Exegetical and Hermeneutical Commentary of 1 Thessalonians 5:9
For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
9. For God hath not appointed us to wrath ] In the strict order of the words, appointed us not unto wrath, but (to something very different) unto the obtaining of salvation through our Lord Jesus Christ.
“Obtaining” is securing, making a thing absolutely one’s own, as in 2Th 2:14 (see note), “the obtaining of the glory of our Lord Jesus Christ.” In Heb 10:39 the same word is rendered “ saving of the soul;” in Eph 1:14 it signifies, passively used, a sure possession. In all these instances it points beyond the present attainment of salvation, still subject to trial and hazard, to the full realisation thereof, which is the object of the Christian’s hope (1Th 5:8), as it is the end of God’s designs for him.
“Salvation,” in St Paul and in the N. T. generally, includes the whole of the benefits and blessings of the Gospel, the entire new life and well-being that it brings, both to the individual man and to the world; but it is referred more specifically to two essential elements, or moments, in the great process of renewal (1) that spoken of in Luk 1:77 as “knowledge of salvation in remission of sins,” and (2) to man’s deliverance from the grave and entrance on the risen life of the future world, “salvation that is in Christ Jesus with eternal glory” (2Ti 2:10). In the word redemption this double reference is even more conspicuous: see, e.g., Eph 1:7; Eph 1:14. To this ultimate “salvation” the Apostle directs his readers’ thoughts and hopes.
“Appointed” reminds us of “election” (ch. 1Th 1:4, see note); it implies the authority with which God called the Thessalonians to salvation (comp. ch. 1Th 2:12), as well as the fact of His gracious intention respecting them. Comp. 1Ti 1:12, “appointing me to service,” and ch. 1Th 3:3 above. In 2Th 2:13-14 (see notes) this Divine appointment of grace is more fully set forth.
For the negative side of God’s purpose not unto anger see notes on wrath in ch. 1Th 1:10; 1Th 2:16; 2Th 1:8-9. With the thought of Christ’s second coming, so constantly present to St Paul’s mind at this time (see Introd. pp. 18 21), there were present also the issues of the Last Judgement and its solemn contrast the glorious “salvation” then to be attained by the sons of God, and the final and awful manifestation of His “anger” against the wicked. Similarly “the day of the Lord” is seen in Rom 2:5 as a “day of wrath and revelation of the righteous judgement of God;” and in this light, wrath and future salvation are contrasted in Rom 5:9-10, just as they are here. There also, as in this passage, Christ’s death (see 1Th 5:10) is set forth as our ground of hope in this prospect; through “His blood” we are brought from the sense and fear of God’s anger into His favour, and entitled to expect that eternal redemption will be ours.
It was the conviction that such is God’s purpose and will respecting those who believe in Christ that made St Paul’s “helmet of salvation so strong, and gave it all its splendour. Read Rom 8:31-39 as a commentary on this saying.
On the fall title “our Lord Jesus Christ” see note to ch. 1Th 1:3.
Fuente: The Cambridge Bible for Schools and Colleges
For God hath not appointed us to wrath – This is designed as an encouragement to effort to secure our salvation. The wish of God is to save us, and therefore we should watch and be sober; we should take to ourselves the whole of the Christian armor, and strive for victory. If he had appointed us to wrath, effort would have been in vain, for we could do nothing but yield to our inevitable destiny. The hope of a final triumph should animate us in our efforts, and cheer us in our struggles with our foes. How much does the hope of victory animate the soldier in battle! When morally certain of success, how his arm is nerved! When everything conspires to favor him, and when he seems to feel that God fights for him, and intends to give him the victory, how his heart exults, and how strong is he in battle! Hence, it was a great point among the ancients, when about entering into battle, to secure evidence that the gods favored them, and meant to give them the victory.
For this purpose they offered sacrifices, and consulted the flight of birds and the entrails of animals; and for this armies were accompanied by soothsayers and priests, that they might interpret any signs which might occur that would be favorable, or to propitiate the favor of the gods by sacrifice. See Homer, passim; Arrians Expedition of Alexander, and the classic writers generally. The apostle alludes to something of this kind here. He would excite us to maintain the Christian warfare manfully, by the assurance that God intends that we shall be triumphant. This we are to learn by no conjectures of soothsayers; by no observation of the flight of birds; by no sacrifice which we can make to propitiate his favor, but by the unerring assurance of his holy word. If we are Christians, we know that he intends our salvation, and that victory will be ours; if we are willing to become Christians, we know that the Almighty arm will be stretched out to aid us, and that the gates of hell cannot prevent it.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:9-10
For God hath not appointed us unto wrath
Gods everlasting purpose
I.
Gods purpose is–
1. That we should not be lost. We all deserve wrath. All have sinned, and every sin the Divine indignation will avenge. The longer we live in sin, therefore, the greater the amount of wrath our iniquities are treasuring up. And yet, although we are daily provoking the Divine anger, God has not appointed us to wrath. He willeth not the death of a sinner.
2. That we should be saved. The kingdom He has prepared from the foundation of the world.
(1) This should comfort us in trial. Gods purpose none can frustrate. Fear not, little flock, etc.
(2) Dont distress yourselves about election. God has told you that His will is that all men should be saved , and, therefore, if any one perishes, it is not because of Gods secret purpose, but His own want of inclination. Ye will not come.
II. Its accomplishment.
1. There is only one way in which Gods purpose can be effected: By our Lord Jesus Christ. Neither is there salvation in any other. The grand subject of Christianity is Christ; and those who do not make Christ all in all are like those Jewish builders who refused the headstone of the corner, or like the foolish man who built on the sand.
2. In what respect salvation is through Jesus Christ is plainly told us: Who died for us. Christs death rescues us from wrath. That which our sins provoked was borne by Christ.
3. How sad the mistake of those who think little or nothing of Christs atonement, on which hinges our salvation. He that believeth, and he only, shall be saved.
III. Its effects.
1. Life with Christ on earth. Whether we wake. To me to live is Christ. To this end Christ was called Emmanuel. This life is in union with Christ. Wherever you go, Christ goes. He never leaves or forsakes you.
