• A. INTRODUCTION (1:1-10)

  • Paul’s introductory greeting (1:1)

  • Paul thanks God for the faith of the Thessalonian Christians (1:2-7)

  • The Thessalonians turned to a living God from lifeless idols (1:8-10)

• B. THE SUCCESSFUL MINISTRY OF PAUL AND HIS FELLOW WORKERS IN THESSALONICA (2:1–3:13)

  • Paul’s courageous ministry despite opposition (2:1-4)

  • Paul’s gentle way of treating his fellow believers (2:5-12)

  • Thessalonian Christians accept God’s word and endure opposition from their “own countrymen” (2:13-16)

  • Paul longs to see his brothers in Thessalonica (2:17-20)

  • Paul waits anxiously in Athens; Timothy sent to Thessalonica (3:1-5)

  • Timothy’s comforting report (3:6-10)

  • Paul prays that the Thessalonian Christians may abound in love (3:11-13)

• C. INSTRUCTIONS ON HOW TO WALK IN ORDER TO PLEASE GOD (4:1-12)

  • How to walk in order to please God more fully (4:1, 2)

  • Warning against sexual immorality (4:3-8)

  • Love one another in fuller measure (4:9-12)

• D. COMMENTS ABOUT THE RESURRECTION AND THE COMING OF JEHOVAH’S DAY (4:13–5:11)

  • Those dead in union with Christ will rise first (4:13-18)

  • “Jehovah’s day is coming exactly as a thief in the night” (5:1-5)

  • Stay awake, and keep your senses; display faith, love, and hope (5:6-11)

• E. INSTRUCTIONS ON HOW TO WORK TOGETHER IN THE CONGREGATION (5:12-22)

  • Respect those taking the lead; support the weak and the depressed (5:12-15)

  • Pray constantly, and do not put out the fire of the spirit (5:16-22)

• F. CONCLUDING REMARKS (5:23-28)

  • Paul prays that the whole congregation be preserved blameless (5:23, 24)

  • Paul requests that brothers pray for him and his fellow workers and that his letter be read to all (5:25-28)

1 Paul, Sil·vaʹnus,+ and Timothy,+ to the congregation of the Thes·sa·loʹni·ans+ in union with God the Father and the Lord Jesus Christ:+

May you have undeserved kindness and peace.

2 We always thank God when we mention all of you in our prayers,+ 3 for we continually remember your faithful work, your loving labor, and your endurance because of your hope+ in our Lord Jesus Christ in the presence of our God and Father. 4 For we know, brothers loved by God, his choosing of you, 5 because the good news we preach did not come to you with speech alone but also with power and with holy spirit and with strong conviction,+ just as you know what sort of men we became among you for your sakes. 6 And you became imitators of us+ and of the Lord,+ seeing that you accepted the word under much tribulation+ with joy of holy spirit, 7 so that you became an example to all the believers in Mac·e·doʹni·a and in A·chaʹia.

8 The fact is, not only has the word of Jehovah sounded out from you in Mac·e·doʹni·a and A·chaʹia but your faith in God has spread abroad in every place,+ so that we do not need to say anything. 9 For they themselves keep reporting about our first contact with you and how you turned to God from your idols+ to slave for a living and true God, 10 and to wait for his Son from the heavens,+ whom he raised up from the dead, namely, Jesus, who rescues us from the wrath that is coming.+

2 You yourselves surely know, brothers, that our visit to you has not been without results.+ 2 For although we had first suffered and been insolently treated in Phi·lipʹpi,+ as you know, we mustered up boldness by means of our God to tell you the good news of God+ in the face of much opposition. 3 For the exhortation we give does not spring from error or from uncleanness or with deceit, 4 but just as we have been approved by God to be entrusted with the good news, so we speak to please, not men, but God, who examines our hearts.+

5 In fact, you know that we never used flattering speech or put on any false front with greedy motives;+ God is witness! 6 Nor have we been seeking glory from men, either from you or from others, though we could be an expensive burden as apostles of Christ.+ 7 On the contrary, we became gentle in your midst, as when a nursing mother tenderly cares for her own children. 8 So having tender affection for you, we were determined to impart to you, not only the good news of God but also our very selves,+ because you became so beloved to us.+

9 Surely you remember, brothers, our labor and toil. We were working night and day, so that we would not put an expensive burden on any one of you,+ when we preached the good news of God to you. 10 You are witnesses, God is also, of how loyal and righteous and blameless we behaved toward you believers. 11 You well know that we kept exhorting and consoling you and bearing witness to each one of you,+ just as a father+ does his children, 12 so that you would go on walking worthily of God,+ who is calling you to his Kingdom+ and glory.+

13 Indeed, that is why we also thank God unceasingly,+ because when you received God’s word, which you heard from us, you accepted it not as the word of men but, just as it truthfully is, as the word of God, which is also at work in you believers. 14 For you, brothers, became imitators of the congregations of God in union with Christ Jesus that are in Ju·deʹa, because you suffered at the hands of your own countrymen+ the same things that they also are suffering at the hands of the Jews, 15 who even killed the Lord Jesus+ and the prophets and persecuted us.+ Furthermore, they are not pleasing God, but are against the interests of all men, 16 as they try to prevent us from speaking* to people of the nations so that these might be saved.+ In this way they always fill up the measure of their sins. But his wrath has at last come upon them.*+

17 But when we were separated from you, brothers, for just a short time (in person, not in our hearts), because of our strong desire, we made every effort to see you in person.* 18 For this reason we wanted to come to you, yes I, Paul, tried not just once but twice; yet Satan cut across our path. 19 For what is our hope or joy or crown of exultation before our Lord Jesus at his presence? Is it not in fact you?+ 20 You certainly are our glory and joy.

3 So when we could bear it no longer, we thought it best to stay on alone in Athens;+ 2 and we sent Timothy,+ our brother and God’s minister in the good news about the Christ, to make you firm* and comfort you regarding your faith, 3 so that no one might be shaken* by these tribulations. For you yourselves know that we cannot avoid suffering such things.+ 4 For when we were with you, we used to tell you in advance that we would suffer tribulation, and that is what has happened, just as you know.+ 5 That is why, when I could bear it no longer, I sent to learn of your faithfulness,+ in case somehow the Tempter+ might have tempted you, and our labor might have turned out to be in vain.

