sermon concludes with a call to eagerly anticipate the return of Christ and to endure persecution and suffering, knowing that it will be worth it all when the King establishes his kingdom.
Two Minute Gospel
By Jim Cymbala51333:53GospelMAT 6:33ACT 20:271CO 15:31TH 1:1The video being shown on television is about the preaching of the word of God and the basic gospel message. It emphasizes the belief that Jesus resurrected and ascended, and now we are waiting for his second coming. The main focus is on the essential truths of Christianity, which include the fact that Jesus died for our sins on the cross, offering forgiveness and eternal life. The video also highlights the importance of turning to God and serving Him, while eagerly awaiting the return of Jesus from heaven.
Motivating Power of Love
By Ken Baird40942:47ROM 8:1ROM 13:81TH 1:11JN 4:19REV 1:5In this sermon, the preacher discusses the motivating power of love. He acknowledges that while faith is often emphasized, the power of love is equally important. The sermon is divided into three sections: love as the secret of a godly life, love as the motivation for our service, and love as the foundation for worship. The preacher emphasizes that the love of God, which is shed abroad in our hearts by the Holy Spirit, is the driving force behind a godly life and our service to others. He also highlights the importance of dwelling on God's love for us as a way to cultivate our love for Him. The sermon concludes by emphasizing that fear is not a proper motivation for obedience, but rather love should be the driving force in our relationship with God.
Judgment Is Coming
By Edwin H. Waldvogel14946:58JudgmentReadiness for Christ's ReturnMAT 24:42LUK 21:36JHN 14:23ROM 8:1COL 3:31TH 1:12TH 1:62TI 3:11PE 4:71JN 2:28Edwin H. Waldvogel emphasizes the urgency of being prepared for the coming judgment, urging believers to live in Christ and maintain a holy walk. He reflects on the significance of being united with God and the transformative power of accepting Jesus into our lives. Waldvogel warns against the creeping moral decline within the church and the world, reminding the congregation that judgment is imminent and that they must be vigilant in their faith. He encourages a life of prayer, obedience, and readiness for Christ's return, highlighting the importance of being filled with the Holy Spirit. Ultimately, he calls for a commitment to glorify God in our lives as we await His coming.
Guidelines for the Understanding of the Scriptues: Introduction
By J. Vernon McGee0ACT 9:30ROM 9:1ROM 16:71CO 1:30GAL 1:16GAL 2:6PHP 1:11TH 1:12TH 1:1John Brown explains that 'prosanatithemi' signifies 'to impose a new burden' or 'to take counsel or advice of a person,' emphasizing the act of consulting with others for guidance. Thayer and Vine elaborate on the meaning of 'prosanatithemi' as 'to consult' or 'to communicate,' highlighting the importance of seeking advice and contributing to others. F.B. Meyer reflects on the significance of God revealing His Son in us, urging believers to surrender their will to God and seek His presence for a deeper understanding of Christ within. Oswald Chambers emphasizes the need to concentrate on God in times of doubt, trusting Him to guide our circumstances and cautioning against becoming contemptuous when others do not share our spiritual enthusiasm.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4, Act 17:14. And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Act 15:22; Act 16:19; Act 17:4, Act 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.
John Gill Bible Commentary
Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Act 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in Co2 1:19, unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles; See Gill on Act 17:4, who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from Th1 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be in God the Father; were interested in his love and free favour, as appears by their election of God, Th1 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them: and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, an in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion: grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; See Gill on Rom 1:7, the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace". (a) Nat. Hist. l. 4. c. 10. (b) Ptolom. l. 3. c. 13. (c) Strabe, l. 7.
Matthew Henry Bible Commentary
In this introduction we have, I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, Jo1 1:3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. Joh 14:1. II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, 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.
Tyndale Open Study Notes
1:1 Ancient letters began with the name of the author, the name of the recipients, and a salutation. • Paul, Silas, and Timothy were the founders of this church (Acts 17:1-9). • The greeting grace and peace summarizes the believer’s experience of the Good News.