2. Life with Christ in heaven. Our bodies sleep, but not our souls. Absent from the body, etc. This day shalt thou be with Me in paradise. This association will be–
(1) More intimate than that on earth.
(2) More blessed.
(3) More enduring.
Conclusion: We hence perceive–
1. The nature of our present existence. If we are Christians, this life is only the porch to a better; if not, a porch to a worse.
2. The readiness of God to save. He willeth not the death of a sinner. (C. Clayton, M. A.)
Called to salvation
God is pleased to day to put up before your eyes the white flag of mercy, calling you to come to Jesus and live. But recollect, if you do not yield to it, He will put up the red flag of threatening, and then the black flag of execution will not be far off. Perhaps some of you have been suffering under bodily disease–take that as a warning. When our vessels of war would stop a suspicious vessel, they fire a shot athwart her bows as a warning. If she does not haul to, perhaps they give another; and if no notice is taken of this, the gunners go to their business in real earnest, and woe to the offender. Your affliction is the gospels warning gun. Pause awhile, I beseech you; ask the Lord in mercy to look upon you, that you may be saved! As I think upon some of you here who are not saved, I feel some thing like the boy I read of yesterday in the newspapers: Last week there were two lads on the great rocks of Lundy Island, in the Bristol Channel, looking for seagulls eggs; one of them went far down the cliff, and lost his footing, and when his brother, hearing a faint voice, looked down, he saw him clinging to a jutting crag, and striving in vain to find a place for his feet. There stood the anxious brother, alarmed and paralyzed with dread, quite unable to help the younger one in so much peril below, who soon relaxed his hold and was dashed to pieces far beneath. I feel somewhat like that alarmed brother, only there is this happy difference: I can hope for you, and bid you hope for yourselves. You are clinging now, perhaps, to some false hope, and striving to find a rest where rest is not to be found; but the strong-winged Angel of the everlasting gospel is just underneath you this morning, crying, Drop now; simply, drop into My arms; I will take you and bear you aloft in safety. That Angel as the Angel of the Covenant, the Lord Jesus Christ. You must be dashed to pieces forever unless you rest in Him; but cast yourself upon Him, I pray you, and then, as you are carried in safety far off from every fear, you will magnify the grace of God and extol the glorious gospel. (C. H. Spurgeon.)
Who died for us that whether we wake or sleep. More exactly watch. So popular a motto of early Christian life–caught as it was from the lips of Christ (Mar 13:34-37)–that it took the form of a name–Gregory. It has been said that there are three sleeps for man–those of nature, sin, and death; and three corresponding awakenings–those of nature, righteousness, and life eternal. It is of the second that Paul speaks here. Salvation is through our Lord Jesus Christ, who died for us for this purpose, in order that, whether we keep lifes long toilful watch, or fall asleep in what is called death, we should have our true life together with Him. (Bp. Alexander.)
Salvation
I. It is life We shall live. This is the common Scripture designation of all we include in Spiritual and eternal life. All that is opposed to death; the holy, happy, and immortal existence of the whole man, soul and body.
II. Life with Christ. Association or communion. Companionship with Christ.
2. Participation of His life, its power, holiness, blessedness, glory.
III. The life of all. We shall all–all the redeemed, all those dear to us who belong to Christ, all in every age and nation who love Him, are to be made the subjects of this life. (C. Hodge, D. D.)
Assured salvation through Christ
The Thessalonians had groundless fears for their departed friends (1Th 4:13).
I. Gods purpose.
1. We are not appointed to wrath.
2. We are appointed to salvation.
3. We are appointed to salvation obtainable by our Lord Jesus Christ.
II. Nothing can frustrate this purpose.
1. Because Christ has died for us. A continent of truth is spread out in this one fact.
III. Our salvation is assured to us.
1. In this present existence–whether we wake.
2. In death–or sleep. Salvation has two parts–that which is present, or the state of grace; and that which is future, or the state of glory.
IV. We are united to Christ, and our life is joined to His life; and thus, whether we live or die, we are the Lords. It should be noticed, however, that the glory and chief hope of the Church are not to be realized at death (of the individual), but at the Lords coming: one is not to anticipate the other, but all are to be glorified together at Christs coming (1Th 4:14-17; Col 3:4; Heb 11:40). Death affects the mere individual, but the coming of Christ, the whole Church. At death our souls are invisibly and individually with the Lord; at Christs coming, the whole church, with all its members, in body and soul, shall be visibly and collectively with Him.
V. Here is an enduring basis for hope and comfort.
1. Salvation is sure–as sure as Omnipotence can make it in view of Christs death.
2. Salvation will be complete. The body shall be raised in im mortal strength and beauty, and the soul shall be sinless and happy in the service of God.
3. Grief over the dead is natural (Joh 11:31-35; Php 2:27); but, with the hope of resurrection and recognition hereafter, it should be moderated.
4. In all this we perceive the immense benefits revelation and grace have conferred upon us.
(1) In contrast with heathenism. The Greeks believed in the immortality of the soul, but knew nothing about the resurrection of the body. Their dead were called shades. Even the Egyptians did not believe in the resurrection of the body, unless the return of the spirit, as it was believed, to inhabit the mummified body, can be called a resurrection.
(2) As culminating in the Gospel. The Old Testament presented the two doctrines as counterparts to each other–the immortality of the soul and the resurrection of the body. But these two doctrines were not so clearly understood in the Old Testament times as in the New. That they were revealed is evident from such passages as relate to Enoch and Elijah, the raising of the dead, and from Psa 16:9; Psa 16:11; Psa 17:15; Psa 73:24; Pro 14:32; Isa 38:18-19, etc. These doctrines were made illustrious by the death, resurrection, and ascension of the Lord Jesus Christ, and by explicit statements in the New Testament. Hence, in its clearer light, there is more of hope, joy, and comfort than was possible before the coming of Christ. He is the first fruits of them that slept. (L. O. Thompson.)
Christs desire for His peoples company
How all-inclusive the passage is! The whole of that grand purpose for which the Bible was written is contained in these few lines. What have you not in this verse? You have Christ, His death, His substitutionary work, His resurrection, the fact of His present life, the assurance of His return, the saints salvation, the saints eternal glory. This text is also a window through which we look into the heart of Christ, and behold the Saviours great desire that all His people should live together with Him.