6 But Timothy has just now come to us from you+ and has given us the good news about your faithfulness and love, that you always continue to remember us fondly and that you long to see us in the same way as we also do you. 7 That is why, brothers, in all our distress and tribulation, we have been comforted because of you and the faithfulness you demonstrate.+ 8 Because we are revitalized if you are standing firm in the Lord. 9 For how can we show our thanks to God concerning you in return for the great joy we feel before our God on your account? 10 Night and day we make supplications as earnestly as we can to see you in person* and to supply what is lacking in your faith.+

11 Now may our God and Father himself and our Lord Jesus make a way for us to come to you. 12 Moreover, may the Lord cause you to increase, yes, to abound in love for one another+ and for all, just as we do for you, 13 so that he may make your hearts firm, blameless in holiness before our God+ and Father at the presence of our Lord Jesus+ with all his holy ones.

4 Finally, brothers, just as you received instruction from us on how you should walk in order to please God,+ just as you are in fact walking, we request you and appeal to you by the Lord Jesus to keep doing it more fully. 2 For you know the instructions* we gave you through the Lord Jesus.

3 For this is the will of God, that you should be holy+ and abstain from sexual immorality.+ 4 Each one of you should know how to control his own body+ in holiness+ and honor, 5 not with greedy, uncontrolled sexual passion+ like the nations have that do not know God.+ 6 No one should go beyond proper limits and take advantage of his brother in this matter, because Jehovah exacts punishment for all these things, just as we told you previously and also strongly warned you. 7 For God has called us, not for uncleanness, but for holiness.+ 8 So, then, the man who disregards this is disregarding, not man, but God,+ who gives you his holy spirit.+

9 However, concerning brotherly love,+ you do not need us to write to you, for you yourselves are taught by God to love one another.+ 10 In fact, you are doing so toward all the brothers in all of Mac·e·doʹni·a. But we urge you, brothers, to go on doing so in fuller measure. 11 Make it your aim to live quietly+ and to mind your own business+ and to work with your hands,+ just as we instructed you, 12 so that you may walk decently in the eyes of people outside+ and not need anything.

13 Moreover, brothers, we do not want you to be ignorant* about those who are sleeping in death,+ so that you may not sorrow as the rest do who have no hope.+ 14 For if we have faith that Jesus died and rose again,+ so too God will bring with him those who have fallen asleep in death through Jesus.+ 15 For this is what we tell you by Jehovah’s word, that we the living who survive to the presence of the Lord will in no way precede those who have fallen asleep in death; 16 because the Lord himself will descend from heaven with a commanding call, with an archangel’s+ voice and with God’s trumpet, and those who are dead in union with Christ will rise first.+ 17 Afterward we the living who are surviving will, together with them, be caught away in clouds+ to meet the Lord+ in the air; and thus we will always be with the Lord.+ 18 So keep comforting one another with these words.

5 Now as for the times and the seasons, brothers, you need nothing to be written to you. 2 For you yourselves know very well that Jehovah’s day+ is coming exactly as a thief in the night.+ 3 Whenever it is that they are saying, “Peace and security!” then sudden destruction is to be instantly on them,+ just like birth pains on a pregnant woman, and they will by no means escape. 4 But you, brothers, you are not in darkness, so that the day should overtake you as it would thieves, 5 for you are all sons of light and sons of day.+ We belong neither to night nor to darkness.+

6 So, then, let us not sleep on as the rest do,+ but let us stay awake+ and keep our senses.+ 7 For those who sleep, sleep at night, and those who get drunk are drunk at night.+ 8 But as for us who belong to the day, let us keep our senses and put on the breastplate of faith and love and the hope of salvation as a helmet+ 9 because God assigned us, not to wrath, but to the acquiring of salvation+ through our Lord Jesus Christ. 10 He died for us,+ so that whether we stay awake or are asleep, we should live together with him.+ 11 Therefore, keep encouraging one another and building one another up,+ just as you are in fact doing.

12 Now we request you, brothers, to show respect for those who are working hard among you and presiding over you in the Lord and admonishing you; 13 and to give them extraordinary consideration in love because of their work.+ Be peaceable with one another.+ 14 On the other hand, we urge you, brothers, to warn the disorderly,+ speak consolingly to those who are depressed,+ support the weak, be patient toward all.+ 15 See that no one repays injury for injury to anyone,+ but always pursue what is good toward one another and to all others.+

16 Always be rejoicing.+ 17 Pray constantly.+ 18 Give thanks for everything.+ This is God’s will for you in Christ Jesus. 19 Do not put out the fire of the spirit.+ 20 Do not treat prophecies with contempt.+ 21 Make sure of all things;+ hold fast to what is fine. 22 Abstain from every form of wickedness.+

23 May the God of peace himself sanctify you completely. And may the spirit and soul and body of you brothers, sound in every respect, be preserved blameless at the presence of our Lord Jesus Christ.+ 24 The one who is calling you is faithful, and he will surely do so.

25 Brothers, keep praying for us.+

26 Greet all the brothers with a holy kiss.

27 I am putting you under the solemn obligation by the Lord to have this letter read to all the brothers.+

28 The undeserved kindness of our Lord Jesus Christ be with you.

Title

The First to the Thessalonians: Titles such as this were apparently not part of the original text. Ancient manuscripts show that the titles were added later, doubtless to make it easier to identify the books.​—See study note on 1Co Title.

1:1

Silvanus: This is likely a Latinized version of the Greek name Silas.​—See study note on 2Co 1:19.

the congregation of the Thessalonians: Thessalonica was the principal seaport of Macedonia and a prosperous city when Paul and Silas arrived there about 50 C.E. (See Glossary, “Thessalonica.”) This visit and their ministry in Thessalonica led to the founding of a congregation that endured much persecution. (Ac 17:1-10, 13, 14; see study note on 1Th 1:6.) Paul likely revisited the city while he was passing through Macedonia during his later travels.​—Ac 20:1-3; 1Ti 1:3.

1:3

your faithful work, your loving labor, and your endurance because of your hope: Paul links the qualities of faith, love, and hope with the activity of the Thessalonian Christians. In Greek, the words here rendered “faithful,” “loving,” and “hope” are actually nouns. So this passage could also be translated “your work based on faith, your earnest effort out of love, and your endurance based on hope.” These qualities stimulated the Thessalonian Christians to work hard and to persevere in God’s service. The Bible repeatedly connects zeal in God’s service with the qualities of faith, love, and hope.​—1Co 13:13; Ga 5:5, 6; Col 1:4, 5; 1Th 5:8; Heb 6:10-12; 10:22-24; 1Pe 1:21, 22.

because of your hope in our Lord Jesus Christ: A Christian can endure even severe trials if he puts his hope in Jesus Christ. That hope includes faith in Christ’s coming as King of God’s Kingdom and in the fulfillment of God’s promises. (Ac 3:21) When that hope is fulfilled, any suffering that was experienced will seem insignificant. The hope will help the Christian not to give in to despair and lose faith in Jehovah. (Ro 5:4, 5; 8:18-25; 2Co 4:16-18; Re 2:10) Later in his letter, Paul compares hope to a helmet.​—See study note on 1Th 5:8.

