I Thessalonians 1:10 · Bible study
1 Thessalonians 1:10 Commentary: Waiting for Deliverance
Greek · 11 what the commentators say
Meaning in one sentence
What does Paul mean by 'the wrath to come'? An in-depth study of 1 Thessalonians 1:10, exploring waiting, resurrection, and deliverance.
Research Summary
- Meaning: Genuine conversion leads believers to serve God in the present and wait with patient trust for Jesus’ return, who continuously delivers them from the coming judgment.
- Key words: Anamenein (to wait with patience and trust); rhuomenon (present participle of ‘to rescue’, indicating ongoing deliverance); orgēs tēs erchomenēs (the coming wrath, i.e., God’s final judgment).
- Main debate: Whether the ‘wrath to come’ refers primarily to the final eschatological judgment (most commentators) or also to the historical destruction of Jerusalem in AD 70 (Clarke).
- Theological theme: Eschatological hope and assurance: believers are saved from wrath through Christ’s past, present, and future deliverance.
- Best use: An evangelistic and pastoral text that connects conversion, daily service, and the blessed hope of Christ’s return.
Translation Comparison
BSB Berean Standard Bible 2020
and to await His Son from heaven, whom He raised from the dead—Jesus our deliverer from the coming wrath.
WEB World English Bible 2000
and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.
KJV King James Version 1769
And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
ASV American Standard Version 1901
and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.
YLT Young's Literal Translation 1898
and to wait for His Son from the heavens, whom He did raise out of the dead--Jesus, who is rescuing us from the anger that is coming.
Darby Darby Bible 1890
and to await his Son from the heavens, whom he raised from among the dead, Jesus, our deliverer from the coming wrath.
Douay-Rheims Douay-Rheims Bible 1899
And to wait for his Son from heaven (whom he raised up from the dead), Jesus, who hath delivered us from the wrath to come.
Translations in other languages (10 available)
Y esperar á su Hijo de los cielos, al cual resucitó de los muertos; á Jesús, el cual nos libró de la ira que ha de venir.
e para esperar dos céus o seu Filho, a quem ele ressuscitou dos mortos: Jesus, que nos livra da ira futura.
et pour attendre des cieux son Fils, qu’ il a ressuscité des morts, Jésus, qui nous délivre de la colère à venir.
und zu warten auf seinen Sohn vom Himmel, welchen er auferweckt hat von den Toten, Jesum, der uns von dem zukünftigen Zorn erlöst.
En Zijn Zoon uit de hemelen te verwachten, Denwelken Hij uit de doden verwekt heeft, namelijk Jezus, Die ons verlost van den toekomenden toorn.
il quale Egli ha risuscitato dai morti: cioè, Gesù che ci libera dall’ira a venire.
I oczekiwali Syna jego z niebios, którego wzbudził od umarłych, to jest Jezusa, który nas wyrwał od gniewu przyszłego.
и ожидать с небес Сына Его, Которого Он воскресил из мертвых, Иисуса, избавляющего нас от грядущего гнева.
等候 他 兒子 從 天降臨，就是 他從 死 裡復活的─那位 救 我們 脫離 將來 忿怒的 耶穌。
Waiting for his Son from heaven, who came back from the dead, even Jesus, our Saviour from the wrath to come.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Thessalonians 1:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that 1 Thessalonians 1:10 captures the heart of early Christian hope. The Thessalonians had turned from idols to serve God and were now waiting for Jesus to return from heaven. This waiting is not passive resignation but an active, patient trust (Vincent notes the Greek verb anamenein carries the idea of patience and trust). The resurrection of Christ, emphasized here as God the Father raising His Son, secures both the believer's own future resurrection and Christ's role as the coming Judge (Calvin, Gill). The phrase 'Jesus, who delivers us from the wrath to come' uses a present participle (rhuomenon), indicating ongoing deliverance: Christ has once for all redeemed us and continues to save us from the coming judgment and from divine wrath (Jamieson-Fausset-Brown, Wesley). Most interpreters see 'wrath to come' as the final eschatological judgment of God, though a minority (Clarke) also connects it to the impending destruction of Jerusalem. For everyone, the verse shows that genuine conversion involves both service to God and expectant waiting for Christ's return.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Eschatological wrath (final judgment): The phrase 'wrath to come' parallels Matthew 3:7 and Romans 5:9, pointing to the final outpouring of God’s judgment on sin at the end of the age.
- Historical wrath (destruction of Jerusalem): Clarke suggests a reference to the judgment coming upon the Jewish nation in AD 70, as a type of final judgment.
