1 Thessalonians 1:2–10: Interpretation, Application, and Prayer

In this article, I will first interpret 1 Thessalonians 1:2–10, including discerning the main point and providing an outline of the passage. Then I will show how the passage can be applied to modern Christians, while concluding with a prayer that is based on the passage.

1 Thessalonians 1:2–10

“²We give thanks to God always for all of you, constantly mentioning you in our prayers, ³remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. ⁴For we know, brothers loved by God, that he has chosen you, ⁵because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. ⁶And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, ⁷so that you became an example to all the believers in Macedonia and in Achaia. ⁸For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. ⁹For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, ¹⁰and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.”
1 Thessalonians 1:2–10

Interpretation of 1 Thessalonians 1:2–10

Topic and Main Point

The topic of 1 Thessalonians 1:2–10 is thanksgiving. One can discern the topic of a passage by determining the theme or subject to which the entire passage is connected. As will be seen below, the entire passage is connected to the declaration of thanksgiving in verse 2.

The main point of 1 Thessalonians 1:2–10 is found at the beginning of verse 2: “We give thanks to God.” Everything else in verses 2–10 modifies this clause by giving more information on Paul, Silvanus, and Timothy’s thanksgiving to God. The remainder of verse 2 states how often, about whom, and when the apostles give thanks. Verse 3 gives the first cause or catalyst for the thanksgiving. Verses 4–10 give the second cause or catalyst for the thanksgiving.

1 Thessalonians 1:2–4

1 Thessalonians 1:2

Paul, Silvanus, and Timothy’s thanksgiving is rightly given to God “for all of you” (v 2). At this stage, the reader must determine the antecedent to “you.” That is, to whom does “you” refer? The “you” in verse 2 refers to the recipients of the letter, who are the Thessalonian believers; that is, “the church of the Thessalonians” as mentioned in 1:1.

(Many readers of 1 Thessalonians may instinctively determine that Paul, Silvanus, and Timothy give thanks for “all Christians” or “us.” Both of these answers are incorrect. Not only is the text clear that the thanksgiving is given for the Thessalonian believers, but the Thessalonian believers specifically did things that gave rise to Paul, Silvanus, and Timothy’s thanksgiving. If we conclude that thanksgiving is given for all believers or for “us,” then we stifle the unique praiseworthy deeds of the Thessalonian believers that become deeds all Christians should emulate [see application section below]).

Paul, Silvanus, and Timothy give thanks to God “always” (v 2). Another way of understanding “always” is “at all times.” The thanksgiving to God for the Thessalonian believers is a thanksgiving that Paul, Silvanus, and Timothy are continuously giving to God. This does not mean every minute of every day, but that the thanksgiving is constant, consistent, and habitual.

Paul, Silvanus, and Timothy give thanks to God during their prayers: “constantly mentioning you in our prayers” (v 2). The key issue in the final clause of verse 2 surrounds the participle “mentioning.” As an adverbial participle, it modifies the main verb “give thanks.” What needs to be determined, however, is the relationship between the participial phrase “constantly mentioning you in our prayers” and the main verb “give thanks.” Two legitimate options are causal (“we give thanks . . . because we mention you in our prayers”) or temporal (“we give thanks . . . when we mention you in our prayers”).

In order to help determine the relationship between the participial phrase and the main verb, it is best to consult various English translations. Note the various translations of the final clause of verse 2:

“making mention of you constantly in our prayers” (CSB)
“constantly mentioning you in our prayers” (ESV)
“making mention of you in our prayers” (KJV)
“making mention of you in our prayers” (NASB)
“as we mention you constantly in our prayers” (NET)
“and continually mention you in our prayers” (NIV)
“and mention you in our prayers, constantly” (NRSV)

As seen above in the selection of various translations, the CSB, ESV, KJV, and NASB do not interpret the participle, leaving it simply as “mentioning” or “making mention.” The benefit of not interpreting the participle is that the reader is afforded the opportunity to make the exegetical or interpretive decision.

