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Exegetical and Hermeneutical Commentary of 1 Thessalonians 1:10

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And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from the wrath to come.

10. and to wait for his Son from heaven even Jesus ] Lit., from the heavens: comp. 2Co 12:2, “the third heaven;” and Heb 4:14, “Jesus, Who (in ascending) hath passed through the heavens.” Heaven is a plural word in Hebrew, and its conception was manifold, implying the existence of successive regions and stages, like the Courts and Chambers of the Tabernacle, leading up to the innermost, immediate presence-chamber of the Most High.

This expectation separated the Church of Thessalonians from the Synagogue. It involved the belief in Jesus as the Christ (Act 17:3); and if Christ, then Son of God and King of His kingdom amongst men. “The kingdom and glory of God to” which “He is calling” the Thessalonians (ch. 1Th 2:12), will be inaugurated by the return of their Deliverer from heaven; and this they are awaiting. Jesus, God’s Son, had come already, to suffer affliction and to die for men’s salvation (1Th 1:6; ch. 1Th 2:15; 1Th 5:9). He had gone to heaven, “that He might receive His kingdom and return” (Luk 19:12; comp. Act 3:21), return as Judge to reward God’s faithful servants and to render to oppressors and persecutors their due (2Th 1:5-10). Such, we gather, had been the line of Paul and Silas’ teaching at Thessalonica: see Introd. Ch. III. Hence their readers were possessed with the idea of the parousia, or second advent of Christ. This formed a chief part of their religion. They were in truth “like men looking for their Lord, when He should return from the wedding” (Luk 12:36). Comp. note on “patience of hope,” 1Th 1:3; also ch. 1Th 4:13 ; 1Th 4:17, 1Th 5:1 ; 2Th 2:1-2; 2Th 2:16.

From 1Th 1:9-10 we may draw a definition of religion, as consisting of two things serving and waiting, seen in its present and future, its practical and its ideal aspect; the first springing out of faith, the second out of hope, while both gain through love their Christian character and spirit.

his Son whom he raised from the dead ] “The palmary argument in proof of the Divine sonship of Jesus” (Bengel): comp. Rom 1:4, “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead.” And Christ’s resurrection was equally the warrant of faith in His future kingdom and judgeship, “whereof God hath given assurance, in that He hath raised Him from the dead” (Act 17:31). Indeed it was the seal of the whole Apostolic message (read 1Co 15:3; 1Co 15:14; 1Pe 1:3-5 ; 1Pe 1:21; Act 2:32-36; Act 3:13-21). Raised from the dead, Jesus was exalted as God’s Son, and man’s Saviour, and Lord of all things, to the highest heaven (Eph 1:20-22); and in this character He will return, as He said, “with His Fathers glory and with the holy angels,” to “render to every man according to his deeds” (Mat 16:27; Mar 8:38). The Resurrection was the first step in Christ’s glorification, the pledge of all the rest.

even Jesus, which delivered us from the wrath to come ] delivered should be delivereth (R.V.). The Greek participle is present (“the One delivering”); and such a participle, with the definite article, approaches the force of a substantive (see note on “all that believe,” 1Th 1:7), denoting a continued work, or perpetual office. Reference to 2Co 1:10, or 2Ti 4:17-18, where the same verb is used, will show that it signifies rescue rather than redemption, indicating the greatness of the peril, and the sympathy and power of the Deliverer.

This deliverance is not yet complete: see Rom 5:9-10, “having been justified by His blood, reconciled to God through the death of His Son, we shall be saved from God’s wrath, saved in His life.” It is a rescue “from the wrath to come ” (comp. Mat 3:7), more strictly, the wrath that is coming; as in Eph 5:6; Col 3:6. For God’s anger against sin is never quiet; it is on the way, like a tide that rises till it reach its full height. Comp. 2Th 2:11-12; Rom 1:18; Rom 1:28. As against the Jewish nation, the Apostle sees that its term is now reached: “His wrath is come upon them to the uttermost” (ch. 1Th 2:16). For others its recompenses are preparing, who “in their hardness and impenitence of heart” are “laying up for themselves a store of wrath” (Rom 2:4-6), comp. 2Th 1:7-10 and notes.

How Jesus “delivers us” from the wrath impending over sinful men, St Paul does not tell us here; he had certainly taught the Thessalonians. In ch. 1Th 5:8-10 he opposes to God’s “wrath” “ salvation through our Lord Jesus Christ, Who died for us;” and this shows that he had proclaimed at Thessalonica the same doctrine of reconciliation through the Cross which he expounds in the next group of his Epistles, and which was the core of his gospel from the beginning. On this most important point, see once more Introd. pp. 16, 17.

Fuente: The Cambridge Bible for Schools and Colleges

And to wait for his Son from heaven – It is clear from this and from other parts of these two Epistles, that the return of the Lord Jesus to this world was a prominent subject of the preaching of Paul at Thessalonica. No small part of these Epistles is occupied with stating the true doctrine on this point (1 Th 4:v.), and in correcting the errors which prevailed in regard to it after the departure of Paul. Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been inculcated there more frequently than it had been elsewhere, but the apostle adverts to it here particularly because it was a doctrine so well fitted to impart comfort to them in their trials 1Th 4:13-18, and because, in that connection, it was so well calculated to rouse them to vigilance and zeal; 1Th 5:1-11. He makes it prominent in the second Epistle, because material errors prevailed there in reference to it which needed to be corrected.

In the passage before us, he says that the return of the Son of God from heaven was an important point which had been insisted on when he was there, and that their conduct, as borne witness to by all, had shown with what power it had seized upon them, and what a practical influence it had exerted in their lives. They lived as if they were waiting for his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstrate that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense revealed in the Scriptures, to exert a powerful influence on the souls of people. It is eminently adapted to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life Joh 14:1-3; Act 1:11; 1Th 4:13-18; 2Pe 3:8-9; to lead us to watchfulness and to an earnest inquiry into the question whether we are prepared to meet him Mat 24:37-44; Mat 25:13; to make us dead to the world, and to lead us to act as becomes the children of light (1Th 5:5-9; to awaken and arouse impenitent and carless sinners 1Th 5:2-3; 2Pe 3:3-7, and to excite Christians to self-denying efforts to spread the gospel in distant lands, as was the case at Thessalonica. Every doctrine of the gospel is adapted to produce some happy practical effects on mankind, but there are few that are more full of elevated and holy influences than that which teaches that the Lord Jesus will return to the earth, and which leads the soul to wait for his appearing; compare notes, 1Co 1:7; Phi 3:20.

Whom he raised from the dead – See the Act 2:24-32 notes; 1Co 15:4-9 notes. Paul probably means to intimate here, that this was one of the great truths which they had received, that the Lord Jesus had been raised from the dead. We know it was a prominent doctrine wherever the gospel was preached.

Which delivered us from the wrath to come – Another of the prominent doctrines of Christianity, which was undoubtedly always inculcated by the first preachers of religion. The wrath to come is the divine indignation which will come upon the guilty; Mat 3:7. From that Christ delivers us by taking our place, and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this:

(1) That there was wrath which man had to dread – since Jesus came to deliver us from something that was real, and not from what was imaginary; and,

(2) That the same wrath is to be dreaded now by all who are not united to Christ, since in this respect they are now just as all were before he died; that is, they are exposed to fearful punishment, from which He alone can deliver. It may be added, that the existence of this wrath is real, whether people believe it or not, for the fact of its existence is not affected by our belief or unbelief.

Remarks On 1 Thessalonians 1

This chapter teaches:

(1) That it is right to commend these who do well; 1Th 1:3. Paul was never afraid of injuring any one by commending him when he deserved it: nor was he ever afraid to rebuke when censure was due.