I. Loves desire. That we should live together with Him.
1. Viewed from one stand point, this is only natural. Grant love, and you are necessarily compelled to grant something else–desire for the presence of the object beloved. I cannot imagine it possible for the two ever to be separated. Love is always restless until the object of affection is close by. In proportion as the love is pure and intense, so will the delight in the nearness of the object become intensified; and Christ finds His greatest happiness in having His people near Him. Have you joy in communion? He joys more. As you look up to Him, do you feel constrained to sing? He, too, when He looks down on you, feels that He must sing; for the Lord thy God in the midst of thee is mighty: He will joy over thee with singing.
2. And yet it is very marvellous.
(1) Where did the love spring from? Why did He love me at all? Has any friend on earth treated any of us half so ill as we have treated Christ? And yet His choicest desire is that we shall live together with Him. Is it not strange that, though there are some people who would not care to have you in their house, yet Christ wants to have you in His home?
(2) Mysterious? More so still when I call to mind the fact that I do not like to live with myself. Self is my plague. And yet how strange that, though I want to get away from self, Christ wants me to go and live with Him.
3. How all-inclusive the desire is. It is that we should not only live with Him, but together with Him. What is that?
(1) Take it as including all His people, and then it teaches us that Christ is not content for one to be absent. He wants to see all the members of His family brought round the table. Is it not always so when there is love to all? What is the bliss of heaven? All His people together. Fathers united once more to the children who went before, husbands reunited with wives, friends with friends–all together; and then all together with Him. To Christs eye that is the most beautiful picture that heaven itself can present–Christ and all His numerous family, without an absentee.
(2) Or does together apply to Christ? And, if so, there is a beautiful thought in it. You may live in the same house with a person, and yet not live together. Together implies a certain amount of intimacy. When Christ brings His people together He brings them to a home. He does not merely collect a multitude of people. No; in heaven there will be holy familiarity.
II. Loves method to obtain its desire. Christs was most costly. Greater love hath no man than this, etc. If you would measure Christs love, you can only do so by the Cross. Here is the explanation of Calvary. If you say that Christ died in order to satisfy Divine justice, to make an atonement for sin, to deliver from hell–all that is true. But now put it in a more beautiful way: that I might live together with Him who died not on a soft bed, but hanging on hard timber; not with loving friends around, but a hooting crowd; not with death lit up by His Fathers smile, but crying, Eloi, etc., out on a felons hill. And He died in my place. If He had not, I must. Now there is no room for doubt. If, when you were a sinner, Jesus loved you enough to die for you, do you not think that now you are one of His friends, He will love you enough to bring you home?
III. The only conditions that can satisfy Christs desire. Christ is not going to be disappointed. Any way, whether we wake or sleep, He means that we shall be with Him. What is intended by these words?
1. Take them literally. Sleeping or waking, conscious or unconscious, the saint and the Saviour are never far apart.
2. Awake or asleep means living or dying. Christ will have our company living. Christ would not be satisfied merely to have our company in the glory. He wants it down here. His delight is to commune here with His ransomed ones. And suppose we fall asleep in death. Death is but the Lords black chariot that He sends to bring His darlings home. The billow of death never washed a soul from the Saviours arms. It washes the soul from a thousand other hands that try to retain it, but it only sweeps the spirit away to its eternal home.
3. The chief meaning is that, whether by resurrection or translation, we shall be with Him (1Th 4:16). Then there are some who will fall asleep in death, and there are others who will be alive and awake at Christs coming. Will He be satisfied only to have one of the companies with Him.? No; He died for us that, whether we wake or sleep, we should live together with Him. We shall pass either through the portals of death, or over them as did Elijah; but, either way, the goal reached will be the same. (A. G. Brown.)
Oneness with Christ
A well built stone gets to be one with the foundation. In the old Roman walls the mortar seems to be as hard as the stones, and the whole is like one piece; you must blow it to atoms before you can get the wall away. So is it with the true believer; he rests upon his Lord till he grows up into Him, till he is one with Jesus by a living union, so that you scarce know where the foundation ends and where the upbuilding begins; for the believer becometh all in Christ, even as Christ is all in all to him. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. For God hath not appointed us to wrath] So then it appears that some were appointed to wrath, , to punishment; on this subject there can be no dispute. But who are they? When did this appointment take place? And for what cause? These are supposed to be “very difficult questions, and such as cannot receive a satisfactory answer; and the whole must be referred to the sovereignty of God.” If we look carefully at the apostle’s words, we shall find all these difficulties vanish. It is very obvious that, in the preceding verses, the apostle refers simply to the destruction of the Jewish polity, and to the terrible judgments which were about to fall on the Jews as a nation; therefore, they are the people who were appointed to wrath; and they were thus appointed, not from eternity, nor from any indefinite or remote time, but from that time in which they utterly rejected the offers of salvation made to them by Jesus Christ and his apostles; the privileges of their election were still continued to them, even after they had crucified the Lord of glory; for, when he gave commandment to his disciples to go into all the world, and preach the Gospel to every creature, he bade them begin at Jerusalem. They did so, and continued to offer salvation to them, till at last, being everywhere persecuted, and the whole nation appearing with one consent to reject the Gospel, the kingdom of God was wholly taken away from them, and the apostles turned to the Gentiles. Then God appointed them to wrath; and the cause of that appointment was their final and determined rejection of Christ and his Gospel. But even this appointment to wrath does not signify eternal damnation; nothing of the kind is intended in the word. Though we are sure that those who die in their sins can never see God, yet it is possible that many of those wretched Jews, during their calamities, and especially during the siege of their city, did turn unto the Lord who smote them, and found that salvation which he never denies to the sincere penitent.