What is clear: Jesus delivers believers from the coming wrath of God, and this deliverance is both a past accomplishment and an ongoing reality experienced through faith, culminating at His return.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'wrath to come' | All interpreters agree that 'wrath' (orgē) refers to divine judgment, conceived as a future event from which Jesus rescues believers. | Some commentators (e.g., Clarke) also see a reference to the imminent destruction of Jerusalem (AD 70), while most focus on the final judgment at the end of history. |
| Nature of waiting (anamenein) | The word implies active, patient trust in God’s promise, not passive inactivity. | Some stress that this waiting includes a constant readiness for Christ’s imminent return (Barnes), while others emphasize the long-term perseverance through persecution (Calvin). |
| Timing of deliverance | Jesus is the Deliverer who rescues believers from wrath. | Whether this deliverance is primarily a future event (at the parousia) or has a present aspect (ongoing rescue from sin’s penalty and from present trials) is nuanced. The present participle (rhuomenon) favors a continuous deliverance that includes present and future (Wesley, Vincent). |
Historical & Cultural Context
Paul founded the church in Thessalonica during his second missionary journey (Acts 17). The city was a major port and the capital of Macedonia, with a significant Jewish population. When Paul preached in the synagogue, he argued from the Scriptures that Jesus was the Christ who had to suffer and rise from the dead. Some Jews, many God-fearing Greeks, and prominent women believed, but opposition forced Paul and Silas to flee. The young church faced ongoing persecution (1 Thessalonians 1:6; 2:14).
In 1 Thessalonians 1:9-10, Paul summarizes the report that has spread about the Thessalonians' conversion. They had turned from idols, a decisive break with their pagan past, to serve the living and true God. And now they were waiting for God's Son from heaven. This expectation was a mark that distinguished them from both Gentiles (who served idols) and Jews (who did not accept Jesus as the Christ) (Cambridge Bible, Jamieson-Fausset-Brown). The return of Christ was a prominent theme in Paul's preaching at Thessalonica (Barnes); the Thessalonians were 'like men looking for their Lord, when He should return from the wedding' (Luke 12:36).
The Greek phrase ek tōn ouranōn ('from the heavens') uses the plural, reflecting a Jewish conception of multiple heavens (Vincent, Cambridge Bible). This is not a minor detail: it points to the transcendent origin of Christ's return and the reality of a realm beyond the visible sky, consistent with Paul's teaching elsewhere (2 Corinthians 12:2; Ephesians 4:10). The resurrection of Jesus is the firm foundation for this hope. As Calvin argues, unless we look to the risen Christ, our minds will give way under persecution.
Textual Notes
The consulted sources note no significant textual variants for 1 Thessalonians 1:10. The clause ‘Jesus, who delivers us from the wrath to come’ is stable across manuscripts, with minor differences in punctuation and word order (e.g., some have ‘even Jesus’ as in KJV, others ‘Jesus’ as in WEB). The present participle rhuomenon is well attested. No variant affects the meaning.
Reception History
From the early church onward, this verse has been treasured as a succinct summary of Christian hope. The Didache and early catechetical writings echoed its pairing of serving God and awaiting the Lord. During the Reformation, figures like Calvin and Luther used the verse to emphasize that salvation is entirely God’s work in Christ, not human effort, yet true faith always produces active waiting. In the Wesleyan revival, the present tense ‘delivereth’ was highlighted to assure believers of ongoing sanctifying grace. Across traditions, the verse has been sung in hymns of longing for Christ’s return, such as ‘Come, Thou Long-Expected Jesus.’ Its placement in Paul’s thanksgiving shows that eschatology was never mere doctrine for the early church, but the engine of daily faithfulness.
Preaching This Verse
Three-point outline
- Converted and Called, The Thessalonians had turned from idols to serve God (v.9). True conversion reorients both worship and daily life toward the one true God.
- Waiting with Purpose, The Greek verb anamenein means to wait patiently and trustingly. Christian hope is not vague optimism but a settled expectation of Christ’s return from heaven.
- Deliverance Completed and Ongoing, The present participle rhuomenon shows that Jesus is constantly rescuing us from wrath. His death on the cross secured our deliverance; his ongoing intercession applies it until he returns.
Five-point outline
- Turning to serve the living God v.9
- Waiting for His Son from heaven v.10a
- The risen and exalted Son v.10b
- The Deliverer from coming wrath v.10c
- The shape of Christian life: service and hope
Illustration hooks
- A family awaiting the return of a loved one from overseas, they prepare the house, cook the favourite meal, and count the days. Their waiting reshapes everything they do.
- Someone who receives a severe medical diagnosis and, instead of despairing, starts making peace with family members and praying more fervently. They are not giving up; they are getting ready.
- A student on the last day before a long holiday, concentrating on a final exam while already anticipating freedom. The waiting gives energy, not laziness.
Questions your congregation is asking
- Does 'wrath to come' mean God is angry and vengeful, or is this about consequences and judgment?
- How can I 'wait' for Christ’s return when life feels overwhelming and I need help now?
- Does Jesus rescue us from danger in this life, or only from final judgment?