(2) Christians are chosen to salvation; 1Th 1:4. Their hope of heaven depends on the election of God.

(3) It is possible for a people to know that they are chosen of God, and to give such evidence of it that others shall know it also; 1Th 1:4. It is possible for a church to evince such a spirit of piety, self-denial, love, and holiness, and such a desire to spread the gospel, as to show that they are chosen of God, or that they are a true church. This question is not to be determined by their adherence to certain rites and forms; by their holding to the sentiments of an orthodox creed: or by their zeal in defense of the apostolic succession, but by their bringing forth the fruits of good living. In determining that the church at Thessalonica was chosen of God, Paul does not refer to its external organization, or to the fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it evinced the true spirit of Christian piety; and particularly that they had been zealous in sending the gospel to others. There were three things to which he referred:

1.That the gospel had power over themselves, inducing them to abandon their sins;

2.That it had such influence on their lives that others recognized in them the evidence of true religion; and,

3.That it made them benevolent, and excited them to make efforts to diffuse its blessings abroad.

(4) If a church may know that it is chosen or elected of God, it is true of an individual also that he may know it. It is not by any direct revelation from heaven; not by an infallible communication of the Holy Spirit; not by any voice or vision; but it is in the same way in which this may be evinced by a church. The conversion of an individual, or his election of God, may be certainly known by himself, if,

1.The gospel is received as the word of God, and induces him to abandon his sins;

2.If it leads him to pursue such a life that others shall see that he is actuated by Christian principles; and,

3.If he makes it his great aim in life to do good, and to diffuse abroad, as far as he can, that religion which he professes to love. He who finds in his own heart and life evidence of these things, need not doubt that he is among the chosen of God.

(5) The character of piety in the life of an individual Christian, and in a church, is often determined by the manner in which the gospel is embraced at first, and by the spirit with which the Christian life is entered on; see the notes on 1Th 1:5-6. If so, then this fact is of immense importance in the question about organizing a church, and about making a profession of religion. If a church is so organized as to have it understood that it shall be to a considerable extent the patron of worldly amusements – a halfway house between the world and religion, that purpose will determine all its subsequent character – unless it shall be counteracted by the grace of God. If it is organized so as to look with a benignant and tolerant eye on gaiety, vanity, self-indulgence, ease, and what are called the amusements and pleasures of life, it is not difficult to see what will be its character and influence. How can such a church diffuse far and near the conviction that it is chosen of God, as the church at Thessalonica did And so of an individual. Commonly, the whole character of the religious life will be determined by the views with which the profession of religion is made. If there is a purpose to enjoy religion and the world too; to be the patron of fashion as well as a professed follower of Christ; to seek the flattery or the plaudits of man as well as the approbation of God, that purpose will render the whole religious life useless, vacillating, inconsistent, miserable. The individual will live without the enjoyment of religion, and will die leaving little evidence to his friends that he has gone to be with God. If, on the other hand, there be singleness of purpose, and entire dedication to God at the commencement of the Christian life, the religious career will be one of usefulness, respectability, and peace. The most important period in a mans life, then, is that when he is pondering the question whether he shall make a profession of religion.

(6) A church in a city should cause its influence to be felt afar; 1Th 1:7-9. This is true, indeed, of all other churches, but it is especially so of a church in a large town. Cities will be centers of influence in fashion, science, literature, religion, and morals. A thousand ties of interest bind them to other parts of a land, and though in fact there may be, as there often is, much more intelligence in a country neighborhood than among the same number of inhabitants taken promiscuously from a city; and though there may be, as there often is, far more good sense and capability to appreciate religious truth in a country congregation than in a congregation in a city, yet it is true that the city will be the radiating point of influence. This, of course, increases the responsibility of Christians in a city, and makes it important that, like those of Thessalonica, they should be models of self-denial and of efforts to spread the gospel.

(7) A church in a commercial town should make use of its special influence to spread the gospel abroad; 1Th 1:7-9. Such a place is connected with remote lands, and those who, for commercial purposes, visit distant ports from that place, should bear with them the spirit of the gospel. Such, too, should be the character of piety in the churches in such a city, that all who visit it for any purpose, should see the reality of religion, and be led to bear the honorable report of it again to their own land,

(8) Such, too, should be the piety of any church. The church at Thessalonica evinced the true spirit of religion; 1Th 1:7-9. Its light shone afar. It sent out those who went to spread the gospel. Its members, when they went abroad, showed that they were influenced by higher and purer principles than those which actuated them before conversion, and than were evinced by the pagan world. Those who visited them, also, saw that there was a reality in religion, and bore an honorable report of it again to their own lands. Let any church evince this spirit, and it will show that it is chosen of God, or a true church; and wherever there is a church formed after the primitive model, these traits will always be seen.

(9) It is our duty and privilege to wait for the Son of God to return from heaven. We know not when his appearing, either to remove us by death, or to judge the world, will be – and we should therefore watch and be ready. The hope of his return to our world to raise the dead, and to convey his ransomed to heaven, is the brightest and most cheering prospect that dawns on man, and we should be ready, whenever it occurs, to hail him as our returning Lord, and to rush to his arms as our glorious Redeemer. It should be always the characteristic of our piety, as it was that of John to say, Even so, come, Lord Jesus; Rev 22:20.

Fuente: Albert Barnes’ Notes on the Bible

Verse 10. And to wait for his Son from heaven] To expect a future state of glory, and resurrection of the body, according to the Gospel doctrine, after the example of Jesus Christ, who was raised from the dead, and ascended unto heaven, ever to appear in the presence of God for us.

Delivered us from the wrath to come.] From all the punishment due to us for our sins, and from the destruction which is about to come on the unbelieving and impenitent Jews.

This was the news, the sounding out, that went abroad concerning the converted Thessalonians. Every where it was said: They have believed the Gospel; they have renounced idolatry; they worship the living and true God; they have received the gifts and graces of the Holy Spirit; they are happy in their souls, unspotted in their lives, and full of joy; expecting an eternal glory through that Christ who had died for and purged their sins, and who shall fashion their degraded bodies and make them like to his glorious body, and give them an eternal residence with himself in a state of blessedness.

These were glorious news; and, wherever they were told, prepared the way of the Gospel among the heathen. The mere preaching of the Gospel has done much to convince and convert sinners, but the lives of the sincere followers of Christ, as illustrative of the truth of these doctrines, have done much more: Truth represented in action seems to assume a body, and thus renders itself palpable. In heathen countries, which are under the dominion of Christian powers, the Gospel, though established there, does little good, because of the profane and irreligious lives of those who profess it. Why has not the whole peninsula of India been long since evangelized? The Gospel has been preached there; but the lives of the Europeans professing Christianity there have been, in general, profligate, sordid, and base. From them sounded out no good report of the Gospel; and therefore the Mohammedans continue to prefer their Koran, and the Hindoos their Vedas and Shasters, to the Bible. It should now ever be acknowledged, to the glory of God, that of late years a few apostolic men in that country are turning the tide in favour of the Gospel; and several eminent Europeans have warmly espoused the doctrine of Christ, and are labouring to circulate the word of God through the whole of British India.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And to wait for his Son from heaven: this is added to show the further power of the gospel upon them, they had not only faith to God-ward, as was said before, but to Christ-ward. They did not only turn to the true God, in opposition to the heathen, but to the Son of God as the true Christ, in opposition to the unbelieving Jews. For though he was the Son of David after the flesh, yet he was the Son of God also; and not by creation, as the angels are called the sons of God, nor by adoption, as the saints are, but by eternal generation, though the Man Christ Jesus by his personal union is the Son of God. And their faith respecting the Son of God, was their waiting for him from heaven; not that their faith consisted only in this, but it suited their present state of affliction to wait for Christs coming as a deliverer and rewarder, therefore here mentioned by the apostle; and their faith, hope, love, and patience may all be included in it. They believed that he was gone to heaven, and would come again, which are two great articles of the Christian faith. And though there was nothing in sense or reason, or any tradition, to persuade them of it, yet they believed it upon the apostles preaching it. And though the time of his coming was unknown to them, yet their faith presently put them upon waiting for it. And the certain time of his coming is kept secret, that the saints in every age may wait for it. Though he will not come till the end of the world, yet the saints ought to be influenced with the expectation of it in all generations that do precede it. It is to their advantage to wait for it, though they live not to see him come. And here the apostle concludes his account of the glorious effects of the gospel upon these Thessalonians; that which follows in the chapter is by way of doctrine concerning the Son of God.