When the Jews were rejected, and appointed to wrath, then the Gentiles were elected, and appointed to obtain salvation by our Lord Jesus Christ, whose Gospel they gladly received, and continue to prize; while the remnant of the Jews continue, in all places of their dispersion, the same irreconcilable and blasphemous opponents of the Gospel of Christ. On these accounts the election of the Gentiles and the reprobation of the Jews still continue.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For God hath not appointed us to wrath, but to obtain salvation: some expositors make these words an argument to all the duties of holiness mentioned both in this and the foregoing chapters; and it is true, that the knowledge of our being elected, or appointed to salvation, doth not in the elect encourage to sin or sloth, as some affirm, but engage to all holiness: but I had rather restrain the words, and that either to the hope of salvation, mentioned immediately before, and then the sense to be this, we may well hope for salvation seeing God hath appointed us to it; or, to his whole discourse about the coming of Christ, and so they may give the reason why the dead in Christ must rise, and must, with the living saints, meet the Lord in the air, and be for ever with him; yea, and why they need not fear the destruction that will come upon others at that day, and why they should be watchful for its coming, because, saith the apostle: God hath not appointed us to wrath but to obtain salvation, & c. Having spoken of two sorts of persons, the children of the day, and children of the night, and the sudden destruction of the one and salvation of the other at the coming of Christ, he here ascends to the first original of both, which is Gods appointment, which is an act of Gods sovereign will, determining mens final estates; which seems to be more than mere prescience or foreknowledge, an act of Gods mind, as appears by Rom 8:29; 1Pe 1:2, or more than appointing of the means and way of salvation; but not of persons to be saved, or of persons only materially, as to the number how many, but not formally, or individually, who they are that shall be saved; whereas the apostle writes of some whose names are in the book of life, Phi 4:3, and that from the foundation of the world, Rev 17:8, and chosen before the foundation of the world, Eph 1:4; otherwise, every mans salvation would depend more upon the uncertainty of mans will, than the eternal and immutable will of God; whereas whatever God works in mans salvation, is according to the counsel of his will, Eph 1:11; and Gods counsel is certain, immutable, and eternal, extending not only to actions and means, but persons, Rom 8:29,30. Neither is this appointment of God grounded upon the foresight of mans faith; for if faith be the gift of God, this gift proceeds from Gods counsel and fore-appointment; else men may say: That I may be saved I must thank God, but that I am saved I must thank myself: and hence there is a possibility for no man to be saved, and all the counsels of God in Christ to be made frustrate. But this is no place for controversy; only where God appoints to salvation, he appoints also to means, and without the means there is no attainment of the end, Eph 1:4; 1Pe 1:2. And the apostle here makes salvation stand opposite to wrath; what before he called destruction, 1Th 5:3, he here calleth wrath, because Gods wrath produceth it, and is manifested in it. And those that are saved are delivered from it; and the supreme reason is, because they were not appointed to it, but to salvation, and none that are appointed to the one are appointed to the other. The vessels of wrath and of mercy are set in an opposite distinction, Rom 9:22,23, and so in the text, to illustrate the mercy of God the more in them that are saved. And whereas the apostle calls it the obtaining of salvation, it implies mans endeavours for it, though he be appointed of God to it; and speaking positively, not only of himself, but these believing Thessalonians also, he hath appointed us to obtain salvation, doth not this also imply that some good assurance of salvation may be obtained in this world.
By our Lord Jesus Christ; the decrees of salvation are executed in him, and by him; and there is no salvation in any other, Act 4:12. And he saveth not only by his doctrine and example, as some have affirmed, but by his blood as the meritorious, and his Spirit as the efficient, cause of salvation. Whether the infinite wisdom of God could have found out another way I shall not inquire, but this it hath pitched upon, wherein mercy and justice are admirably glorified together, and the highest engagement imaginable laid upon men to love, serve, and honour their Creator. And as the freeness of Gods grace is manifested in his appointing men to salvation, so the exceeding riches of it, in saving them by Jesus Christ. And whereas two things are necessary to it, the reconciling us unto God, and restoring his image in us, the former we have by the merit of his blood, and the latter by the operation of his Spirit; so that we have no ground for that fond opinion, that if men walk honestly and uprightly, they may be saved in any religion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Forassigning the ground ofour “hopes” (1Th 5:8).
appointed usTranslate,”set” (Ac 13:47), inHis everlasting purpose of love (1Th 3:3;2Ti 1:9). Contrast Rom 9:22;Jdg 1:4.
tothat is, untowrath.
to obtainGreek,“to the acquisition of salvation”; said, according toBENGEL, Of One saved outof a general wreck, when all things else have been lost: so of theelect saved out of the multitude of the lost (2Th 2:13;2Th 2:14). The fact of God’s”appointment” of His grace “through Jesus Christ”(Eph 1:5), takes away the notionof our being able to “acquire” salvation of ourselves.Christ “acquired (so the Greek for ‘purchased’) theChurch (and its salvation) with His own blood” (Ac20:28); each member is said to be appointed by God to the”acquiring of salvation.” In the primary sense, God doesthe work; in the secondary sense, man does it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For God hath not appointed us to wrath,…. To destruction and ruin, the effect of wrath; though there are some that are vessels of wrath, fitted for destruction, of old ordained to condemnation, and who are reserved for the day of evil; but there are others who are equally children of wrath, as deserving of the wrath of God in themselves as others, who are not appointed to it; which is an instance of wonderful and distinguishing grace to them:
but to obtain salvation by our Lord Jesus Christ; salvation is alone by Christ, he alone has wrought it out; it is in him, and in no other; he was appointed to this work, was called and sent, and came to do it, and has done it; and God’s elect, who were chosen in him, are appointed in the counsel and purpose of God, to obtain, possess, and enjoy this salvation; and which, as this appointment may be known, as it was by these Thessalonians; the Gospel having come to them, not in word only, but in power, and in the Holy Ghost, and in much assurance; as it is an encouragement to faith and hope, so it excites to sobriety and watchfulness, and the discharge of every duty. The doctrine of predestination does not lead to despair, but encourages the hope of salvation; and it is no licentious doctrine, for election to salvation by Christ is through sanctification of the Spirit, and unto holiness; and good works are the fruits of it, and are what God has foreordained his people should walk in.
Fuente: John Gill’s Exposition of the Entire Bible
But unto the obtaining of salvation through our Lord Jesus Christ ( ). The difficult word here is which may be passive, God’s possession as in 1Pe 2:9, or active, obtaining, as in 2Th 2:14. The latter is probably the idea here. We are to keep awake so as to fulfil God’s purpose (, appointed, second aorist middle indicative of ) in calling us. That is our hope of final victory (salvation in this sense).