1:5

with strong conviction: Or “with full assurance; with complete certainty.” The Christians in Thessalonica could see that Paul and his companions firmly believed what they preached. Their conviction was evident both in how they spoke and in how they lived.

1:6

under much tribulation: This refers to the persecution experienced by the Thessalonian congregation soon after Paul and Silas introduced the good news to them. Enraged by the spread of the good news, fanatic Jewish opposers incited a mob to storm the house where Paul was staying. Not finding Paul there, they dragged his host, Jason, and some others before the city rulers and accused them of sedition. The brothers urged Paul and Silas to leave the city under cover of night and travel to Beroea. (Ac 17:1-10) Remarkably, the holy spirit enabled those Thessalonian Christians to maintain joy despite this persecution.

1:7

Achaia: See Glossary; see also study note on Ac 18:12.

1:8

the word of Jehovah: Or “the message of Jehovah.” This expression is frequently used in the Hebrew Scriptures, where it often refers to an inspired prophetic message from Jehovah. (Some examples are Isa 1:10; Jer 1:4, 11; Eze 3:16; 6:1; 7:1; Jon 1:1.) In the Christian Greek Scriptures, the term refers to the Christian message that originates with Jehovah God and that features the important role of Jesus Christ in the outworking of God’s purpose. It is often used in the book of Acts to describe the spread of Christianity.​—Ac 8:25; 12:24; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; for the use of the divine name in this verse, see App. C3 introduction; 1Th 1:8.

sounded out: This phrase renders the Greek word e·xe·kheʹo·mai that occurs only here in the Christian Greek Scriptures; it suggests a sound that spreads out from its source, reverberating in all directions. Paul is clearly pleased that “the word of Jehovah” has spread into the Roman provinces of Macedonia and Achaia and beyond. In commending the Thessalonian Christians for their role in the spreading of the good news, Paul indicates that not only the apostles but all Christians must preach.

1:9

you turned to God: Paul uses a verb that means “to return; to turn back (around)” in a literal sense, but here and in other contexts, it denotes turning to God from a wrong course. (See study note on Ac 3:19.) Those Christians had rejected and abandoned their idolatrous ways and had wisely turned to worshipping “a living and true God.”

your idols: Idolatry was a prominent feature of life in Thessalonica. The city abounded with sanctuaries to such gods as Dionysus, Zeus, Artemis, and Apollos, along with some Egyptian deities and the cult of Cabirus, a patron god of Thessalonica. Additionally, refusal to participate in emperor worship could have been viewed by some as rebellion against Rome. Some of the city’s idol temples promoted promiscuity and sexual immorality, and Paul warned the Thessalonians against such practices.​—1Th 4:3-8.

to slave for: Or “to serve.” The Greek verb rendered “to slave” refers to serving others, usually an individual owner. Here the term is used figuratively, referring to serving God with undivided devotion. (Ac 4:29; Ro 6:22; 12:11) Paul knew that “to slave for a living and true God” is to live a happy life, far better than one of slavery to lifeless idols, to humans, or to sin.​—Ro 6:6; 1Co 7:23; see study notes on Mt 6:24; Ro 1:1.

1:10

the wrath that is coming: Paul here refers to a future time of divine judgment, the ultimate expression of God’s righteous wrath against this unrighteous world and those who refuse to acknowledge God’s sovereignty.​—Compare 2Th 1:6-9.

2:2

insolently treated in Philippi: Paul here refers to the events recorded at Ac 16:12, 16-24. Paul and Silas were dragged into the marketplace, hastily judged by the civil magistrates, stripped of their clothing, beaten with rods, thrown into prison, and put in stocks. Paul aptly characterizes all of that as being “insolently treated.” He uses a strong word that according to one reference work can refer to “treatment which is calculated publicly to insult and openly to humiliate the person who suffers from it.” Such abuse makes the boldness of Paul and Silas that much more remarkable.

we mustered up boldness: Despite the insolent treatment they received in Philippi, Paul and Silas refused to cower, or shrink back. Instead, they “mustered up boldness,” or courage, to continue preaching. (Ac 17:2-10) Paul humbly acknowledges that the boldness came by means of our God rather than as a result of their own inner strength. The psalmist David similarly said to Jehovah: “You made me bold and strong.” (Ps 138:3; see also Ezr 7:28.) The Greek term rendered “mustered up boldness” is used several times regarding Paul’s ministry, and it often carries the thought of “speaking with boldness.”​—Ac 13:46; 14:3; 19:8; see study notes on Ac 4:13; 28:31.

in the face of much opposition: It was not long after their arrival in Thessalonica that Paul and Silas faced harsh opposition. (Ac 17:1-14; see study note on 1Th 1:6.) However, because Paul loved the ministry, he endured opposition and boldly continued to preach the good news. (Ro 1:14, 15; 2Ti 4:2) The Greek expression Paul uses might also be rendered “amid much struggling,” which implies that he and Silas resisted the opposition and struggled against it in order to preach boldly. Sometimes the expression was used of athletes in the Olympic Games, who struggled intensely for victory against their opponents.

2:3

uncleanness: In its figurative meaning, “uncleanness” (Greek, a·ka·thar·siʹa) encompasses impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships. (Compare Ro 1:24; 1Co 7:14; 2Co 6:17; Eph 4:19; 1Th 4:7.) In this context, “uncleanness” may refer to bad or impure motives.​—See study note on Ga 5:19.

2:5

flattering speech: Flattery is false, insincere, or excessive praise​—often given with the intent of gaining favor or material advantage. Such hypocritical speech is condemned in the Scriptures. (Ps 5:9; 12:2, 3) One lexicon defines the Greek word ko·la·kiʹa, here rendered “flattering,” as “praise as a means of gratifying someone’s vanity.” This is the only occurrence of this word in the Christian Greek Scriptures. Paul says “God is witness!” that he “never used flattering speech” when preaching to the Thessalonians. When Christians shun flattery, they follow the foremost example of Jesus Christ himself. He instantly corrected a Jewish ruler who called him “Good Teacher,” apparently applying that phrase to Jesus as a flattering title.​—Mr 10:17 and study note, 18; compare Job 32:21, 22.

false front: In this context, the Greek word rendered “false front” conveys the idea of “pretense; cover-up.” One lexicon defines it as “what is made to appear to others to hide the true state of things.” Paul and his companions never allowed greed to motivate them; nor did they harbor selfish motives that they needed to hide by means of flattering speech or deceptive means.