The NIV and NRSV have opted to interpret the participial phrase as a second main clause by supplying the conjunction “and” (absent from the Greek manuscripts) and translating the participle “making mention” as a finite verb “mention,” which aligns it with the main verb “give thanks.” This is a legitimate translation option for the participle.

Finally, the NET has retained “mentioning” as a participle, but has interpreted it temporally by supplying the preposition “as.” The NET translation has made the interpretive decision that the participial phrase “mentioning you in our prayers” indicates the “when” of Paul, Silvanus, and Timothy’s thanksgiving to God. They give thanks to God for the Thessalonian believers when (or “as”) they mention the Thessalonian believers in prayer, which is something that they constantly do.

In my opinion, the NET is correct in its decision to classify the participle as temporal. If Paul, Silvanus, and Timothy were positing a second main clause, then it is more likely that they would have put “mentioning” in the indicative mood, not as a participle. Further, Paul, Silvanus, and Timothy have three consecutive participles that all modify the main verb “give thanks,” suggesting that the participles are giving additional information about the thanksgiving.

Adverbial participles are frequent throughout the New Testament, especially in Paul’s letters. Oftentimes, participial phrases offer important information about main verbs or clauses, such as when, how, or why an action is to be done. In my estimation, the study of adverbial participial phrases such as the one here in 1 Thessalonians 1:2 yield some of the most meaningful insights in Scripture and are well worth the time spent on them.

1 Thessalonians 1:3

The relationship between Paul, Silvanus, and Timothy’s remembrance and the main clause “we give thanks” is causal. That is, Paul, Silvanus, and Timothy’s remembrance of the Thessalonians’ work, labour, and steadfastness is the cause that gives rise to their thanksgiving (v 3).

As you have probably determined, “remembering” is another adverbial participle that modifies the main verb “give thanks” and verse 3 is the participial phrase. Just like we did with “mentioning” from verse 2, we need to determine the relationship between the participial phrase and the main verb. So, let’s note some of the various translations of the participle in verse 3:

“We recall . . .” (CSB)
“remembering . . .” (ESV)
“Remembering” (KJV)
“bearing in mind” (NASB)
“because we recall . . .” (NET)
“We remember . . .” (NIV)
“remembering . . .” (NRSV)

As seen above in the selection of various translations, the ESV, KJV, NASB, and NRSV do not interpret the participle, leaving it simply as “remembering” or “bearing in mind.” The CSB and NIV interpret the participle as an indicative in an independent clause. Once again, the NET has retained “remembering” (translating it as “recall”) as a participle, but has interpreted it causally by supplying the conjunction “because.”

Although it is possible to interpret the participial phrase, which spans all of verse 3, as an independent clause and possibly as a third main clause (“we give thanks to God . . . we continually mention you . . . we remember your work”), it is more likely that the adverbial participial phrase is modifying the main verb “give thanks” because adverbial participles usually modify verbs and because it makes logical sense within its literary context. Thus, we need to determine what kind of participle “remembering” is. Although it is possible to interpret the participle temporally like we did for “mentioning” in verse 2 (“we give thanks . . . when we remember”), the NET is most likely correct in that the participle is causal (“we give thanks . . . because we remember”). Paul, Silvanus, and Timothy’s remembrance of the Thessalonians’ work of faith, labour of love, and steadfastness of hope is the cause or the catalyst that leads them to give thanks to God for the Thessalonian believers.

Understanding the participial phrase in verse 3 as causal brings much more depth to the passage when compared to not interpreting the relationship between the participle and the main verb or interpreting it as another independent clause. Paul, Silvanus, and Timothy are not just telling the Thessalonians that they give thanks to God for them, that they give thanks constantly, and that they give thanks when they pray. Paul, Silvanus, and Timothy are also telling the Thessalonian believers what positive things they have done that continually give rise to the thanksgiving.

There are three things that Paul, Silvanus, and Timothy remember about the Thessalonians (v 3):

The Thessalonians’ “work of faith”
The Thessalonians’ “labor of love”
The Thessalonians’ “steadfastness of hope in our Lord Jesus Christ”

Grammatically speaking, each item listed above is an object of the participle “remembering.”