Fuente: Robertson’s Word Pictures in the New Testament
For [] . Special emphasis is laid on the hope of salvation. The exhortation to put it on is enforced by the fact that God ‘s appointment is to salvation and not to wrath.
To obtain [ ] . More literally, unto the obtaining. See on Eph 1:14. In three out of five instances in N. T. the word clearly means acquiring or obtaining. In Eph 1:14 and 1Pe 2:9, it is sometimes rendered possession (so Rev.). But in Ephesians the meaning is redemption or acquisition, or redemption which will give possession; and in 1st Peter a people for acquisition. The meaning here is that we might obtain. Comp. LXX, Mal 3:17.
Fuente: Vincent’s Word Studies in the New Testament
1) “For God hath not appointed us to wrath” (hoti ouk etheto hemas ho theos eis orgen) “because God did not appoint us (or set us out) unto wrath”; whatever wrath men receive in body or soul is primarily by exercise of their own choice, in rebellion against or disobedience to the calls and commands and warnings of God, Rom 1:18; Eph 6:4; Rev 6:17.
2) “But to obtain salvation” (alla eis peripoiesen soterias) “but unto obtainment of salvation”; deliverance from wrath, against all ungodliness, Rom 1:18; this salvation of appointment by provision and the will of God is the salvation of soul and life, Rom 13:11; Php_2:12; Jud 1:3.
3) “By our Lord Jesus Christ” (dia tou kuriou hemon lesou Christou) “Through our Lord Jesus Christ”; He provided salvation for the souls of all through His substitutionary sacrifice of himself; through His exemplary life He provided an example for the salvation of our lives of usefulness, so that one may save or lose his life’s influence for good or bad, to be rewarded, or saved” as if by fire”; Rom 1:16; Mar 8:34-37; 1Co 3:8; 1 Corinthians 13-15.
Fuente: Garner-Howes Baptist Commentary
9 For God hath not appointed us. As he has spoken of the hope of salvation, he follows out that department, and says that God has appointed us to this — that we may obtain salvation through Christ. The passage, however, might be explained in a simple way in this manner — that we must put on the helmet of salvation, because God wills not that we should perish, but rather that we should be saved. And this, indeed, Paul means, but, in my opinion, he has in view something farther. For as the day of Christ is for the most part regarded with alarm, (599) having it in view to close with the mention of it, he says that we are appointed to salvation
The Greek term περιποίησις means enjoyment, (as they speak,) as well as acquisition. Paul, undoubtedly, does not mean that God has called us, that we may procure salvation for ourselves, but that we may obtain it, as it has been acquired for us by Christ. Paul, however, encourages believers to fight strenuously, setting before them the certainty of victory; for the man who fights timidly and hesitatingly is half-conquered. In these words, therefore, he had it in view to take away the dread which arises from distrust. There cannot, however, be a better assurance of salvation gathered, than from the decree (600) of God. The term wrath, in this passage, as in other instances, is taken to mean the judgment or vengeance of God against the reprobate.
(599) “ D’autant que volontiers nous auons en horreur et craignons le iour du Seigneur;” — “Inasmuch as we naturally regard with horror, and view with dread the day of the Lord.”
(600) “ Du decret et ordonnance de Dieu;” — “From the decree and appointment of God.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 5:9-10)
9 For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, 10 who died for us, that, whether we wake or sleep, we should live together with him.
Translation and Paraphrase
9.
(We have this hope of salvation) because God (in His work of setting us into his kingdom for his own use) has not appointed us to (suffer the terrors of his everlasting) wrath (against sin), but (he has appointed us) unto the obtaining of salvation through the Lord Jesus, the anointed one.
10.
(The Lord Jesus Christ is he) who died for us (bearing our sins in his own body) so that whether we (live and) are watching (when the Lord returns) or (die and) are sleeping (at that time), we might live together with him.
Notes (1Th. 5:9-10)
1.
Christs death is so perfect a guarantee of salvation that even death cannot rob us of it. Whether we are alive or dead when Christ comes, we shall live together with Him. Our fellowship with the Lord will be uninterrupted by either life or death.
2.
Christians have not accepted Gods offer of pardon without God responding to their acceptance. For God has appointed us unto salvation.
(The word here translated appoint (tithemi) is in the Greek middle voice. In this voice it means to place for ones self, (Thayer.) We have emphasized this meaning in our paraphrase by the rendering, In his work of setting us into his kingdom for his own use.)
3.
The wrath of God awaits the disobedient and drunken. See Luk. 12:45-46; 1Th. 5:7. See notes on 1Th. 1:10, paragraph 8.
4.
The wrath (to which we are NOT appointed) is wrath (Gr., orge) or indignation which has arisen gradually and become more settled. It is not a fit of anger (Gr., thumos) which rises and then subsides.
God has been infinitely patient with sinners. But His just wrath has been building up for a long time, and will finally bring upon them their just destruction.
5.
Some interpreters think that the wrath mentioned here refers to a tribulation period to occur on earth after Christ has taken the church out of the world at the rapture.
However, wrath here is not opposite to rapture, but is opposite to salvation. The wrath probably refers to hell, and such judgments upon sinners. (See the notes on 1Th. 4:16, and Special Studies II and IV.)
6.
There is considerable meaning in the word obtain in the phrase obtain salvation. This Word (Gr., peripoiesis) means an obtaining, or a preserving, or preservation. (Thayer) The same word is used in 2Th. 2:14 : to the obtaining of the glory of our Lord Jesus. Also in Heb. 10:39 : We are of them who have faith unto the saving of the soul.
The idea is that salvation (safety and deliverance) is something that can be obtained and held onto, or it can be lost unto us. (How terrible to lose such a valuable thing:)
It is a blessed consolation, that God has not appointed us unto wrath, but to the obtaining of salvation. Christians do not fear the judgment day. Their sins have been taken away, and will be remembered against them no more. Their sins, having once been laid on Jesus, will never be laid on them.
7.
The fact that Christ died for us is an essential part of the gospel. 1Co. 15:3; Rom. 5:8.
8.
The result of Christs death is that, for those who accept him, whether they live, they live unto the Lord, or whether they die, they die unto the Lord. Rom. 14:8.
9.