2:6

seeking glory from men: As a humble minister endeavoring to imitate Christ, Paul may here have in mind Jesus’ similar expression: “I do not accept glory from men [or, “humans,” ftn.].” (Joh 5:41; 7:18; 1Co 11:1) Paul is not suggesting that it is wrong to show proper respect, or honor, to those in the congregation. (Compare Ro 12:10; 1Ti 5:17.) However, he refused to seek honor, prestige, fame, or praise from fellow humans.

could be an expensive burden: Paul did not ask for even modest material support from the Thessalonian Christians to help him devote more time to his ministry. While in Corinth, he followed a similar course, although he later explained that he had a Scriptural basis to ask for such assistance. (1Co 9:11-15, 18) According to 1Th 2:9, Paul worked “night and day” in Thessalonica, perhaps at his trade of tentmaking as he did in Corinth. (See study note on Ac 18:3.) He may also have wanted to set an example that would help the Christians in Thessalonica.​—2Th 3:7-12.

2:7

gentle: Paul and his companions “became gentle” because they loved the Thessalonian brothers and felt concern for their spiritual growth. (1Th 2:8) Some translations, though, read “became little children” or “became infants.” The reason for such different wording is that some Greek manuscripts use a word that means “gentle” (eʹpi·oi), while others use a word that means “infants; young children” (neʹpi·oi). The two Greek words differ by only one letter. Some scholars explain the variation in manuscripts by suggesting that scribes unintentionally duplicated the Greek letter “n” from the preceding word​—an error called a dittography. However, the context and the ensuing comparison to a nursing mother favor the word “gentle,” which is used in many modern translations.

a nursing mother: Within a few verses, Paul uses two vivid metaphors based on family relationships, which reflected the warm feelings that he and the Thessalonian Christians had for one another. (1Th 3:6) Here Paul likens the relationship that he and his companions had with the congregation to that of “a nursing mother,” one who loves her children so deeply that she puts their interests ahead of her own. Then, at 1Th 2:11, Paul shifts to a metaphor of a father. (See study note.) The term rendered “nursing mother” occurs only here in the Christian Greek Scriptures. However, it is used in the Septuagint at Isa 49:23, where Jehovah says that when he brought his people back from exile, he would provide princesses who would act as “nurses.”

tenderly cares for: Or “cherishes.” The Greek expression used here literally means “to warm; to make warm.” In this context, it may have brought to mind the way a human mother would care for her children by keeping them warm and comfortable. In the Septuagint, this word is used at De 22:6 (for the Hebrew “sitting on”) and at Job 39:14 (“keeps . . . warm”) to describe the way a mother bird warms her fledglings or her eggs.

2:8

having tender affection: Paul expresses his feelings toward the Thessalonian Christians by using a Greek verb that according to one lexicon conveys the idea of “experiencing a strong feeling intensified by an inner attachment.” Another lexicon defines it as “to have a strong yearning” or to “long for.”

determined: Paul and his fellow workers had “tender affection” for those in Thessalonica who had accepted the good news. Those feelings moved Paul and his companions to expend themselves fully for those new Christians. The Greek verb here rendered “determined” conveys the idea that they were resolved and delighted (lit., “well-pleased”) to do so. One reference work also states of Paul: “The imperfect tense of the [Greek] verb expresses a continuous determination to give himself to his converts.”

selves: Or “lives”; “souls.”​—See Glossary, “Soul.”

2:9

not put an expensive burden: See study note on 1Th 2:6.

2:11

just as a father does his children: Paul here compares his role among the Thessalonians to that of a father who lovingly exhorts and consoles his children and teaches them vital truths. (Compare De 6:6, 7; Ps 78:5, 6.) This metaphor complements the one at 1Th 2:7, where Paul uses the comparison of a nursing mother. (See study note.) Both word pictures stress that Paul and his companions, though shepherds with God-given authority, sought to promote a loving, supportive, familylike atmosphere in the congregation.​—Compare 1Ti 5:1, 2.

2:12

go on walking worthily of God: Paul here compares the Christian’s course of life to walking, using an expression similar to the one at Col 1:10.​—See study note.

2:13

you received God’s word: The Thessalonian Christians received God’s word, or message, by means of the preaching of Paul and Silas (Ac 17:1-4) but understood that it was not a human message. It originated with Jehovah God and was based on the inspired Hebrew Scriptures. However, from Jesus’ time on, the term “God’s word” (or “the word of God”) also included the good news about salvation through Jesus. (Eph 1:12, 13; Col 4:3) When the Christian Greek Scriptures were compiled, Paul’s first letter to the Thessalonians was likely the first of his writings to become part of the inspired Word of God. The apostle Peter later classified Paul’s writings as part of “the Scriptures.”​—2Pe 3:15, 16; see Glossary, “Canon (Bible canon).”

which is also at work in you believers: A form of the Greek word e·ner·geʹo, here rendered “is . . . at work,” may also be rendered “energizes.” (See study note on Php 2:13.) Because the message that Paul and his coworkers were preaching was no mere “word of men [or, “humans”]” but, rather, “the word of God,” it was powerfully at work in genuine believers. (At Heb 4:12, a related Greek term is rendered “exerts power.”) During his ministry, Paul saw many who made extraordinary changes in their lives, thanks to the power of God’s word. (1Co 6:9-11; Eph 2:3; Tit 3:3) Paul himself was living proof of the power of “the word of God” to change a man’s personality and way of life.​—Ga 1:13, 22, 23; 1Ti 1:12-14.

2:14

you suffered at the hands of your own countrymen: See study note on 1Th 1:6.

2:15

they are not pleasing God: These words apply to those who try to prevent others from becoming reconciled to God and gaining the hope of salvation and eternal life. (1Th 2:16) Like Paul when he persecuted Christians, such persecutors may imagine that they are actually rendering sacred service to God. (Joh 16:2; Ga 1:13; 1Ti 1:13) In truth, those who persecute Christians have not come to know either Jehovah or his Son.​—Joh 16:3.

against the interests of all men: Those who persecute true Christians can be said to act against the interests of all mankind because the preaching work, initiated by Jesus, is Jehovah’s means of reconciling sinful humans to Himself.​—See study notes on 2Co 5:18, 19.