The relationship between (1) “work” and “faith,” (2) “labor” and “love,” and (3) “steadfastness” and “hope in our Lord Jesus Christ” is what we need to determine next. The terms themselves are not difficult, but the relationship between them is not clear. The ambiguity is found in the preposition “of,” which is used with each item: “work of faith,” “labor of love,” and “steadfastness of hope.” Whenever one comes across the preposition “of,” the reader must pause and ask the question “what is the relationship between the head term, such as “work” and the modifying term, such as “faith.”

Before we look at the more likely options, it should be noted that the interpretation of the preposition “of” and the relationship between each head noun and its modifier is most likely going to be the same for each item since each item is parallel and all are objects of the participle “remembering.”

There are two likely interpretive options for the relationship between (1) “work” and “faith,” (2) “labor” and “love,” and (3) “steadfastness” and “hope in our Lord Jesus Christ”:

The modifying noun (“faith,” “love,” and “hope”) is what produces the head noun. Thus, (1) “work produced by faith,” (2) “labor produced by love,” and (3) “steadfastness produced by hope in our Lord Jesus Christ.” As can be seen, the modifying terms “faith,” “love,” and “hope in our Lord Jesus Christ” are the characteristics that produce the works of “work,” “labour,” and “steadfastness.” The Thessalonians’ Christian faith has produced good and praiseworthy works in the lives of the Thessalonians. The love that the Thessalonian believers have for God and Jesus has produced a kind of labour in their lives that is good and praiseworthy. The hope that the Thessalonian believers have in Jesus Christ has produced a steadfastness in their lives that stands tests and trials most likely caused by persecution (see 1 Thess 2:14–16).
The modifying noun functions like an attributive adjective. Thus, (1) “faithful work,” (2) “loving labor,” and (3) “hopeful steadfastness.” As can be seen, the modifying nouns “faith,” “love,” and “hope in our Lord Jesus Christ” simply describe the head nouns. Thus, the work and labour that the Thessalonian believers do is characterized by faithfulness (they do what they are supposed to do) and love (it is loving work, not spiteful work, dreary work, etc). The Thessalonians’ steadfastness or perseverance is characterized by their hope in Jesus. Thus, their hope is not grounded in anything other than Jesus.

Although the second interpretive option is a possibility, the former interpretation seems more likely because Paul never uses faith, love, and hope as attributive adjectives when they are mentioned as a triplet such as in 1 Corinthians 13:13 and 1 Thessalonians 5:8. When faith, love, and hope are mentioned as a triplet, they are characteristics to be developed in the life of the believer. In 1 Corinthians 13:13, Paul claims that it is only faith, hope, and love that remain until the return of Jesus. In 1 Thessalonians 5:8, Paul urges the Thessalonians to put on the breastplate of faith and love, and to put on as a helmet the hope of salvation.

1 Thessalonians 1:4

The relationship between Paul, Silvanus, and Timothy’s knowledge about the Thessalonians’ election (or chosenness) and the main clause “we give thanks” is causal, just like “remembering” in verse 3 is causal. Paul, Silvanus, and Timothy’s knowledge of the Thessalonians’ election is a second cause that gives rise to their thanksgiving (v 4).

“Knowing” is another adverbial participle that modifies the main verb “give thanks” and verse 4 is the participial phrase. Just like we did with “mentioning” from verse 2 and “remembering” from verse 3, we need to determine the relationship between the participial phrase and the main verb. So, let’s note some of the various translations of the participle in verse 3:

“For we know . . . that he has chosen you”(CSB)
“For we know . . . that he has chosen you” (ESV)
“Knowing . . . your election of God” (KJV)
“knowing . . . His choice of you” (NASB)
“We know . . . that he has chosen you” (NET)
“For we know . . . that he has chosen you” (NIV)
“For we know . . . that he has chosen you” (NRSV)

As can be seen, both the KJV and the NASB retain the participle in English with the “-ing” ending on “know,” which helps identify verse 4 as a participial phrase without any interpretation regarding its relationship to the main clause “we give thanks.” Also see the HCSB, which retains the participle: “knowing your election, brothers loved by God.”