It will make no difference in our fellowship with the Lord, whether we have died and are asleep when He returns, or whether we are living and watching. In either event we shall live with Him.
Fuente: College Press Bible Study Textbook Series
(9) For.This is not the reason for being watchful, but for being hopeful of salvation. The image of the soldier is abandoned as suddenly as it was introduced.
Hath not appointed.Rather, did not appoint, referring to some mysterious moment of Gods eternal counsels, when He fixed His predestination of uswhether the moment of creative thought, or of sending the gospel to us. The wrath is that which is to come upon the children of wrath at the Second Advent, as in 1Th. 1:10; 1Th. 2:16. (Comp. 1Pe. 2:8.) We may well be confident then, for we ourselves are the only persons that can defeat Gods predestinations.
To obtain salvation.More than obtain; the Greek means acquire by ones own efforts; earn and make our own; being the same word as is used in 1Ti. 3:13 and Act. 20:28 in the verb; and in the substantive in Eph. 1:14 (where it is translated purchased possession); 2Th. 2:14; Heb. 10:39 (translated saving); and 1Pe. 2:9, where see Note. It will be seen that God does not predestinate men to salvation without laborious acquisition on their part, but predestinates them to occupy a position in which they will be able to work out their own salvation by placing them under grace in the Church. The very same word is used of the Christians way of securing salvation, and of Christs way of securing it for him (see references); both are purchasing, earning. But mark that the Christian can only so purchase salvation through our Lord Jesus Christ: apart from Him a man can do nothing to redeem himself, but through union with Him the believer can pay the whole price of his salvation (see e.g. Joh. 15:5);
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. For Giving a reason for this hope of salvation.
Not appointed us Who wait, and watch, and war, in hope of his glorious coming.
To wrath Which waits the unwatching unbeliever.
Salvation From destruction at the advent.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For God appointed us not to wrath but to the obtaining of salvation through our Lord Jesus Christ.’
Here Paul tells us that God has ‘appointed’ His own to the obtaining of salvation through Jesus Christ. This agrees with the constant revelation in Scripture that salvation is of God’s doing. See for this the detailed comments on ‘election’ on 1Th 1:4. As Paul will tell the Thessalonians later, ‘God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth’ (2Th 2:13). This might suggest that in both cases the ‘obtaining of salvation’ has in mind final salvation when we are presented perfect before God, holy and without blemish. It may however have in mind rather the process of salvation, or indeed be all inclusive.
Salvation is an overall process. It commences when we first believe in Christ and have been ‘saved’ (Eph 2:8), that is when we experience the work of the Holy Spirit and believe, and are accounted righteous before God through the sacrifice of the cross. It goes on as the Holy Spirit continues His work within us, changing us from one degree of glory to another (2Co 3:18), as we continue to grow in faith and are ‘being saved’ (1Co 1:18), becoming more and more like Him. And it reaches its final accomplishment when we are presented before God holy and without blemish (Col 1:22; Eph 5:27), made like Him (1Jn 3:1-2).
If we see this verse as referring to ultimate salvation, wrath will then indicate the final judgment. If, however, we see it as the process of salvation, wrath will refer to the continuing wrath of God against sin. If we see it as a combination of both then wrath will refer to all aspects of the wrath of God. Let us consider this further.
In this verse we thus have the comparison of two destinations, wrath or salvation. But we do not necessarily need to limit this wrath to one particular example of its manifestation, for those who do not believe are ‘children of wrath’ in general (Eph 2:3), that is, under wrath all the time, however manifested. The contrast with ‘obtaining salvation’, depending on how we interpret it, may be seen as suggesting that the main stress is on the wrath of the final judgment, or on God’s wrath against sin in general (Rom 1:18). But as the latter always results in the expressing of that wrath in the day of judgment (Rom 2:5; Rom 2:8), we may hold that both are in mind here. Nor need we on that account exclude sin’s consequence as seen in the outpouring of that wrath in judgment and destruction at other times, for in the end that is all part of that final judgment. But we cannot make it primary. Indeed this is confirmed by the use of ‘wrath’ by Paul, and in the New Testament generally.
For ‘the wrath of God’ in the New Testament see Mat 3:7 and Luk 3:7 (wrath to come – ambiguous); Luk 21:23 (wrath on Israel at the destruction of the Temple and what followed); Joh 3:36 (where it is in contrast with ‘seeing (eternal) life’, and therefore refers to the day of judgment); Rom 1:18 (where it is general); Rom 2:5; Rom 2:8 (where it has in mind the day of judgment); Rom 4:15 (general wrath); Rom 5:9 (the final judgment); Rom 9:22 (the final judgment); Rom 13:4 (present wrath revealed through judges); Eph 5:6 and Col 3:6 (could be present wrath or the final judgment); 1Th 1:10 (‘the wrath to come’ – ambiguous); 1Th 2:16 (present wrath with final manifestation); Heb 3:11; Heb 4:3 (present wrath); Rev 6:16-17; Rev 11:18; Rev 14:10; Rev 14:19; Rev 15:1; Rev 16:1; Rev 16:19; Rev 19:15. It will be seen that most references refer to the wrath of God as expressed at the final judgment, with some referring to His wrath revealed in present judgments on sin, and some ambiguous in the sense that they can be turned to mean whatever expositors want them to mean. None obviously and specifically refer to a period of wrath prior to Christ’s coming.
For it should be carefully noted that it is only in Revelation that some references definitely mean the outpouring of wrath in such a period, although even in Revelation other references refer it specifically to the day of judgment. Some are ambiguous depending on interpretation of the Book. But Paul could not have had Revelation in mind, for it was not yet written. Thus the overall testimony of the New Testament is that ‘wrath’ here has mainly in mind God’s wrath revealed in the final judgment, or God’s general wrath which manifests itself in various forms.
Having said that we must recognise what we mean by ‘wrath’. By ‘wrath’ the Bible indicates an attitude of God against sin. It is not one of uncontrolled anger, but indeed the very opposite. It is a set attitude of One Who is morally righteous in all respects, to that which is contrary to moral righteousness, a horror of, and determination to deal with, sin because of what it is, defiling and destructive.