2:16

they always fill up the measure of their sins: Paul here refers to first-century Jews who “killed the Lord Jesus” and who violently persecuted his followers. (1Th 2:15) Those opposers also tried to prevent Christians “from speaking to people of the nations.” The expression “fill up the measure of their sins” indicates that they sin as much as possible. In saying that they always do so, Paul indicates that the Jewish persecutors were continuing in the course that their forefathers had been following for centuries.​—See study note on Mt 23:32.

his wrath: Lit., “the wrath.” The tense of the Greek verb rendered has . . . come highlights that God’s wrath was certain to come upon the Jews. This wrath culminated in the destruction of Jerusalem and its temple in 70 C.E. by the Romans. Some ancient manuscripts here read “the wrath of God.”

2:17

we were separated from you: Or “we were bereaved of you.” Paul here employs a Greek verb (a·por·pha·niʹzo) that is related to the term rendered “orphans” (plural of or·pha·nosʹ) at Jas 1:27 and that could literally be rendered “to be made orphans.” However, it was also used to describe bereavement in general, including that of parents whose children died. In verses 7 and 11 of this chapter, Paul compared himself and his companions to a nursing mother and to a father. Therefore, he may have used this term to indicate that he and his companions felt like parents who had lost their children​—so keenly did they feel bereaved of association with their family of fellow believers in Thessalonica. This is another example of how Paul used terms associated with the family to describe his relationship with fellow believers.​—See study notes on 1Th 2:7, 11.

for just a short time: Paul uses an idiom that occurs only here in the Christian Greek Scriptures. It could more literally be rendered “for a season (an appointed time) of an hour.” His point seems to be that even though he had just seen his fellow believers in Thessalonica​—perhaps a few months earlier​—he longs to see them again. Paul thus assures them that despite this involuntary separation, he made every effort to be reunited with them. To comfort them, he sent Timothy.​—1Th 3:1, 2.

2:18

Satan cut across our path: The Greek expression rendered “cut across our path” could also be rendered “blocked our way” or “hindered us.” Paul uses the same verb at Ro 15:22. This verb was sometimes used of the practice of breaking up a road to render it impassable and also of the military tactic of breaking through an enemy line. Paul may have had in mind some tactic that opposers in Thessalonica used to keep him from returning there. Whatever the hindrance was, Paul here under inspiration attributes it to Satan, knowing him to be “the god of this system of things.”​—See study notes on Joh 12:31; 2Co 4:4.

2:19

crown of exultation: Paul calls the Christians in Thessalonica a “crown of exultation.” He may have had in mind a custom in which a visiting dignitary, a distinguished public servant, or an athlete was given a crown or a wreath to wear as a token of honor and accomplishment. The Greek word rendered “exultation” conveys the idea of “rejoicing,” but it could also denote “boasting; taking pride in.” It is here used in the positive sense of a joyous, fitting kind of pride over the privilege of helping to form the Christian congregation in Thessalonica.​—2Th 1:4; compare Php 4:1; compare study note on 2Co 10:17.

presence: This is the first of six times that Paul mentions Christ’s presence in his two letters to the Thessalonians. (See Glossary, “Presence”; see also “Introduction to 1 Thessalonians.”) Paul looks forward to the presence of the Lord Jesus, and he delights in the prospect that his dear fellow believers would be rewarded during that time. Later in the letter, he prays that they be found “blameless in holiness before our God and Father at the presence of our Lord Jesus with all his holy ones.”​—1Th 3:13; see study note on 1Co 15:23.

3:1

we: Paul may have been alone in Athens, later departing for Corinth, where Silas and Timothy rejoined him. (Ac 18:5) So he may have used “we” as applying to himself. While it cannot be ruled out that either Silas or Timothy was with Paul in Athens, it does not seem likely, since he had left them behind in Beroea.​—Ac 17:13, 14.

3:2

minister: Some ancient manuscripts read “fellow worker,” using the same Greek word (sy·ner·gosʹ) that appears at 1Co 3:9 (see study note), where Paul speaks of Christians as “God’s fellow workers.”

3:3

we cannot avoid suffering such things: Or “we are appointed to this.” This does not mean that Christians were individually appointed to suffer certain trials. Rather, Jehovah and his Son knew that the Christian congregation as a whole would suffer persecution as a result of the witnessing work. (Mt 10:17, 21-23; 23:34; Joh 16:33) However, persecution often served to help, not hinder, their preaching. For example, when Christians had to flee Jerusalem because of severe persecution, they spread the message in the lands to which they were scattered.​—Ac 8:1-5; 11:19-21.

3:5

faithfulness: The Greek word used here (piʹstis) can be rendered by such terms as “faith” (Mt 8:10; Ro 1:17; 1Th 3:2, 10), “faithfulness” (Mt 23:23), and “trustworthiness” (Tit 2:10). In this context (1Th 3:5-7), piʹstis indicates that the Thessalonian Christians were remaining firm and sticking to their faith despite adversity. It thus highlights their “faithfulness,” or loyalty, to God when they were under trial. Their example of faithfulness encouraged Paul, Silvanus, and Timothy, who were experiencing “distress and tribulation.”​—1Th 3:7.

the Tempter: This designation for Satan the Devil, used twice in the Christian Greek Scriptures, is a form of the Greek verb “to tempt; to test.” (Mt 4:3) Other forms of the same verb are used to describe the activities of Satan, for example, at 1Co 7:5 and Re 2:10.

3:7

distress: Lit., “necessity.” The term used here is also rendered “times of need.” (2Co 6:4; 12:10) So Paul may be referring to situations in which he and his companions were lacking the basic necessities of life.

3:8

we are revitalized: Lit., “we live.” The Greek word meaning “to live” is here used figuratively in the sense of feeling a renewed life, of being joyful, refreshed, and freed from anxiety.

3:10

make supplications: See study note on Ac 4:31.

3:13

at the presence of our Lord Jesus: See study note on 1Th 2:19.

4:3

that you should be holy: This phrase renders a Greek expression that could also be translated “your sanctification.” Paul uses the Greek word ha·gi·a·smosʹ twice more in this context, at 1Th 4:4 and 4:7, where it is rendered “holiness.” In the Christian Greek Scriptures, the words rendered “holy” and “holiness” denote being set aside for God’s service. These terms also include the idea of purity in moral conduct. (Mr 6:20; 2Co 7:1; 1Pe 1:15, 16) In this context, holiness refers to avoiding sexual immorality, that is, certain sexual activities forbidden by God.​—See Glossary, “Holy; Holiness.”

sexual immorality: See study note on Ac 15:20.

4:4

body: Lit., “vessel.” Paul compares a person’s body to a vessel. For a person to “control his own body in holiness,” he must bring his thoughts and desires into harmony with God’s holy moral laws. The Greek term for “vessel” is used in a figurative sense also at Ac 9:15; Ro 9:22; and 2Co 4:7.