The NET treats verse 4 as a new sentence and translates “knowing” as a finite verb. However, the helpful translator’s note states that “we know” in Greek is the participle “knowing.”

The vast majority of translations, such as the CSB, ESV, NIV, and NRSV begin a new sentence, but add “for” prior to “we know.” Although “for” can function as a preposition in English, it can also function as a conjunction expressing cause, as it does in the CSB, ESV, NIV, and NRSV. The CSB, ESV, NIV, and NRSV are most likely correct in understanding verse 4 as providing the cause for Paul, Silvanus, and Timothy’s thanksgiving to God.

Thus, verse 4 provides a second cause for the apostles’ thanksgiving to God. The first cause that gave rise to their thanksgiving was remembering the Thessalonians’ work, labour, and steadfastness. The second cause that gave rise to their thanksgiving was knowing the Thessalonians’ election.

1 Thessalonians 1:5–10

1 Thessalonians 1:5–10 elaborate on the Thessalonians’ election, mentioned in verse 4. Most English translations begin verse 5 with a causal “because” or “for” (the NET is a notable exception), indicating that it is connected to verse 4 and not another modifier on the main verb of the passage, “we give thanks” (v 2). Verse 6 begins with a connective “and” giving a second explanation of the Thessalonians’ election. As will be seen, verses 7–10 all elaborate on the idea of the Thessalonians being imitators of the apostles and the Lord Jesus.

Understanding that verses 5–10 elaborate and explain the Thessalonians’ election is important because it puts boundaries on the reader’s conception of election. The goal of studying verses 5–10 is to not go beyond what the biblical text says. The doctrine of God’s election is a sensitive topic for many people. Many Christians are firm in their position and can become heated when others disagree with them. When studying 1 Thessalonians 1:5–10, we need to first remember that the doctrine of election is comprised of many different biblical passages, 1 Thessalonians 1:5–10 being just one passage. Second, we need to ensure that we do not read other passages or our doctrine into 1 Thessalonians 1:5–10; we need to allow the text to speak for itself. The result is that Paul, in 1 Thessalonians 1:5–10, may not raise an aspect of election that we desire to discuss or hear. However, adhering to the biblical text of 1 Thessalonians 1:5–10 will better enable a peaceful and robust discussion of election between people or groups who may disagree regarding the doctrine.

1 Thessalonians 1:5

Verse 5 indicates that the Thessalonians’ election is tied to the coming of the gospel. If the majority of English translations are correct in that verse 5 is causal, using the conjunction “because,” then the Thessalonians were elected because the gospel came to them. If the NET is correct in that verse 5 should begin with “in that” and not “because,” then verse 5 is an explanatory clause giving information about the Thessalonians’ election; in this instance, their election is tied to the coming of the gospel. The difference between these two interpretations is minimal as both give the additional information that the Thessalonians’ election is tied to the coming of the gospel.

The gospel came to the Thessalonians four ways:

In word. The gospel was presented in words. That is, the gospel was a message that was verbally presented to the Thessalonians.
In power. The term “power” can be understood one of two ways. First, it can be understood as “effectiveness.” If understood as “effectiveness,” then the gospel was presented in a capable way that proved effective, evidenced by the conversion of the Thessalonian believers. Second, it can be understood as miraculous power and refer to miracles. Understanding “power” as miracles is less likely as Acts 17:1–9 does not mention miracles, but does say that Paul and his companions “reasoned” with the Jews and Greeks and “explained” the gospel to them (Acts 17:2–3).
In the Holy Spirit. The Holy Spirit was present with gospel. Words and effective presentation (or miracles) are not enough to lead someone to Christ. The Holy Spirit must be present.
With full conviction. Paul, Silvanus, and Timothy were fully convinced of the gospel message.