Fuente: Commentary Series on the Bible by Peter Pett
1Th 5:9. For God hath not appointed us to wrath, The primary design of God in sending his Son into this world, was not to condemn the world, but to save it. He did not reveal the gospel that men might sin with the greater aggravation, and so be punished the more; but the motive was love, and the design was mercy: and he hath appointed none to wrath, but such as wilfully and obstinately refuse to believe and obey the gospel.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 5:9 . In this verse does not follow a new reason for the duty of watchfulness and sobriety (Musculus), but a confirmation of the concluding words of 1Th 5:8 : . Hofmann strangely perverts the passage: is to be translated by that (not by for ), and depends on , a construction which is plainly impossible by the addition of to , on account of which the passage Rom 8:21 , which Hofmann insists on as an alleged analogy, cannot be compared.
The construction or , to appoint one for a purpose, to destine one to something , is conformable with the Hebrew , or with following; comp. Act 13:47 ; 1Pe 2:8 ; 1Ti 1:12 .
] to wrath, i.e. to be subject to it, to become its prey; comp. 1Th 1:10 .
] but to the acquisition of salvation. means to cause something to remain, to save, to acquire. The middle signifies to save for oneself. Therefore denotes the acquisition, and particularly the possession of a people; comp. Eph 1:14 ; 1Pe 2:9 ; Act 20:28 , corresponding to the Hebrew , by which the people of Israel were denominated God’s holy property; comp. Exo 19:5 ; Deu 7:6 , etc. Here as in 2Th 2:14 has the meaning of acquisition generally.
] belongs to , not to (Estius). Even by this grammatical relation of the words, Hofmann’s opinion, that by the pledge of salvation is prominently brought forward, is refuted. But the meaning is not: per doctrinam eam, quam Christus nobis attulit, non rabbini, non philosophi (Grotius), but: by faith on Him.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
Ver. 9. God hath not appointed us ] As he hath all drunken beasts,1Co 4:101Co 4:10 . Yet, all those dry drunkards, Isa 28:1 , that will not awake (though never so much warned) out of the snare of the devil, &c., 2Ti 2:25 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] Epexegesis of ‘and we may with confidence put on such an hope as our helmet’ for God set us not (‘appointed us not’ (reff.); keep the aorist meaning, referring to the time when He made the appointment) to (‘ with a view to ’ so as to issue in, become a prey to) wrath, but to acquisition ( , ‘ to make to remain over and above ,’ hence ‘ to keep safe :’ opp. to , Herod. i. 110; vii. 52, &c. Thuc. iii. 102 (L. and S.). Hence , ‘ a keeping safe :’ Plato, Def. 415 C, , . If this last remarkable coincidence be taken as a key to our passage, will be a genitive of apposition, ‘a keeping safe, consisting in salvation.’ But (reff.) it seems more according to the construction to understand . simply as acquisition , as it undoubtedly is in ref. 2 Thess. Jowett’s note, “ , to make any thing over: hence , possession,” if I understand it rightly, alleges a meaning of the verb which has no existence. ‘ To make to remain over ’ is as different as possible from ‘to make over (to another person)’) of salvation through ( refers to . . not to ) our Lord Jesus Christ ,
Fuente: Henry Alford’s Greek Testament
1Th 5:9 . The mention of the future starts Paul off, for a moment, on what it involves (1Th 5:9-10 ).
Fuente: The Expositors Greek Testament by Robertson
For = Because. Greek. hoti.
God. App-98.
hath. Omit.
to. App-104.
wrath. Compare 1Th 1:10.
obtain = obtaining. Greek. peripoiesis. See Eph 1:14.
Lord. App-98.
Jesus Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] Epexegesis of -and we may with confidence put on such an hope as our helmet-for God set us not (appointed us not (reff.); keep the aorist meaning,-referring to the time when He made the appointment) to (with a view to-so as to issue in, become a prey to) wrath, but to acquisition (, to make to remain over and above, hence to keep safe: opp. to , Herod. i. 110; vii. 52, &c. Thuc. iii. 102 (L. and S.). Hence , a keeping safe: Plato, Def. 415 C, , . If this last remarkable coincidence be taken as a key to our passage, will be a genitive of apposition, a keeping safe, consisting in salvation. But (reff.) it seems more according to the construction to understand . simply as acquisition, as it undoubtedly is in ref. 2 Thess. Jowetts note, , to make any thing over: hence , possession, if I understand it rightly, alleges a meaning of the verb which has no existence. To make to remain over is as different as possible from to make over (to another person)) of salvation through ( refers to . . not to ) our Lord Jesus Christ,
Fuente: The Greek Testament
1Th 5:9. , hath appointed) So the LXX., Psa 66:9, , who hath placed (holdeth) my soul in life; Jdg 1:28, , put the Canaanite to tribute; where indeed the Vatican reading has , but was a phraseology certainly not unusual with the transcriber.- ) Salvation of that sort is intended, by which they who are saved are taken out (excepted) from the multitude of those that perish.[30]
[30] See note on Eph 1:14, as to the meaning of . It is said of that which remains, when all else is lost. So here of the elect saved, when all others are lost.-ED.
Fuente: Gnomon of the New Testament
1Th 5:9
For God appointed us not unto wrath,-The design of God in sending his Son into the world was not to condemn it.
but unto the obtaining of salvation through our, Lord Jesus Christ,-Those who obtain this salvation and glory do so according to the appointment and calling of God on condition of a willing response to that calling through Jesus Christ.
Fuente: Old and New Testaments Restoration Commentary
salvation
(See Scofield Rom 1:16).
Fuente: Scofield Reference Bible Notes
not: 1Th 1:10, 1Th 3:3, Exo 9:16, Pro 16:4, Eze 38:10-17, Mat 26:24, Act 1:20, Act 1:25, Act 13:48, Rom 9:11-23, 2Ti 2:19, 2Ti 2:20, 1Pe 2:8, 2Pe 2:3, Jud 1:4
obtain: Rom 11:7, Rom 11:30, 2Th 2:13, 2Th 2:14, 1Ti 1:13, 1Ti 1:16, 2Ti 2:10, 1Pe 2:10, 2Pe 1:1
Reciprocal: Job 23:14 – appointed Joh 3:36 – but Joh 5:24 – and shall not Joh 14:2 – if Rom 5:6 – Christ Rom 8:28 – the called Rom 9:22 – the vessels Rom 9:23 – he had afore 1Co 4:9 – as 2Th 2:12 – they 1Ti 6:12 – Fight Heb 10:39 – but
Fuente: The Treasury of Scripture Knowledge
1Th 5:9. Not appointed us to wrath. If people come under the wrath of God, it is not because He prepared them for that purpose. Instead, the plan of the Lord is that men might be saved through the Lord Jesus Christ. The cause why the wrath of God comes on men and women Is shown in Eph 5:6 and Col 3:5-6.