4:5

uncontrolled sexual passion: This expression renders a Greek word (paʹthos) that refers to a strong desire, or an uncontrolled passion. The same Greek word appears at Ro 1:26 and Col 3:5. In this letter to the Thessalonians, Paul combines the same word with a term (e·pi·thy·miʹa) that literally means “desire.” In this context, it denotes a covetous desire or an inordinate craving, or lust, and is therefore rendered greedy. The context makes it clear that this combined expression refers to wrong desires of a sexual nature. While sexual desires can be properly satisfied within an honorable marriage (1Co 7:3, 5; Heb 13:4), Paul shows that “Jehovah exacts punishment” for improper sexual conduct (1Th 4:3-6).

4:6

take advantage of his brother in this matter: The Greek expression rendered “take advantage of” is related to a term for “greed” and denotes a greedy, selfish view of sexual pleasure. The Greek word may also mean to “rob,” “defraud,” or “cheat.” Here it may suggest that a Christian who selfishly commits sexual sins robs a fellow Christian of a clean conscience. If either is married, the innocent mate is deprived of marital security and happiness. Such actions could also rob the individuals involved, their families, and the congregation of a clean reputation. Above all, those who commit sexual immorality show disregard for God.​—1Th 4:8.

because Jehovah exacts punishment for all these things: This phrase could also be rendered “because Jehovah is the Avenger concerning all these things.” Paul is apparently alluding to Ps 94:1, where Jehovah is addressed as “O God of vengeance.” While appointed elders are responsible for removing unrepentant wrongdoers from the Christian congregation (1Co 5:1, 13), Jehovah is the one who ultimately punishes those who sin unrepentantly by practicing sexual immorality.​—For the use of the divine name in this verse, see App. C3 introduction; 1Th 4:6.

4:7

uncleanness: See study note on Eph 4:19.

4:9

brotherly love: See study note on Ro 12:10.

taught by God: This phrase renders the Greek expression the·o·diʹda·ktos, which occurs only here in the Christian Greek Scriptures. It is composed of the Greek word for “God” and the word for “taught.” Paul may be alluding to Isa 54:13, where the Hebrew text reads: “Your sons will be taught by Jehovah.” As recorded at Joh 6:45, Jesus quotes Isaiah’s words. Other scriptures also speak of Jehovah God as one who teaches his people. (De 6:1; Isa 48:17) At least one translation of the Christian Greek Scriptures into Hebrew uses the divine name here; some translations into other languages do so as well.

taught by God to love one another: God created man in his image with the ability to love. (Ge 1:27) By his own example, God teaches humans to love. (Mt 5:44, 45; Ac 14:17; 1Jo 4:9-11) His Word repeatedly highlights the importance of showing love. (Le 19:34; De 10:18, 19; 1Jo 3:16; 4:21) According to Jesus, one of the two principal commandments of God’s Law to Israel stated: “You must love your neighbor as yourself.” (Mt 22:39; Le 19:18) The disciple James called this command “the royal law.” (Jas 2:8) Jesus added to this command by stating that Christians must love one another just as he had loved his disciples.​—Joh 13:34.

4:13

those who are sleeping in death: Lit., “the ones sleeping.” The Scriptures use the expressions “sleep” and “fall asleep” to refer both to physical sleep (Mt 28:13; Lu 22:45; Joh 11:12; Ac 12:6) and to the sleep of death (Joh 11:11; Ac 7:60; 13:36; 1Co 7:39; 15:6, 51; 2Pe 3:4). When these expressions appear in contexts that refer to death, Bible translators often use such wording as “sleeping in death” or simply “died.” The Bible’s use of this expression is fitting for at least two reasons. First, because the Scriptures show that the unconscious condition of the dead is like sleep. (Ec 9:5, 10; Joh 11:11, 13) Second, because the Scriptures give the hope that those “sleeping in death” will “wake up” to life by means of a resurrection.​—Da 12:2; see study notes on Joh 11:11; Ac 7:60.

4:15

by Jehovah’s word: In a broad sense, this expression refers to a message from Jehovah.​—Compare study notes on Ac 8:25; 1Th 1:8; for the use of the divine name in this verse, see App. C3 introduction; 1Th 4:15.

the presence of the Lord: That is, the presence of the Lord Jesus Christ. (1Th 2:19; 3:13; 5:23) One ancient Greek manuscript reads “the presence of Jesus.”

4:16

the Lord: That is, Jesus Christ.

will descend from heaven: The Lord Jesus will descend in a figurative way by turning his attention to the earth and extending his power to it. In the Hebrew Scriptures, such terms as “go down” and “stoops down” are used in a similar way. (Ge 11:5; 18:21; Ps 113:6) For example, Ge 11:5 says that “Jehovah went down to see the city” of Babel. He did so to survey the situation in Babel and determine what action to take.

a commanding call: Or “a shout of command.” The Greek word used here occurs only once in the Christian Greek Scriptures. It could refer to an order given to an army to attack or to a command issued by a king. The Lord Jesus figuratively descends from heaven to make this commanding call to awaken from the sleep of death those who are dead in union with Christ, that is, his spirit-anointed followers. The Scriptures show elsewhere that it is Jesus’ “voice” that the dead will hear (Joh 5:25) and that “in the Christ all will be made alive” (1Co 15:22).​—See study note on 1Co 15:55.

with an archangel’s voice: The Greek term for “archangel” (ar·khagʹge·los) appears only twice in the Christian Greek Scriptures and always in the singular. The Greek prefix rendered “arch” means “chief” or “principal”; therefore, “archangel” means “chief angel,” or “principal angel.” The second occurrence of “archangel,” at Jude 9, associates the term with the name Michael. Hence, in the Scriptures, Michael is the only one called “the archangel.” He is the one whom God has designated chief, or head, of the angelic hosts. At 1Th 4:16, the Lord Jesus is said to have the “voice” of an archangel and the power to resurrect the dead. (See study note on Joh 11:25.) So the expression “an archangel’s voice” apparently focuses attention on the authoritativeness of Jesus’ voice of command.​—Joh 5:26-29.

with God’s trumpet: Trumpets had various uses in the Scriptures. (See Glossary, “Trumpet.”) Here the purpose of the sounding of “God’s trumpet” is to assemble Jehovah’s people, as was done when the two silver trumpets were sounded in Moses’ day to assemble the 12 tribes of Israel. (Nu 10:1-10) At 1Co 15:52, the apostle Paul connects such a rousing assembly “trumpet” with the resurrection of spirit-anointed Christians.

4:17

be caught away in clouds to meet the Lord in the air: In this context, both “clouds” and “air” are used in a figurative sense. “Clouds” often denote invisibility.​—See study notes on Mt 24:30; Ac 1:11.

meet the Lord: That is, the Lord Jesus Christ, as shown by the context.​—1Th 4:15, 16.

be with the Lord: That is, the Lord Jesus Christ.​—1Th 4:15, 16.