Whom he raised from the dead; he mentions his resurrection from the dead after his sonship; for he was there declared to be the Son of God with power, Rom 1:4. And: Thou art my Son, this day have I begotten thee, applied to Christs resurrection, Act 13:33. Or the apostle mentions it to confirm their hope of his coming again. Had they heard of his death, and not of his rising again, they could not have expected his coming from heaven. It is used as an argument by Paul to the Athenians, that Christ will come again to judge the world by Gods raising him from the dead, Act 17:31. And these believers also might comfortably expect their own resurrection, seeing that he himself is already risen, at his coming; and so be supported under their present sufferings, though they should reach to the killing of the body.

Even Jesus: he that was before called the Son of God, is here called Jesus, or Saviour; a name that might more endear him to them, than by calling him the Son of God. And he mentions a great act of his salvation in the next words, and therefore here properly called Saviour; and when he comes, he will come to his peoples salvation, Heb 9:28.

Which delivered us from the wrath to come: if we read the word as our translation hath it, delivered, it looks to what Christ hath already done and suffered for our deliverance. If in the present tense, as the Greek now hath it, it implies a continued act: he is delivering us from the wrath to come, either by his intercession, or by supplies of his grace delivering us from the power of sin and temptations, and so preserving us in a state of salvation. Or if we read the word in the future tense, who will deliver us, as we often find the present tense both in the Hebrew and Greek to have a future signification, it refers to his last coming; and therefore the saints need not be afraid of the terror of that day, but wait for it; for though the wrath to come is greater than ever yet brake forth in the world, Rom 2:5, yet a drop of it shall not fall upon them. Though they may meet with temporal afflictions and chastisements at present, and may be assaulted by the wrath of men, yet they shall be free from the wrath to come. And this will be done by a powerful rescue of Christ, as the word imports, , notwithstanding all the danger and difficulty that may attend it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. This verse distinguishesthem from the Jews, as 1Th1:9 from the idolatrous Gentiles. To wait for the Lord’scoming is a sure characteristic of a true believer, and was prominentamidst the graces of the Thessalonians (1Co 1:7;1Co 1:8). His coming isseldom called his return (Joh14:3); because the two advents are regarded as different phasesof the same coming; and the second coming shall have featuresaltogether new connected with it, so that it will not be a mererepetition of the first, or a mere coming back again.

his Son . . . raised from thedeadthe grand proof of His divine Sonship (Ro1:4).

deliveredrather asGreek, “who delivereth us.” Christ has oncefor all redeemed us; He is our Deliverer ALWAYS.

wrath to come (1Th 5:9;Col 3:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And to wait for his Son from heaven,…. The Lord Jesus Christ, who is the natural, essential, and eternal Son of God; and whoever is truly converted, is not only turned to God the Father, and believes in him; but also believes in, receives, embraces, and professes his Son Jesus Christ; who became incarnate, and, in the human nature he assumed, obeyed, suffered, and died and rose again, and ascended into heaven, where he now is, and will be till the time of the restitution of all things; when he will descend from thence, and come and judge the world in righteousness; and from thence the saints expect him, and look and wait by faith for eternal glory and happiness by him, and with him at his appearance and kingdom; so that many articles of faith are contained in this expression, which these Thessalonians were acquainted with, believed, and acted upon: and Christ the Son of God is further described as that person

whom he raised from the dead; that is, God the Father raised from the dead, and whereby he was declared to be the Son of God; and which supposes his dying for the sins of his people, as it expresses his rising again for their justification; things which the faith of these believers was led unto, and in which light they viewed him:

even Jesus, which delivered us from wrath to come; which is revealed from heaven against sin, and comes upon the children of disobedience; which all men are deserving of, even God’s elect themselves, but shall not partake of, because they are not appointed to it, but to salvation; and because they are justified by the blood and righteousness of Christ, and so are saved from it; not from all fears about it, and apprehensions of it, which they are filled with, especially under first awakenings, and sometimes afterwards when under afflictive providences; but they are delivered from the thing itself, by which is meant vindictive punishment, even from all punishment in this life, for there is no wrath mixed with any of their mercies or their chastisements; and from all punishment in the world to come, which will fall heavy on others; and that because Christ has bore their sins, and the wrath of God and curse of the law, due unto them, in their room and stead.

Fuente: John Gill’s Exposition of the Entire Bible

To wait for his Son from heaven ( ). Present infinitive, like , and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle.

Whom he raised from the dead ( [] ). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter.

Jesus which delivereth us from the wrath to come ( ). It is the historic, crucified, risen, and ascended Jesus Christ, God’s Son, who delivers from the coming wrath. He is our Saviour (Mt 1:21) true to his name Jesus. He is our Rescuer (Ro 11:26, , from Isa 59:20). It is eschatological language, this coming wrath of God for sin (1Thess 2:16; Rom 3:5; Rom 5:9; Rom 9:22; Rom 13:5). It was Paul’s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Ac 17:31f.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God’s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.

Fuente: Robertson’s Word Pictures in the New Testament

To wait for [] . N. T. o. Several times in LXX, as Job 2:9; Job 7:2; Isa 59:11. Paul ‘s usual word is ajpekdecomai : see Rom 8:19, 28, 25; 1Co 1:7; Phi 3:20.

From heaven [ ] . Lit. from the heavens. Comp. 1Co 14:47; 1Th 4:16; 2Th 1:7. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in LXX, the plural occurring mostly in the Psalm. Oujranov is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayirn signifies height, high district, the upper regions. Similarly we have in N. T. ejn uJyistoiv in the highest [] , Mt 21:9; Mt 2:14; ejn uJyhloiv in the high [] , Heb 1:3. Paul ‘s usage is evidently colored by the Rabbinical conception of a series of heavens : see 2Co 12:2; Eph 4:10. Some Jewish teachers held that there were seven heavens, 14 others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas’s doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante’s Paradiso with its nine heavens. 15 The words to await his Son from heaven strike the keynote of this Epistle.

Jesus which delivered [ ] . More correctly, delivereth. See on Mt 1:21. Ruesqai to deliver, mostly in Paul. Lit. to draw to one’s self. Almost invariably with the specification of some evil or danger or enemy. Swzein to save is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath : see Mt 1:21; Mr 6:56; Mr 8:36; Act 2:40; Rom 5:9 : but swzein is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ.

The wrath to come [ ] . Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Rom 5:9 Rom 7:19; 1Th 2:16. Sometimes for the punishment which wrath inflicts, as Rom 12:4; Eph 5:6; Col 3:6. See on J. 3 36. The phrase wrath to come is found in Mt 3:7; 50, 3 7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction.

Fuente: Vincent’s Word Studies in the New Testament

1) “And to wait for his Son from heaven” (kai anamenein ton huion autou ek ton ouranon) “and to await (tarry for) the Son of him (to come) from the Heavens”; The world waited near 4 millenniums for his first coming and he came on time, Gal 4:4-5; He will come on time the second time, Heb 10:36-37.