1 Thessalonians 1:6–7

1 Thessalonians 1:6–7 indicate that the Thessalonians’ election is related to the Thessalonians becoming imitators, in suffering and joy, of Paul, Silvanus, and Timothy, evidenced by the pronoun “us,” as well as becoming imitators of “the Lord,” who is Jesus. We know that the first clause of verse 6 (“And you became imitators of us and of the Lord”) is the main idea of verses 6–7 because everything that follows modifies and expands upon the Thessalonians becoming imitators. Note the following modifications to the main clause “And you became imitators”:

“. . . of us and of the Lord” (v 6b), indicating who the Thessalonians imitate.
“. . . when/for you received the word in much affliction with the joy of the Holy Spirit” (v 6c), indicating either when the Thessalonians became imitators (“when” = time) or the reason they became imitators (“for” = reason or cause).
“so that you became an example to all the believers in Macedonia and in Achaia” (v 7), indicating the result that stemmed from the Thessalonians becoming imitators of the apostles and Jesus.

1 Thessalonians 1:4–7 in Context: Paul, Silvanus, and Timothy are constantly giving thanks to God because they know God elected the Thessalonian believers. The Thessalonians’ election which gives rise to apostles’ thanksgiving is evident because the gospel came to them in word, power/effectiveness, Holy Spirit, and full conviction, and because they became imitators of Paul, Silvanus, Timothy, and Jesus in that the Thessalonians received “the word” (short-hand for accepting and believing the gospel) in affliction and with joy, resulting in them becoming an example to all believers in Macedonia and Achaia.

One could sum up what Paul says about the Thessalonians’ election in three points:

The gospel was proclaimed to the Thessalonians (v 5).
The gospel was received by the Thessalonians (v 6).
The gospel was evident in the lives of the Thessalonians (v 7).

1 Thessalonians 1:8

There are two possibilities regarding the relationship of verse 8 to verses 6–7.

Verse 8 is inferential as evidenced by the “for” that begins verse 8 in most English translations (the NIV is a notable exception). It expands upon the Thessalonian believers becoming imitators of Paul, Silvanus, Timothy, and Jesus. As such, an inference or conclusion of the Thessalonian believers becoming imitators of the apostles and Jesus is that both the Word of the Lord and the Thessalonians’ faith has gone out into Macedonia and Achaia.
Verse 8 is causal, another possible translation of “for,” and gives the reason the Thessalonian believers have become an example to all the believers in Macedonia and Achaia. They are an example because both the word of the Lord and the Thessalonians’ faith has gone out into Macedonia and Achaia.

The difference between these two options is not great. Whether an inference of imitating the apostles and Jesus is that the word of the Lord and the Thessalonians faith goes throughout Macedonia and Achaia or the reason that the Thessalonians are examples to the believers in Macedonia and Achaia is because the word of the Lord and the Thessalonians faith goes throughout Macedonia and Achaia, the bottom line is that the word of the Lord and the Thessalonians’ faith goes throughout Macedonia and Achaia and is still connected to both the Thessalonians’ imitation and to the Thessalonians being an example.

Although the difference between the two options is not great in this instance, it may become great in another instance. Thus, the task of discerning the relationship between clauses, sentences, and verses is an important skill that needs to be honed.

1 Thessalonians 1:9–10

There are two possibilities regarding the relationship of verses 9–10 to verse 8.

Verses 9–10 is inferential, evidenced by the “for” that begins verse 9 in most English translations. An inference of the word of God and the Thessalonians’ faith going out from the Thessalonians is that “they” (the believers in Macedonia and Achaia) gave a report to the apostles about the Thessalonian believers.
Verses 9–10 is causal, another possibility of “for,” and states the reason that Paul, Silvanus, and Timothy “need not say anything” (v 8): because of the report “they” (the believers in Macedonia and Achaia) gave to the apostles about the Thessalonian believers.

Once again, the difference between these two options is not great.

The believers in Macedonia and Achaia give two reports to Paul, Silvanus, and Timothy (v 9–10).

The first report is found in the first half of verse 9: “the kind of reception we had among you.” Paul, Silvanus, and Timothy will elaborate on the Thessalonians’ reception of them in the following passage (2:1–16).
The second report is verse 9b–10: “how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven.”