5:1

the times and the seasons: See study note on Ac 1:7.

5:2

Jehovah’s day: Throughout the Scriptures, the expression “Jehovah’s day” (or “the day of Jehovah”) refers to special times when Jehovah God executes judgment on his enemies and glorifies his great name. The expression has its background in the Hebrew Scriptures. (Some examples are found at Isa 13:6; Eze 7:19; Joe 1:15; Am 5:18; Ob 15; Zep 1:14; Zec 14:1; Mal 4:5.) The prophet Joel speaks about “the coming of the great and awe-inspiring day of Jehovah.” (Joe 2:31) This scripture is quoted by Peter at Pentecost 33 C.E., as recorded at Ac 2:20. (See study note on Ac 2:20.) In the first fulfillment of Joel’s prophecy, that “day of Jehovah” came upon Jerusalem in the year 70 C.E. Here at 1Th 5:2, Paul speaks of a future day of Jehovah that corresponds to the “great tribulation” that Jesus foretold at Mt 24:21.​—For the use of the divine name in this verse, see App. C3 introduction; 1Th 5:2.

as a thief in the night: Thieves will typically strike at night, quickly and unexpectedly. (Job 24:14; Jer 49:9; Mt 24:43) Likewise, Jehovah’s day will strike suddenly, taking people by surprise. (2Pe 3:10; Re 16:15) Faithful Christians obey the counsel to live in expectation of that day. (Lu 12:39; Re 3:3) While they too may be surprised by the sudden start of that day (Mt 24:42-44; Lu 12:40), they will not be caught off guard when it arrives (1Th 5:4).

5:3

sudden destruction is to be instantly on them: Paul here indicates that there will be little or no time between the proclamation of “peace and security” and the destruction that will come upon those making that cry. It will be sudden and inescapable. The Greek phrase contains two terms (rendered “sudden” and “be instantly on”) to emphasize the striking suddenness with which the destruction will come. A similar combination of terms appears at Lu 21:34, where the coming of Jehovah’s day is described.

just like birth pains on a pregnant woman: Labor pains come suddenly; there is no way of foreknowing the exact day and hour. However, Paul’s metaphor stresses the suddenness and inevitability of the coming destruction. Once labor pains begin, a woman knows that an unstoppable process has begun.​—Compare study note on Mt 24:8.

they will by no means escape: Paul here uses two negatives (lit., “not not escape”) to emphasize that it will be impossible for the wicked to escape the “sudden destruction” that will come “instantly on them.”

5:4

overtake you as it would thieves: Some Bible translations convey this idea: “overtake you as a thief would.” This rendering is based on a number of ancient Greek manuscripts that use the singular form “thief” as the subject of the clause. However, having “thieves” as the object of the clause also has good manuscript support. This rendering would fit the context, where Paul says that “you are not in darkness” but are “all sons of light and sons of day.” (1Th 5:5) In either case, the main idea is that Christians should not be taken by surprise by the coming of Jehovah’s day.

as it would thieves: At 1Th 5:2, Paul likens Jehovah’s day to a thief who comes suddenly, without warning. Here, though, Paul apparently shifts the picture, comparing Jehovah’s day to the dawn. That dawn brings light that exposes the activity of thieves, such as house burglars, who steal under the cloak of darkness. (Job 24:14; Joh 3:20) However, the morning light might “overtake” thieves who become so absorbed in stealing that the dawn surprises them. Unlike thieves, true Christians are to be “sons of light,” who belong neither to the night nor to the darkness. (1Th 5:5) The comparisons that Paul uses, both the one in verse 2 and the one in verse 4, emphasize that Christians need to remain spiritually vigilant.

5:6

sleep on: In the Bible, the Greek word here rendered “sleep on” was often used to refer to literal sleep. (Mt 8:24; Mr 4:38; 1Th 5:7) However, it could also be used as a metaphor for one who is apathetic, or indifferent, and fails to remain alert. When a person is sleeping, he generally does not know what is going on around him and is unaware of the passing of time. Likewise, one who is spiritually asleep fails to discern important developments related to Jehovah’s purpose and the swift approach of His day. Here Paul warns Christians to avoid sleeping on “as the rest do,” imagining God’s day of judgment to be far off.​—2Pe 3:10-12.

keep our senses: Lit., “may we be sober.” The Greek word used here also appears at 1Th 5:8; 2Ti 4:5; 1Pe 1:13; 4:7 (“be vigilant”); 5:8.

5:8

the breastplate of faith and love: In this verse, Paul uses two pieces of armor to illustrate three important Christian qualities​—faith, love, and hope. (See study note on the hope of salvation as a helmet in this verse and study note on 1Th 1:3.) Just as a breastplate protects a soldier’s heart, so faith and love protect a Christian’s figurative heart. In order to emphasize that such qualities are vital to a Christian’s life, Paul likens them to the equipment worn by a warrior whose life is endangered on the battlefield. At Eph 6:14, Paul uses the breastplate to represent the quality of “righteousness.”

the hope of salvation as a helmet: Just as a helmet protects a soldier’s head, so the hope of salvation protects a Christian’s mind. Paul mentions this figurative helmet, as well as “the breastplate of faith and love,” when he discusses the importance of staying awake spiritually. (1Th 5:6, 7) A Christian who has this helmet on his head looks “intently toward the payment of the reward,” as Moses did. (Heb 11:26) If he keeps his hope of salvation strong, he will stay awake spiritually.​—See study note on Eph 6:17.

5:10

asleep: Or “asleep in death.” The Greek word rendered “are asleep” is used in connection with being dead. (Mt 9:24; Mr 5:39 and study note; Lu 8:52) Here at 1Th 5:10, Paul apparently speaks of being awake or asleep in the sense of being alive or dead.

5:11

keep encouraging: Or “keep comforting,” as the same Greek word is rendered at 1Th 4:18.​—See study note on Ro 12:8.

5:12

presiding over you: Or “directing you; taking the lead among you.” The Greek word pro·iʹste·mi literally means “to stand before (in front of)” and may include the ideas of leading, conducting, directing, showing an interest in, and caring for others.

admonishing: The Greek word used here (nou·the·teʹo) combines the words for “mind” (nous) and “to put” (tiʹthe·mi). It could literally be rendered “to put mind in.” In some contexts, it could convey the idea of “to warn,” as at 1Th 5:14.