2) “Whom he raised from the dead” (hon egeiren ek ton nekron) dead corpses”; Act 2:32; Act 3:15; Act 4:10; Act 4:33; Act 5:30; Act 7:57; Act 10:40-43; Act 13:29-30; Act 13:33; Act 13:37. The-living Christ, raised from the dead, was the motivating factor in the life of New Testament believers.

3) “Even Jesus, which delivered us from the wrath to come” (lesoun ton hruomenon hemas ek tes orges tes erchomenes) “Jesus, the one delivering us (progressively) from the coming wrath”; The wrath to come” from which the risen Christ has delivered us, does deliver us, and shall deliver us, is the righteous judgment of God, as a penalty from all unconfessed or unforgiven sin; Rom 4:24-25; 2Co 1:10; Eph 1:13; Rom 5:9 declares “we shall be saved from wrath through him.”

Fuente: Garner-Howes Baptist Commentary

10 Whom he raised up. He makes mention here of Christ’s resurrection, on which the hope of our resurrection is founded, for death everywhere besets us. Hence, unless we learn to look to Christ, our minds will give way at every turn. By the same consideration, he admonishes them that Christ is to be waited for from heaven, because we will find nothing in the world to bear us up, (517) while there are innumerable trials to overwhelm us. Another circumstance must be noticed; (518) for as Christ rose for this end — that he might make us all at length, as being his members, partakers of the same glory with himself, Paul intimates that his resurrection would be vain, unless he again appeared as their Redeemer, and extended to the whole body of the Church the fruit and effect of that power which he manifested in himself. (519)

(517) “ Et faire demeurer fermes;” — “And make us remain firm.”

(518) “ A laquelle ceci se rapporte;” — “To what this refers.”

(519) “ Laquelle il a vne fois monstree en sa personne;” — “Which he once shewed in his own person.”

Fuente: Calvin’s Complete Commentary

Text (1Th. 1:10)

10 and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.

Translation and Paraphrase

10.

And (how you turned from idols with a new hope, that has caused you) to look confidently for his (Gods) son (to come) from heaven, (the very son) whom He raised up from the dead, (even) Jesus, who is delivering us from the wrath (of Gods judgment) that is coming (upon this whole world).

Notes (1Th. 1:10)

The Thessalonians turned to God to do two things:

(1)

To serve the living and true God; 1Th. 1:9.

(2)

To wait for Jesus to come from heaven; 1Th. 1:10.

The verb wait indeed means to wait, but has the added sense of patience and trust. We should thus be waiting for the return of our Lord Jesus. Our Lord has promised most definitely that He will return. He cautioned us to be watching always. The apostles always taught their converts to watch for His return. Mat. 24:44; Tit. 2:13. Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ.

Some interpreters have said that Paul taught the people of his generation to expect the Lord to come within their lifetime. Then in the course of time, as the Lord delayed His coming, Paul changed his doctrine. If that were true, it would prove that Paul was NOT giving inspired teachings when he first told the people to wait for the Lords return. We reject any such interpretation of Pauls teachings. Paul himself has given us abundant proof that he spoke by revelation of Jesus Christ, and not from men. See Pauls defense of his ministry in Gal. 1:11-24; Gal. 2:1-9. We believe that when correctly understood Pauls teachings about the Lords return (and any other matter) are true and beyond challenge.

Even while Paul was with the Thessalonians, he told them that some things would have to happen first before the Lords coming. See 2Th. 2:5. Paul taught the same thing that Jesus himself taught, namely that the Lord MIGHT come at any time. Paul never said that Christ would definitely come within anyones lifetime, including his own. We challenge anyone to produce a verse from Pauls writings that indicates that Paul said that Christ was going to come within his lifetime. Even today the teaching that Christ will surely come some time, and may come any time, is the true teaching. We must be watching always for the Lords coming. The Lord says that He will come just when we think He is not coming. Mat. 24:44.

We are sometimes told that waiting on the second coming tends to throttle Christian service. Supposedly, people become dreamers, But just the opposite is true. Those who believe the Lord is coming, and maybe very soon, are out winning souls, going to new foreign mission fields, translating the Scriptures into new languages that have never had the word of God, and broadcasting on the radio. They may not be in Washington, D.C., lobbying for a socialistic system of government and economics, but they will be doing what the Lord told them to dopreaching, baptizing, teaching. The socialistic schemers are not doing anything but running the country into bankruptcy and making its money worthless, even when they are doing it in the name of religion. Those who believe the Lord is coming again will be working to turn men to righteousness.

The fact that God raised Jesus from the dead guarantees that Christ will return, and that there will be a judgment. Act. 17:31; 1Co. 15:12; 1Th. 4:14.

The word delivered is actually a present tense, indicating continuous action (and we have indicated this in our translation). Jesus is delivering us. Some interpreters feel that this present tense form is timeless, and refers to a single act of deliverance which Jesus will do for us at a given time in the future. We prefer to think of our deliverance as continual. For Jesus delivers us from evil every day. Mat. 6:13. What we are now doing determines whether or not we shall escape in the day of Gods wrath. I am thankful that Jesus is now delivering us from the sins that would cause Gods wrath to fall upon us in the day of wrath. Rom. 5:9 : Much more, then, being now justified by his blood, we shall be saved from wrath through him. We are being delivered now from the future wrath that would come upon us for our present sins.

The wrath to come is not a popular subject, but it is coming, regardless of mens unwilingness to face it. John the Baptist said, Who hath warned you to flee from the wrath to come? Mat. 3:7. Rev. 6:17 tells you of a fearful time when even kings will try to hide themselves, For the great day of his wrath is come, and who shall be able to stand? Gods wrath is described as a winepress, with the earth cast into it, and the earth, like grapes in a winepress, was stomped down, and blood came out of the winepress. Rev. 14:19-20. God has seven great vials (or bowls) of wrath to pour out on the earth. Rev. 15:7. Compare Rom. 2:5.

Some people speculate that the wrath of God will be poured out during a period of tribulation after Christ has once come and taken the Christians out of the earth, leaving the sinners behind. It seems more probable to us that the wrath of God is to be poured out upon the nations in a series of wars and disasters before Christ comes, and then the terrors of the judgment and hell will consummate His righteous wrath against those who have flouted His laws and despised His mercy. (See Special Study II on page 242, A Secret Rapture Considered.) But however the wrath may come, the sure thing is that it IS coming, and that Jesus is delivering the saints from it.

The wrath to come. (1Th. 1:10).

(1)

A sure thing. Joh. 3:36; Rom. 1:18; Eph. 5:6.

(2)

A sure thing. Rom. 2:5-6; Rom. 9:22; 1Th. 2:16; 2Th. 2:10; 2Th. 2:12.

(3)

A terrible thing. Rev. 14:10-11; Rev. 14:19-20.

(4)

An escapable thing. 1Th. 1:10; 1Th. 5:9; Rom. 5:9.

Fuente: College Press Bible Study Textbook Series

(10) And to wait.The idea of the Advent is that which both here and throughout the Epistle occupies the foreground in the minds of St. Paul and his friends. These two infinitives, to serve and to wait, express not so much the intention of the Thessalonians in turning, as the condition into which they came by turning.

Whom he raised.Not only proves His Sonship (Rom. 1:4), but also gives a kind of explanation of the awaiting Him from heaven.

Delivered.Better, delivereth.

To come.Better, which is already coming. The wrath is on its way to the world, to appear with Christ from heaven (2Th. 1:7-8), and He is day by day working to save us from it (Heb. 7:25).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. Wait Christian life rests not in the present, but looks forward and upward. It expects, hopes, and waits. Forward, for it has an endless future; upward, for its great future event is the coming of Christ through the parting skies. That is the most solemn of all events, for it is the day of retributive doom; and the most glorious of all events, for it is the commencement day of the Christian’s everlasting joy. Paul’s preaching of this great event thrilled the Thessalonians through and through. Christians of this age have, necessarily, through lapse of time, a less sensuous and nervous impression of the “ideal presence” of the judgment throne; but should possess a no less vivid realization of a fact which, in its own time, will be present.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Th 1:10. Which delivered us Who delivered us. Doddridge.