Fuente: Combined Bible Commentary
1Th 5:9. For. Paul shows the reasonableness of this hope.
God hath not appointed us to wrath. The truest parallel to this expression is that of Peter (1Pe 2:8), where he speaks of the disobedience of the rejecters of Christ, and adds, whereunto also they were appointed, set apart, as it were, in the purpose of God to this end. This end was also the eager choice of their own will; though how these two determining motives both find room we cannot tell. Paul speaks assuredly of the election of the Thessalonians (1Th 1:4), because he had witnessed the fruits of it, in their turning from idols to serve the living God. The wrath spoken of is the manifestation of the Divine anger against sin in the coming and judgment of Christ. Having negatively described their destiny, Paul goes on to describe it positively.
To obtain salvation. Other passages extend the meaning of salvation (see chap. 1Th 4:7), but here the leading idea in the apostles mind is escape from the destruction with which the unbelieving world was to be visited; though this involves, as he immediately shows, life with Christ.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A reason enforcing the apostle’s exhortation to holiness of life, For, or because God has not appointed us to wrath, but to obtain salvation by Jesus Christ.
Note here, 1. What a Christian is not appointed to; he is not appointed to wrath.
2. What he is appointed to, namely, to obtain salvation.
3. The means by whom a Christian doth obtain salvation, and that is by our Lord Jesus Christ.
Learn, hence, that God’s ordination and appointment of us to happiness and salvation, doth not discharge us from care and endeavour after the practice of universal holiness; it is the greatest piece of folly imaginable, from the appointment of the end, to infer the refusal or neglect of the means.
Learn, 2. That our Lord Jesus is the person appointed by God the Father, by whom alone all believers shall obtain salvation.
Learn, 3. That nothing short of the death of Christ was sufficient to purchase salvation for us, we obtain salvation by Jesus Christ, who died for us.
Learn, 4. That the great end designed by Christ in dying for us, was our living to him, in order to our living with him; a life of grace on earth, is our evidence for a life of glory in heaven; whether we wake or sleep, we should live together with him.
Observe lastly, the great and important duty which he exhorts the Thessalonians to perform mutually to each other, and that is, to comfort themselves together with this hope, and to edify and build up one another in faith and holiness; wherefore comfort yourselves together, and edify one another, as also ye do; implying, that as it is the duty, so it ought to be the endeavour of Christians to edify one another, both in their graces, and in their comforts.
Fuente: Expository Notes with Practical Observations on the New Testament
Christians Should Comfort and Edify Each Other
Because of the preceding fact, Paul urged the brethren to encourage and build up one another. Of course, Christians must avoid those things that would tear down the faith of fellow Christians, but that by itself is not enough. Paul also instructed them to find a way to build, as one would a building, brick by brick the faith of other members of the body. The apostle did hasten to add that those in Thessalonica were already doing this ( 1Th 5:9-11 ).
1Th 5:12-13
Proper Treatment of Leaders in the Church
Further, elders were to be given the utmost respect because of the very important task that was theirs to perform ( Heb 13:17 ). Respect would naturally come from the hearts of those who loved them for keeping a watch over their souls. Also, such respect would help the church to follow God’s leaders and avoid the factious kind of spirit which promotes turmoil ( 1Th 5:12-13 ).
Fuente: Gary Hampton Commentary on Selected Books
For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5:9 {4} For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
(4) He urges us forward by setting a most certain hope of victory before us.
Fuente: Geneva Bible Notes
Deliverance from the judgments of the day of the Lord (i.e., the outpouring of God’s wrath in the Tribulation) is certain for Christians. It is certain because God has not appointed His children to wrath in any form or at any time (cf. 1Th 1:10). In the context, the wrath of the day of the Lord is in view specifically. Rather He has appointed us to full salvation (1Th 4:15-17). Whereas Christians do experience divine discipline (cf. Hebrews 12), we will not experience divine wrath (cf. Rom 8:1).
"1Th 5:9 is not a ’both/and’ statement. The believer is not appointed to wrath and to salvation-to the Day of the Lord and the Rapture (the posttribulational view). The verse states ’not one, but the other.’ The believer is appointed not to wrath, but to salvation; not to the Day of the Lord, but to the Rapture (pretribulationalism). The believer’s hope is the Rapture. We are not watching for wrath, but for the Lord." [Note: Edgar, pp. 206-7.]
"When God vents his anger against earth dwellers (Rev 6:16-17), the body of Christ will be in heaven as the result of the series of happenings outlined in 1Th 4:14-17 (cf. 1Th 3:13). This is God’s purpose." [Note: Thomas, p. 285.]
This deliverance is certain because Jesus Christ died as our substitute. He took all God’s wrath against us on Himself (cf. Rom 8:1). Consequently we can have confidence that we will live together with Christ after the Rapture whether we are watchful or unwatchful at the time of His coming.
The Greek word translated "asleep" in 1Th 5:10 is from the same root as the one translated "sleep" in 1Th 5:6 where the reference is to spiritual lethargy. It is a different one from the word translated "asleep" in 1Th 4:13-15 where the reference is to physical death. [Note: Constable, p. 707.] God will snatch away all Christians whether watchful or unwatchful at the Rapture. [Note: See Thomas R. Edgar, "The Meaning of ’Sleep’ in 1 Thessalonians 5:10," Journal of the Evangelical Theological Society 22:4 (December 1979):345-49.] This statement refutes the partial rapture theory, the view that God will rapture only watchful Christians. Moreover it is another indication that the Rapture will occur before the Tribulation since the Tribulation is a time when God will pour out His wrath on those dwelling on the earth (cf. 1Th 1:10; Rev 3:10).