5:13

give them extraordinary consideration: This expression emphasizes the affection and high esteem that Christians should have for those who are “working hard” among them. (1Th 5:12) The Greek word translated “extraordinary” is a strong expression combining Greek terms meaning “beyond,” “exceeding,” and “abundantly.”

5:14

warn: Or “admonish.”​—See study note on 1Th 5:12.

the disorderly: The Greek word for “disorderly” was often used regarding soldiers who broke ranks or who were undisciplined. First-century historian Josephus used the term to describe troops that “advanced in disorder.” In colloquial Greek, the word could describe an idle, lazy person, but more often it referred to someone who did not submit to accepted norms. Paul here uses the term in a broad sense to describe those in the Christian congregation who were unruly, disobedient, and guilty of significantly deviating from Christian standards.​—1Th 4:11; 2Th 3:6.

speak consolingly: The Greek verb for “speak consolingly” (pa·ra·my·theʹo·mai) is also used at Joh 11:19, 31 regarding the Jews who went to console Mary and Martha after the death of their brother, Lazarus. It denotes a great degree of tenderness and comfort.​—See study note on 1Co 14:3, where the related noun is rendered “consoles.”

those who are depressed: Or “those who are discouraged.” The Greek word used here (o·li·goʹpsy·khos) can literally be rendered “those of little soul.” Ancient Greek writers used a term with the opposite meaning, “those of great soul,” to refer to those who were self-confident and self-sufficient. So the term Paul here uses seems to include a lack of self-worth. The same Greek term was used in the Septuagint to translate Hebrew equivalents rendered “anxious” and “grief-stricken.” (Isa 35:4; 54:6) Some of those Thessalonian Christians may have been discouraged because of persecution or because of grief over the death of fellow believers. (1Th 2:14; 4:13-18) Paul does not urge fellow Christians to admonish or warn the depressed. Rather, he asks that Christians comfort or console them.​—See study note on speak consolingly in this verse.

be patient toward all: The Greek words referring to “patience” denote calm endurance and slowness to anger, qualities that Jehovah and Jesus constantly show in their dealings with humans. (Ro 2:4; 9:22; 1Ti 1:16; 1Pe 3:20; 2Pe 3:9, 15; see study note on Ga 5:22.) As imitators of Jehovah and Jesus, Christians are to be patient. (1Co 11:1; Eph 5:1) The Greek verb for “to be patient” is used twice in Jesus’ illustration about two slaves, each of whom pleaded: “Be patient with me.” (Mt 18:26, 29) The unforgiving “wicked slave” refused to be patient and merciful, in contrast with the master, whom Jesus uses to picture his heavenly Father. (Mt 18:30-35) Jesus’ illustration and the use of the same verb at 2Pe 3:9 suggest that being patient with others includes being forgiving and merciful.

5:17

Pray constantly: Paul was not expecting the Thessalonians to pray at every moment. Rather, he was encouraging them to have a prayerful attitude, always looking to God for guidance, ever conscious of the need for dependence on him in all aspects of life. (Pr 3:6) In several of his other letters, Paul gave similar encouragement.​—Ro 12:12; Eph 6:18; Php 4:6; Col 4:2.

5:19

Do not put out the fire of the spirit: The expression “put out the fire” renders a single Greek verb that literally means “to extinguish; to quench.” At Mr 9:48 and Heb 11:34, it is used in connection with symbolic and literal fire. Here Paul uses it in a figurative sense about God’s “spirit,” or active force. This spirit can be like a fire within Christians, causing them to “be aglow” with that force, invigorating them to speak and act in harmony with Jehovah’s will. (See Ro 12:11 and study note; see study note on Ac 18:25.) A Christian whose thinking and actions are in harmony with the flesh would be disregarding God’s holy spirit, in effect, extinguishing it within his own heart.​—Ga 5:17; 1Th 4:8.

5:20

prophecies: That is, messages from God. (See Glossary, “Prophecy.”) To treat divinely inspired messages with contempt means viewing them as of no value, ignoring them, and rejecting them disdainfully.

5:21

Make sure of: The Greek word used by the apostle Paul for to “make sure of” could also be rendered to “test.” This Greek word means to examine and scrutinize something to see if it is genuine. It was used in connection with testing precious metals. Paul uses the same Greek word at Ro 12:2 (see study note) in the expression “prove to yourselves.”

Make sure of all things: This statement shows that Christians must make sure that “all things” they accept as their beliefs are in harmony with God’s will. (Compare Ac 17:11.) In this context, Paul specifically says in verse 20: “Do not treat prophecies with contempt.” This warning indicates that the Thessalonian Christians were to “make sure” that any prophecies they put faith in were truly from God. In the first century C.E., some of Christ’s followers had the gift of prophecy. (Ro 12:6; 1Co 14:1-3) Yet, Jesus foretold that false prophets would also appear. (Mt 24:11, 24; Mr 13:22) Christians should consider the sort of person delivering the prophecy (Mt 7:16-20) and note whether its content harmonized with the inspired Scriptures. When Paul wrote to the Thessalonians (c. 50 C.E.), Matthew’s Gospel was likely the only part of the Christian Greek Scriptures already written. So to determine whether a prophecy or a teaching was truly from God, they needed to rely heavily on a careful study of the Hebrew Scriptures.

5:23

the spirit and soul and body of you brothers: Paul’s intense concern for the spiritual welfare of the entire first-century Christian congregation is reflected in his prayerful, heartfelt petition (verses 23, 24) in behalf of the brothers in Thessalonica. In this context, the three terms apparently have the following meaning: spirit, that is, the dominant attitude of the congregation (see study notes on 1Co 5:5; Ga 6:18; and Glossary, “Spirit”); soul, that is, the life, or existence, of the congregation (see Glossary, “Soul”); body, that is, the composite group of anointed Christians who make up the congregation. (Compare 1Co 12:12, 13.) Paul’s intense concern for the congregation is evident in his asking that God sanctify them “completely” and that He preserve them “sound in every respect.”

at the presence of our Lord Jesus Christ: See study note on 1Th 2:19.

5:26

with a holy kiss: See study note on Ro 16:16.

5:27

the Lord: In a context like this, “the Lord” could refer either to Jehovah God or to Jesus Christ. When the Hebrew Scripture background and the context provide no clear support for restoring the divine name, the New World Bible Translation Committee retained the rendering “Lord” so as not to overstep the bounds of a translator. (See App. C1.) While some translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here, in this context “Lord” could well refer to the Lord Jesus Christ.​—1Th 5:28.

5:28

be with you: Some manuscripts add “Amen” at the end of the letter. Although some of Paul’s letters end with “Amen” (Ro 16:27; Ga 6:18), the manuscript support for adding it here is not strong.