Inferences.What an infinite mercy it is, when the gospel comes to any of our souls, not in words only, but with the impressive power of the Holy Ghost! This is an evident proof of the favour of God, and of our interest in Christ, which can only be known by its fruits; such as the witness of the Spirit of God, faith, love, and patience under sufferings for Christ’s sake; a thorough conversion in heart and life from every idol to the living and true God; a holy imitation of Christ, and of his servants, as far as they follow him; and a hopeful expectation of his glorious coming to deliver us from all our troubles. And how desirable is it to have tokens of God’s love, and of the power of his grace, in an eminent degree! Such receive his word with full assurance of its divine truth, excellence, and importance, and, with joy in the Holy Ghost, not withstanding all the tribulations which may befal them for its sake; they are a credit to the gospel, and noble examples to other believers; and are spoken of with admiration and joy to all that hear of them, and love the truth as it is in Jesus. With what pleasure do his ministering servants own one another, and reflect on every remarkable success of their labours, and on a testimony in the consciences of their hearers, that the power of the Spirit is with them! They affectionately salute the dear converts; they abound in thankfulness for them, and continually recommend them in their prayers to the grace and blessing of God the Father, and of our Lord Jesus Christ, in every remembrance of them.

And, O how animating to every true believer is the thought of the eternal Son of God, as the risen Jesus, who, having saved them from their sins, will deliver them, if faithful unto death, from the wrath to come.

REFLECTIONS.1st, The Apostle begins with his usual address, joining two of his brethren with himself. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ, called to the worship of the true God, in and through Christ Jesus, and united to him by faith, as living members of his body: grace be unto you, and peace from God our Father, and the Lord Jesus Christ; may all the blessings of the gospel covenant be your portion, partaking of the boundless grace of God, and enjoying that sweetest peace of conscience which results from a sense of his pardoning and sanctifying love!

2nd, With thanksgiving and prayer the Apostle, on their behalf, approached a throne of grace. We give thanks to God always for you all, making mention of you in our prayers:

1. Remembering, without ceasing, (1.) your work of faith, which is proved to be unfeigned, by the blessed effects it has produced on your hearts and lives: And, (2.) Your labour of love, love to Jesus and one another engaging you to every good word and work, and making you willing to submit to any hardships for his glory and the advantage of your brethren: And also, (3.) your patience of hope in our Lord Jesus Christ, even that lively hope which faith in him inspires, and which strengthens you with patient courage to endure under every cross, in the sight of God and our Father, to whom we can appeal for our constant and thankful remembrance of you, and trust that you approve yourselves to him in all fidelity: knowing, brethren beloved, your election of God, that you have been called from Gentilism to be partakers of all the blessings and privileges of the gospel, to be the children of God, and heirs of the eternal inheritance, which he will certainly bestow upon you, if faithful unto death.

2. He thanks God for the success of his preaching among them. For our gospel came not unto you in word only, to your ears, but also in power, and in the Holy Ghost, who bore his attestation to the truth by miracles, accompanied it with divine evidence to the conscience, and caused it to enter into your penitent and believing hearts, in much assurance of your interest in the promised blessings; as ye know what manner of men we were among you for your sake, with what patience and perseverance, in the midst of much persecution, we delivered our message, zealous for your souls; and how God was pleased graciously to own our labours. Note; Nothing fills a faithful minister’s heart with deeper gratitude than the beholding the success of his labours.

3rdly, The Apostle describes the happy effects which the gospel had produced among them.
1. Ye became followers of us in faith, patience, and sufferings, and of the Lord Jesus, the perfect pattern which we desire to imitate; having received the word in much affliction: far from being stumbled at the persecution which was raised against us, or being discouraged, ye were filled with joy of the Holy Ghost; and, as your tribulations abounded, your consolation by Jesus Christ abounded also.

2. You were eminently distinguished by your conduct on that occasion, so that ye were ensamples of courage, constancy, and zeal, to all that believe in Macedonia and Achaia; for from you sounded out the word of the Lord, the fame of your faith and the remarkable success of the gospel among you went forth; not only in Macedonia and Achaia, but also in every place, your faith to Godward is spread abroad, and much spoken of, so that we need not to speak any thing in your commendation: for they themselves, among whom this good report of you is spread, shew of us, what manner of entering in we had unto you; and need not our information, having been already made acquainted with all the circumstances; and how ye turned to God from idols, to serve the living and true God, who alone hath life in himself, and is the author thereof to all his creatures, and besides whom there is no God; and to wait for his Son from heaven, in faith and hope, whom he raised from the dead for our justification, even Jesus, which delivered us from the wrath to come; and but for him we must all have perished eternally. Note; (1.) Good examples are mightily influential. (2.) Wherever the true grace of God comes, it will turn the heart from all its sinful pursuits, and from idols, to cleave to him in faith and love alone. (3.) We owe it to the Son of God that we are rescued from everlasting burnings. Had he not interposed on our behalf, our estate had been as desperate as that of the devils themselves. (4.) They who are partakers of the gospel salvation constantly keep in mind the second coming of the Lord, waiting with desire his appearing, and making it their labour and prayer to be ready to meet him in the clouds.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Th 1:10 . It may surprise us that this characteristic mark is given not as faith in Christ (comp. Act 20:21 ; also Joh 17:3 ), but the hope of His advent. But, on the one hand , this hope of the returning Christ presupposes faith in Him, as also clearly points to faith as its necessary condition and presupposition; and, on the other hand , in the circumstances which occasioned the composition of this Epistle, the apostle must have been already led to touch in a preliminary manner upon the question, whose more express discussion was reserved to a later portion of his Epistle.

] here only in the N. T.; in 1Co 1:7 , Phi 3:15 , etc., stands for it. Erroneously Flatt: to expect with joy. The idea of the nearness of the advent as an event, whose coming the church might hope to live to see, is contained in .

] belongs to . A brachyology , in the sense of , see Winer, p. 547 [E. T. 775].

] is emphatically placed before , as God by the resurrection declared Christ to be His (comp. Rom 1:4 ). Hofmann strangely perverts the passage, that Paul by assigns a reason for , because “the coming of the man Jesus from where He is with God to the world where His saints are, has for its supposition that He has risen from where He was with the dead.” There is no emphasis on , its only purpose is for completing the idea of .

] The present participle does not stand for (Grotius, Pelt); it serves to show that is not begun only at the judgment, but already here, on earth, inasmuch as the inward conviction resides in the believer that he, by means of his fellowship with Christ, the , is delivered from all fears of a future judgment.

] stands therefore as a substantive. See Winer, p. 331 [E. T. 443].

] wrath , then the activity of wrath, punishment. It has also this meaning among classical writers. See Kypke, in den Obss. sacr. , on Rom 2:5 .