There are four aspects of the Thessalonians’ turning, which indicate how they received the gospel. The Thessalonian believers turned . . .

to God
from idols
to serve the living and true God
to wait for his Son from heaven

Note that the Thessalonians rejected all other gods (idols) and directed their entire lives to the one true God. Further, the Thessalonians’ lives are characterized by serving God and waiting for Jesus to return to earth from heaven because Jesus will rescue them from the coming wrath of God upon his return.

Summary of 1 Thessalonians 1:2–10

Paul, Silvanus, and Timothy always give thanks to God for all the Thessalonian believers. They give thanks when they make mention of the Thessalonians during their consistent prayers. The two catalysts for their thanksgiving are their remembrance of the Thessalonians’ work, labour, and perseverance, and their knowledge of God’s election of the Thessalonians. Paul, Silvanus, and Timothy know that God elected the Thessalonian believers because the gospel was delivered to the Thessalonians, the Thessalonians became imitators of Paul, Silvanus, Timothy, and Jesus, and the Thessalonians’ faith became known and reported about by all believers in Macedonia and Achaia.

Another helpful way of summarizing a passage is by producing an outline. An outline can help you remember the main points and the argument of a passage at a glance and is a useful tool for teaching a passage.

Paul, Silvanus, and Timothy give thanks (v 2)

A. To God (v 2)

B. Always (v 2)

C. For all the Thessalonian believers (v 2)

D. When they pray (v 2)

E. Because they remember three things about Thessalonians (v 3)

1. their work produced from faith

2. their labour produced from love

3. their perseverance produced from hope in Jesus

F. Because they know God elected the Thessalonians (v 4–10)

1. because the gospel came to the Thessalonians (v 5)

2. because the Thessalonians became imitators of the apostles and Jesus (v 6–10)

a. when the Thessalonians received the Word (v 6)

b. resulting in the Thessalonians becoming an example (v 7)

c. resulting in the Word of the Lord and the Thessalonians’ faith going out (v 8–10)

Application of 1 Thessalonians 1:2–10 to Modern Christians

Applying 1 Thessalonians 1:2–10 can be difficult because there is no command. However, because of Paul’s apostolicity, accurate application for contemporary Christians is possible.

There are two ways to apply 1 Thessalonians 1:2–10.

1. Imitate Paul, Silvanus, and Timothy in their thanksgiving. We Christians today should be in constant prayer thanking God for other Christians whose faith, love, and hope has produced mature Christian work, labour, and perseverance.

2. Imitate the Thessalonians. We know that the Thessalonians’ conduct and Christian maturity is something Christians today can imitate because Paul, Silvanus, and Timothy thank God for it, showing that it is correct behaviour that pleases God. In short, what pleases the apostles pleases God and can be imitated. Thus, we Christians today should seek to be known for the same things that the Thessalonians were known and that gave rise to Paul, Silvanus, and Timothy giving thanks to God.

We should orient and conform our lives so that whatever work or labour in which we involve ourselves is borne from our Christian faith and from our love for God and Jesus (v 3).
We should persevere in the faith, especially during hard times, because of our hope in Jesus (v 3).
We should consistently tell others about Jesus and the Christian faith to the point that we are characterized and known throughout our community as those who spread “the word of the Lord” (v 8).
We should be so zealous for the faith and living such faithful and holy lives that our faith is known throughout our community (v 8).
We should be serving God in every aspect of our lives (v 9).
We should be actively waiting and ready for Jesus to return (v 10).

Prayer Based on 1 Thessalonians 1:2–10

In order to pray this passage, think of a Christian that you know whose faith is strong and known by many, who exhibits the work, labour, and steadfastness for which Paul extols the Thessalonians in his thanksgiving to God. Pray a prayer similar to the following.

Dear God, thank you for [insert name here]. Thank you for choosing [insert name here]. Thank you that [insert name here] faith is known by many and that because of [insert name here] the word of God has gone forth into the world. Thank you that [insert name here] work stems from his/her faith, that [insert name here] labour stems from his/her love for you and Jesus, and that [insert name here] hope in Jesus and His return has resulted in [insert name here] remaining steadfast in his/her faith and faithfulness to you. In Jesus’ name I pray, Amen.