Leading a Discussion
Paul holds up the Thessalonians as an example, highlighting two marks of genuine faith: serving God and waiting for His Son. This passage raises questions about how we live in the present while hoping for the future. Use these questions to explore the text together as a small group.
Discussion questions
- From the context (v.9-10), what had changed in the Thessalonians’ lives when they turned to God?
- The Greek word for 'wait' (anamenein) suggests patient trust. How might this waiting feel different from simply marking time or being unsure about the future?
- Why does Paul connect Christ’s resurrection (v.10) with waiting for His return? What difference does resurrection make to hope?
- The phrase 'Jesus, who delivers us' uses a present tense participle. How does this shape your understanding of salvation, is it only past, or also present and future?
- Talk about the 'wrath to come.' From the cross-references (Matthew 3:7; Romans 5:9), what kinds of judgment do you think Paul has in mind, and how does Jesus rescue us from it?
- The Thessalonians faced persecution and affliction (v.6). How might the hope of Christ’s return help believers who are struggling, whether with external pressure or internal doubt?
- What does this passage suggest about the relationship between faithful service now (v.9) and waiting for Christ’s return (v.10)? Are these two emphases in tension, or do they reinforce each other?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 49:18 | I have waited for your salvation, Yahweh. |
| Job 19:25 | But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth. |
| Job 19:27 | whom I, even I, will see on my side. My eyes will see, and not as a stranger. “My heart is consumed within me. |
| Isaiah 25:8 | He has swallowed up death forever! The Lord Yahweh will wipe away tears from off all faces. He will take the reproach of his people away from off all the earth, for Yahweh has spoken it. |
| Isaiah 25:9 | It shall be said in that day, “Behold, this is our God! We have waited for him, and he will save us! This is Yahweh! We have waited for him. We will be glad and rejoice in his salvation!” |
| Matthew 1:21 | She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.” |
| Matthew 3:7 | But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to flee from the wrath to come? |
| Luke 2:25 | Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that the Thessalonians' transformed lives, not just their verbal witness, powerfully spread the gospel. Their visible holiness, joy and hope in Christ prepared the way for the gospel among pagans far more effectively than preaching alone could.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that the Thessalonians' conduct proved how deeply the doctrine of Christ's return had seized them. They lived in genuine expectation, as if watching for it at any moment, and this waiting made them dead to the world and eager to do good.
Calvin's Commentaries Reformed 1564
Calvin argues that Christ's resurrection is the only secure ground for our hope of resurrection, since death threatens us constantly. Without fixing our eyes on Christ, every trial would overwhelm us. He stresses that Christ rose specifically to share his glory with all his members, making the resurrection pointless unless he returns as Redeemer.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary emphasizes that the Thessalonians' expectation of Christ's return was what set them apart from the synagogue, making the second advent a central part of their faith. It also highlights that Paul uses a present participle for Jesus "delivering" from wrath, indicating an ongoing rescue rather than a one-time past event, and sees the Christian life as a combination of serving and waiting.
Geneva Bible Notes Reformed 1599
The Geneva note draws a direct line from Christ's resurrection to the believer's eager anticipation of his return. Jesus, whom the Father raised, is the one who delivers us from the wrath to come. The focus falls on looking for him from heaven as the source of that rescue.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the single phrase "wait for his Son from heaven" actually contains several core articles of faith: belief in Christ's divine sonship, his incarnation, death, resurrection, and promised return. He stresses that believers are delivered not merely from fear of wrath but from the wrath itself, because Christ bore it in their place.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that waiting for Christ's coming marks a true believer, and this hope was especially strong among the Thessalonians. He stresses that Christ's second coming is rarely called a return because it brings entirely new features, not a mere repeat of His first coming. Christ, raised from the dead, is always our Deliverer from the coming wrath.
Lange's Commentary Reformed 1857
Lange notes that Paul’s preaching in Thessalonica focused on the starting point (turning from idols) and the end point (waiting for Christ’s return), rather than the intervening doctrines of faith and justification. This eschatological emphasis, typical of Paul’s earliest letters, defines the Christian life as both serving God and actively hoping for His Son.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the Thessalonians became followers of Paul and the Lord by carefully imitating the apostles' consistent example of preaching and living. Their willingness to embrace the gospel despite severe affliction, not just the apostles' sufferings but their own, proved their sincerity and made them a model to other believers.
Vincent's Word Studies Evangelical 1887
Vincent highlights that Paul uses an uncommon Greek word for "wait," distinct from his usual term. He also carefully distinguishes "deliverer" from "savior": Christ specifically rescues believers from the coming wrath, while salvation is a broader term covering the entire new life in Christ.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley reads the resurrection as the key proof that Christ will return to judge the world. He then highlights a threefold deliverance for believers: Christ redeemed them once, keeps delivering them day by day, and will finally rescue them from the eternal wrath that awaits the ungodly.