Also ] is not equivalent to (Grot., Pelt, and others), but refers to the certain coming of the wrath at the judgment, which Christ will hold at His advent (comp. Col 3:6 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

READER! is it our privilege, like this Church, to give thanks to God always for the divine grace, and mercy, and love, bestowed upon us? Can it be said to you, and to me, as the Apostle did to the Thessalonians, in the remembrance of our work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God our Father? Can we with full assurance of faith, and in the enjoyment of the same testimonies as Paul here marked down, take up the well-grounded confidence of our election of God? Oh! then, let us see to it, that our faith in Jesus is a working faith, working by love. That our hope is that hope founded in Christ, and his blood, and righteousness, which maketh not ashamed. That our patience is that which the Apostle elsewhere describes, and which worketh experience. And in the exercise of which, we wait for the return of the Son of God from heaven, who hath delivered us from the wrath to come. This will be an honorable testimony to the Spirit’s work in our heart, and will most plainly show, in the midst of the awful day in which we live, what manner of entering in the word of grace hath had in our souls; and how, through the regenerating power of the Spirit, the Lord hath turned our hearts from idols to serve the living and true God. Blessed be the electing love of God the Father, the redemption by Christ, and the quickening of God the Holy Ghost!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

Ver. 10. And to wait for his Son ] This is pinned as a badge to the sleeve of every true believer, that he looketh and longeth for Christ’s coming to judgment. The old character of God’s people was, they waited for the consolation of Israel, Christ’s first coming; so is it now, the earnest expectation of his second coming.

Which delivered us from the wrath to come ] This is the Etymon, the notation of his name Jesus, a Saviour. Salvation properly betokeneth the privative part of man’s happiness, but includeth the positive too. King Alphonsus, when he saw a poor man pulling his beast out of a ditch, he put to his hand to help him. Is it not more that Christ should stoop so low as to help us (who were in worse condition than the beasts that perish) out of the ditch of destruction? The devil is said to be , a roaring lion, but our comfort is, that the Lion of the tribe of Judah is he that delivereth us from the wrath to come. The Sun of righteousness (as Pelbartus saith, allegorizing God’s covenant signified by a rainbow) falling into a cloud of passion, is our security against a deluge of damnation.

The wrath to come ] There is a present wrath that men suffer; and who knoweth the power of this wrath? Even according to a man’s fear, so is God’s wrath, Psa 90:11 . Let a man fear never so much, he shall be sure to feel more, when God’s wrath falls upon him. A timerous man can fancy vast and terrible fears; fire, sword, racks, scalding lead, boiling pitch, running bell metal. Yet all this is but as a painted fire to the wrath to come, that eternity of extremity, which graceless persons shall never be able to avoid or to abide.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 .] The especial aspect of the faith of the Thessalonians was hope : hope of the return of the Son of God from heaven: a hope, indeed, common to them with all Christians in all ages, but evidently entertained by them as pointing to an event more immediate than the church has subsequently believed it to be. Certainly these words would give them an idea of the nearness of the coming of Christ: and perhaps the misunderstanding of them may have contributed to the notion which the Apostle corrects, 2Th 2:1 ff.: see note there. By . , that whereby ( Rom 1:4 ) Jesus was declared to be the Son of God with power, is emphatically prefixed to His name.

] who delivereth : not = . , still less as E. V., past , ‘ who delivered ,’ but descriptive of His office, = ‘our Deliverer,’ as , &c.

. which is coming: cf. Eph 5:6 ; Col 3:6 .

Fuente: Henry Alford’s Greek Testament

1Th 1:10 . In preaching to pagans, the leaders of the primitive Christian mission put the wrath and judgment of God in the forefront ( cf. Sabatier’s Paul , 98 f.), making a sharp appeal to the moral sense, and denouncing idolatry ( cf. Sap., 14, 12 f., 22 f.). Hence the revival they set on foot. They sought to set pagans straight, and to keep them straight, by means of moral fear as well as of hope. Paul preached at Thessalonica as he did at Athens (Act 17:29-31 ; see Harnack’s Expansion of Christianity , i. 108 f.) and the substance of his mission-message on the wrath of God is preserved in Rom 1:18 to Rom 2:16 . The living God is manifested by His raising of Jesus from the dead, His awakening of faith in Christians, and His readiness to judge human sin in the hereafter. Seeberg ( der Katechismus der Urchristenheit , 82 85) finds here an echo of some primitive Christian formula of faith, but his proofs are very precarious. . This marked them out from Jewish proselytes, who might also be said to have turned from idols to serve the living God. The quiet combination of monotheism and a divine position of Jesus is striking ( cf. Kattenbusch, op. cit. , ii. 550 f.). . , both the hope and the historical fact lay outside the experience of the Thessalonians, but both were assured to them by their experience of the Spirit which the risen Jesus had bestowed, and which guaranteed His final work. Were it not for touches like the deeper sense of , the celestial origin of Jesus, and the eschatological definition of , one might be tempted to trace a specious resemblance between this two-fold description of Christianity at Thessalonica and the two cardinal factors in early Greek religion, viz. , the service of the Olympian deities ( ) and the rites of aversion ( ) which were designed to deprecate the dark and hostile powers of evil. Paul preached like the Baptist judgment to come. But his gospel embraced One who baptised with the Spirit and with the fire of enthusiastic hope ( cf. 1Co 1:7 ).

Fuente: The Expositors Greek Testament by Robertson

wait for. Greek. anameno. Only here in N.T. In Septuagint of Job 7:2. Isa 59:11. A much stronger word than meno, p. 1511.

Son. App-108.

heaven = the heavens. See Mat 6:9, Mat 6:10.

raised. App-178.

from the dead. App-139.3 but with the texts App-139.4.

Jesus. App-98.

delivered = rescueth.

us. Paul and the brethren are intended, being Jews. See 1Th 1:9.

from. App-104.iv but texts read App-104.vii.

wrath, &c. = the coming wrath. See 1Th 2:16.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] The especial aspect of the faith of the Thessalonians was hope: hope of the return of the Son of God from heaven: a hope, indeed, common to them with all Christians in all ages, but evidently entertained by them as pointing to an event more immediate than the church has subsequently believed it to be. Certainly these words would give them an idea of the nearness of the coming of Christ: and perhaps the misunderstanding of them may have contributed to the notion which the Apostle corrects, 2Th 2:1 ff.: see note there. By . , that whereby (Rom 1:4) Jesus was declared to be the Son of God with power, is emphatically prefixed to His name.

] who delivereth: not = . ,-still less as E. V., past, who delivered, but descriptive of His office, = our Deliverer, as , &c.

.-which is coming: cf. Eph 5:6; Col 3:6.

Fuente: The Greek Testament

1Th 1:10. , and to wait for) The compound, , is applied to Him who has so gone away, as that He is about to come [again], Joh 14:3, note; Act 1:11, note. I do not altogether deny the return, but I say that the coming is elegantly used for His return, because the glorious coming has very many things altogether new connected with it. [To be waiting for [Him], is the most certain characteristic of the true Christian.-V. g.]- , whom He raised from the dead) The preeminent (palmarium) argument is here brought in, from which [viz. His resurrection] it is evident, that Jesus is the Son of God.-, Who delivers) Christ once , hath redeemed us, He alway , delivers us.- , from the wrath to come) The wrath comes at the last judgment, ch. 1Th 5:9.

Fuente: Gnomon of the New Testament

1Th 1:10

and to wait for his Son from heaven,-The second coming of the Lord Jesus Christ was an element in Pauls teaching which made a very deep impression on the Thessalonian believers; it was to them a great object of Christian hope. They not only believed he would come again; they were eager for his coming. They, in their suffering and distress, like the apostle John, were ever ready to say: Amen: come, Lord Jesus. (Rev 22:20.) It is a matter of fact that hope in this sense does not hold its ancient place in the hearts of many professed Christians of today. So far from being a power of God in the soul, a victorious grace, it is a sure token that God is absent. Instead of inspiring, it discourages; it leads to numberless self-deceptions; men hope their lives are right with God when they ought to search them and see. This, when our relations to God are concerned, is a degradation of the very word. The Christian hope is laid up in heaven. The object is the Lord Jesus. (1Ti 1:1.) It is not precarious, but certain; it is not ineffective, but a great and energetic power. Anything else is not hope at all. The operation of true hope is manifold. It is a sanctifying grace, for every one that hath this hope set on him purifieth himself, even as he is pure. (1Jn 3:3.)

whom he raised from the dead, even Jesus,-The apostle connects the raising of Jesus from the dead with the deliverance of the Christian from the wrath to come. A destruction awaits all sinners before God. [This is the fact, which, when they came to understand it, brought Peter and the other disciples into a new life of hope, for he says: Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead. (1Pe 1:3.) This fact, when he came to know it, changed the life of Saul the persecutor into the bond servant of Jesus Christ. (Act 9:1-9; 1Co 9:1; Gal 1:16.) That the historic fact-Jesus Christ risen from the dead (2Ti 2:8)-is the complete vindication of the truth of the gospel is declared by the Lord himself: Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and. that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.” (Luk 24:46-47.) ]

who delivereth us from the wrath to come.-Jesus came to save his people from their sins, that they might be delivered from the wrath of God against all sin and ungodliness. This freeing from sins and the consequent deliverance from the wrath by Jesus Christ is the good news that was sounded out from Thessalonica to all places around.

Fuente: Old and New Testaments Restoration Commentary

wait: 1Th 4:16, 1Th 4:17, Gen 49:18, Job 19:25-27, Isa 25:8, Isa 25:9, Luk 2:25, Act 1:11, Act 3:21, Rom 2:7, Rom 8:23-25, 1Co 1:7, Phi 3:20, 1Th 1:7, 1Th 2:7, 2Ti 4:1, Tit 2:13, Heb 9:28, 2Pe 3:12, 2Pe 3:14, Rev 1:7

whom: Act 2:24, Act 3:15, Act 4:10, Act 5:30, Act 5:31, Act 10:40, Act 10:41, Act 17:31, Rom 1:4, Rom 4:25, Rom 8:34, 1Co 15:4-21, Col 1:18, 1Pe 1:3, 1Pe 1:21, 1Pe 3:18, Rev 1:18

Jesus: 1Th 5:9, Mat 1:21, Rom 5:9, Rom 5:10, Gal 3:13, 1Pe 2:21

the wrath: Mat 3:7, Luk 3:7, Heb 10:27

Reciprocal: Exo 12:13 – and when Num 16:48 – General Psa 19:14 – redeemer Psa 56:13 – For Psa 86:13 – and thou Isa 8:17 – I will Isa 40:31 – they that Isa 56:6 – join Isa 64:4 – waiteth Jer 23:22 – then Lam 3:25 – good Hos 2:23 – Thou art my God Mal 2:6 – and did Mat 6:13 – deliver Joh 3:36 – but Act 9:35 – turned Act 11:21 – turned Rom 1:3 – his Son Rom 1:13 – even Gal 2:20 – the Son Gal 5:5 – wait Eph 5:23 – he 2Th 3:5 – and into 2Ti 4:8 – that love Heb 6:18 – who Heb 9:12 – having Heb 13:20 – brought Jam 5:8 – ye also 1Jo 1:3 – with his

Fuente: The Treasury of Scripture Knowledge

1Th 1:10. Wait for is from ANAMENO which Thayer defines, “to wait for one,” then explains it to mean, “to await one whose coming is known or foreseen.” It is true that all people must wait for the coming of Christ in the sense that nothing can be done by them to hasten His coming. The idea is that Christians are waiting with confidence that He will come again. The interest in Christ’s second coming is in the truth that he overcame death when in this world and thereby provided deliverance from the wrath of God that is to come upon the disobedient. His coming will be the time when those who have accepted this deliverance will be gathered to Him.

1Th 1:10 G2532 AND G362 [G5721] G3588 TO AWAIT G5207 SON G846 HIS G1537 FROM G3588 THE G3772 HEAVENS, G3739 WHOM G1453 [G5656] HE RAISED G1537 FROM AMONG “THE” G3498 DEAD G2424 JESUS, G3588 WHO G4506 [G5740] DELIVERS G2248 US G575 FROM G3588 THE G3709 G3588 WRATH G2064 [G5740] COMING.

Fuente: Combined Bible Commentary

1Th 1:10. To wait for his Son from heaven. The second coming of our Lord was one of the most important and familiar topics, both in His own teaching and in that of His apostles. The expectation of this coming was inculcated as the proper attitude for a Christian; the hope of it enabled them to endure suffering and loss, and prompted them to diligence and unworldliness. The time of the second coming was left uncertain, that it might be considered possible any day, and that thus each generation might live in the apprehension of its close proximity, and feel its chastening and stimulating influence. Latet ultimus dies, ut observetur omnis dies (Augustine). The Christian who profoundly loves his Lord cannot but say daily, Come, Lord Jesus.

Whom he raised from the dead. This is inserted either as proof of the Sonship of Jesus, or to show that His coming from heaven was rendered possible by His resurrection.

Who delivereth us, i.e. our Deliverer.

The coming wrath. The terrible judgments which were predicted as coming on the world, and through which the wrath, i.e. the punitive justice, of God should be felt (see 1Th 5:9; 2Th 1:7-10).

Fuente: A Popular Commentary on the New Testament

Note here, 1. A description, a heart-affecting, yea, a soul- affecting description of that wrath which doth await every wicked and impenitent sinner; it is a wrath to come; after thousands, yea millions of years, that sinners have lain under it; still it is a wrath to come; and they are as far from being delivered from it, as the first hour they fell under it.

Note, 2. That Jesus Christ delivered up himself to death, that he might be a Saviour and deliverer of his people from this wrath; let it break forth when it will, not a drop of it shall ever fall upon any one of them.

Note, 3. That believers may warrantably expect deliverance by Christ from this wrath, seeing God has raised him from the dead.

Note, 4. Therefore, may and ought they to wait and wish, to look and long, for his coming from heaven, when deliverance from wrath will be perfected and completed.

Here the apostle produces a further evidence of these Thessalonians’ conversion, namely, that they did not only turn from idols to serve God the Father, but did also believe in Jesus Christ his only Son: this act of faith is expressed by waiting, they waited for his Son from heaven, that is, by faith, they expected that Christ, whom the apostle had preached to them, and was gone to heaven, would certainly come again from thence, to deliver his redeemed ones from the wrath to come, that is from the punishment and vengeance eternally due unto them for sin. And the ground of this their expectation was Christ’s resurrection from the dead; to wait for his Son from heaven, whom he raised from the dead. Note here, 1. A description, a heart-affecting, yea, a soul-affecting description of that wrath which doth await every wicked and impenitent sinner; it is a wrath to come; after thousands, yea millions of years, that sinners have lain under it; still it is a wrath to come; and they are as far from being delivered from it, as the first hour they fell under it. Note, 2. That Jesus Christ delivered up himself to death, that he might be a Saviour and deliverer of his people from this wrath; let it break forth when it will, not a drop of it shall ever fall upon any one of them. Note, 3. That believers may warrantably expect deliverance by Christ from this wrath, seeing God has raised him from the dead. Note, 4. Therefore, may and ought they to wait and wish, to look and long, for his coming from heaven, when deliverance from wrath will be perfected and completed.

Fuente: Expository Notes with Practical Observations on the New Testament

and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come. [Paul had gone from Thessalonica to Athens, and from Athens to Corinth. He may have done considerable missionary work in the smaller villages about Corinth. Now, as he went about through Corinth and through these villages he found that instead of being permitted to tell of the good work which he had done at Corinth, he himself had to become a listener while strangers told him how he had preached the gospel there, and how those who had been for generations worshipers of dead idols had turned unto the living God, and those whose fathers had for centuries worshiped the imaginary gods of that Mount Olympus under whose shadow they dwelt, had suddenly become worshipers of the true God as revealed in Christ: thus becoming disciples of a religion which taught that Jesus was the Son of God, that he had been raised from the dead, that he had ascended to heaven, from whence he had promised to return to his waiting disciples, whom he keeps in a constant state of justification, so that they are delivered from every manifestation of the wrath of God, either now present or to be revealed at the last judgment.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

1:10 And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from {e} the wrath to come.

(e) This word “the” is not put here without reason: and by “wrath” is meant that revenge and punishment with which the Lord will in time judge the world in his terrible wrath.

Fuente: Geneva Bible Notes

They were also awaiting the return of God’s Son "out of the heavens" (Gr. ek ton ouranon). This is the only place in 1 and 2 Thessalonians where Paul called Jesus God’s Son. Their action was the evidence of their hope (1Th 1:3). Jesus’ resurrection is indisputable proof of His deity and the prerequisite to His return.

"To the extent that the Thessalonians accepted the resurrection as an act of God, it would give them confidence in the prospect of Christ’s coming in power." [Note: Ibid., p. 87.]

"Believers live anticipating a coronation (2Ti 4:8) rather than a condemnation." [Note: Martin, p. 66.]

"Wrath is the holy revulsion of God’s being against that which is the contradiction of his holiness." [Note: John Murray, The Epistle to the Romans , 1:35.]

When Paul spoke of "the wrath to come" did he have in mind the general outpouring of God’s wrath on unbelievers in eternal damnation? Or did he mean a specific instance of God outpouring His wrath at a particular time in history yet future? The commentators, regardless of their eschatological positions, take both positions on this question. For example, some amillennialists believe Paul was speaking generally. [Note: E.g., William Hendriksen, New Testament Commentary: Exposition of I and II Thessalonians, p. 57.] However other amillennialists believe Paul referred to a specific event, namely, the judgment associated with the second coming of Christ. [Note: E.g., Morris, The Epistles . . ., pp. 40-41, and idem, The First . . ., p. 64.] In the amillennial scheme of things this judgment will end the present age. Premillennialists also disagree with one another on this point. For example, some take Paul’s words as a general reference. [Note: E.g., John F. Walvoord, The Thessalonian Epistles, p. 17; and David A. Hubbard, "The First Epistle to the Thessalonians," in The Wycliffe Bible Commentary, p. 1350, who was a premillennial posttribulationist.] Others believe Paul had in mind the Tribulation, which for a pretribulationist is the next great outpouring of God’s wrath in history. [Note: E.g., D. Edmond Hiebert, The Thessalonian Epistles, p. 71.]

If this was the only reference to "the wrath to come" in this epistle, we might conclude that Paul was probably referring to the outpouring of God’s wrath on unbelievers generally. There is no specific reference to a particular judgment here. However, later he spent considerable space writing about the outpouring of God’s wrath in the Tribulation (1Th 4:13-18; 1Th 5:1-11). Therefore it seems to me that this is the first reference to that outpouring of wrath in the epistle (cf. 1Th 2:16; 1Th 5:9). The biblical revelation about the relationship of church saints to the wrath of God strongly implies a pretribulation rapture of the church. [Note: See Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, pp. 192-222; and Gerald B. Stanton, Kept from the Hour, pp. 25-50.]

". . . the choice of erchomene [’come’] rather than mellousa [’come’] . . . may have been determined by the fact that Paul purposes to express not so much the certainty . . . as the nearness of the judgment. Nearness involves certainty but certainty does not necessarily involve nearness." [Note: James E. Frame, A Critical and Exegetical Commentary on the Epistles of St. Paul to the Thessalonians, p. 89.]

The outpouring of God’s wrath occurs at many times in history. One of these judgments is the Tribulation (Mat 24:21; Rev 7:14) that will come upon the whole earth in the future (Rev 3:10). Another is the great white throne judgment at the end of the Millennium (Rev 20:11-15).

"Used technically, as it so frequently is in the NT, ’wrath’ (orges) is a title for the period just before Messiah’s kingdom on earth, when God will afflict earth’s inhabitants with an unparalleled series of physical torments because of their rejection of His will [i.e., the Tribulation] (Mat 3:7; Mat 24:21; Luk 21:23; Rev 6:16-17)." [Note: Thomas, p. 248.]

The Greek preposition ek, translated "from," can mean either "away from" or "out of." Other passages teach that believers will not experience any of God’s wrath (e.g., Joh 3:36; Joh 5:24; Rom 5:1; Rom 8:1; Rom 8:34; et al.). Consequently "away from" seems to be the idea Paul intended here. [Note: See Daniel B. Wallace, "A Textual Problem in 1 Thessalonians 1:10: ’Ek tes ’Orges vs ’Apo tes ’Orges," Bibliotheca Sacra 147:588 (October-December 1990):470-79.]

How will God keep believers "away from" His wrath as He pours it out during the Tribulation? Pretribulationists say He will do so by taking us to heaven before the Tribulation begins. [Note: John F. Walvoord, The Rapture Question, p. 72. Cf. Revelation 3:10.] Midtribulationists say we will enter the Tribulation, but God will take us to heaven before the outpouring of His wrath that will occur only during the second half of the Tribulation. [Note: Harold John Ockenga, "Will the Church Go Through the Tribulation? Yes," Christian Life (February 1955), pp. 22, 66.] Posttribulationists believe we will go through the entire Tribulation and God will protect us from the outpouring of His wrath during that time. [Note: George E. Ladd, The Blessed Hope, p. 121-22; J. Barton Payne, The Imminent Appearing of Christ, p. 143; Arthur D. Katterjohn, The Tribulation People, p. 98; William R. Kimball, The Rapture: A Question of Timing, p. 70; and Alexander Reese, The Approaching Advent of Christ, p. 226.] 1Th 1:10 does not state exactly how God will deliver us "away from" His wrath when He will pour it out in the Tribulation. Other passages in 1 Thessalonians, however, point to a pretribulational deliverance (e.g., 1Th 4:13-18; 1Th 5:4-10).

Preservation from the wrath of God is part of the believer’s hope. This chapter, like all the others in this epistle, closes with a reference to Jesus Christ’s return (cf. 1Th 2:19; 1Th 3:13; 1Th 4:13-18; 1Th 5:23).

"That attitude of expectation is the bloom, as it were, of the Christian character. Without it there is something lacking; the Christian who does not look upward and onward wants one mark of perfection." [Note: James Denney, The Epistles to the Thessalonians, p. 59.]

"To wait for him has ethical implications; those who wait are bound to live holy lives so as to be ready to meet him (cf. 1Th 5:6-8; 1Th 5:23)." [Note: Bruce, p. 19.]

"In 1Th 1:10 the Thessalonian believers are pictured as waiting for the return of Christ. The clear implication is that they had a hope of His imminent return. If they had been taught that the great tribulation, in whole or in part, must first run its course, it is difficult to see how they could be described as expectantly awaiting Christ’s return. Then they should rather have been described as bracing themselves for the great tribulation and the painful events connected with it." [Note: Hiebert, p. 205. Cf. Bruce, p. 18; Stanton, pp. 108-37; Wayne A. Brindle, "Biblical Evidence for the Imminence of the Rapture," Bibliotheca Sacra 158:630 (April-June 2001):142-44. ]

Imminent means likely, not certain, to happen without delay: impending. Other passages that teach the imminency of the Lord’s return include 1Co 1:7; 1Co 4:5; 1Co 15:51-52; 1Co 16:22; Php 3:20; Php 4:5; 1Th 4:15-17; 2Th 2:1-2; Tit 2:13; Jas 5:7-9; 1Jn 2:28; and Rev 3:11; Rev 22:7; Rev 22:12; Rev 22:17; Rev 22:20. [Note: See Earl D. Radmacher, "The Imminent Return of the Lord," in Issues in Dispensationalism, pp. 247-67; and Showers, pp. 127-53.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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