I Thessalonians

Here is some more notes.

1 and 2 Thessalonians

Introduction

1. Thessalonica was the largest city in the Macedonian region and, as a port city, was a financial and military center. It was founded by the king of Macedonia, Cassander[1], in 315 B.C. who changed the name from Therma to Thessalonica after his wife. It also became the capital of the second district of Macedonia in 168 BC when Rome separated Macedonia into four administrative districts and in 146 BC became the capital city of the entire Macedonian province. It finally earned its right as a free Greek city under the Romans in 42 BC because of its support of Anthony and Octavian.
2. As Paul and his companions journeyed upon the Via Egnatia, the primary trade route from the Eastern provinces to Rome, they would have undoubtedly encountered various groups and various forms of religion and belief. However, upon entering Philippi and Thessalonica they would have run headlong into the cities most known for their fierce loyalty to the cult of Roma and the Emperor. It is within this culture that the declaration that “Jesus is Lord” would have direct opposition to “Caesar is Lord”. It is therefore significant to notice Paul’s usage of the word and imagery of the parousia of Jesus as in direct confrontation to parousia of Caesar.
3. The letters to the Thessalonians capture the basic heart of Paul’s message and praxis within his newly established congregations. As some of the earliest epistles within his corpus, they give us a clear view into the fundamental truths that were essential for Paul. We see within these letters Paul’s mastery in drawing upon past, present and future in order to stabilize and strengthen this fledgling church.
4. We know from Luke’s account (Acts 16-17) that Paul, Silas and Timothy, upon leaving Philippi, journeyed to Thessalonica where for three Sabbaths they reasoned concerning the Messiah in the local synagogue. Luke relates the whole event in his characteristically brief way, yet not without earmarking key themes that were significant.  First, we are told that Paul reasoned from Scripture that the Messiah was to suffer and rise again. Then later, as the opposition to Paul’s message climaxed, his antagonists brought the charge against him that ‘these are acting contrary to the decrees of Caesar, saying there is another king – Jesus’ (Acts 17:7).  Both these themes are infused deeply into the bedrock of both letters and can be seen as pillars that uphold the tensions that are present within.
5. The newly formed church of Thessalonica was comprised of some Jews, a large group of devout, or god-fearing, Greeks, and a handful of the leading women of the city (Acts 17:4). The textual evidence from the letters themselves are however less clear. It seems as if the Jewish influence among the Gentiles written about in Acts wasn’t as prominent as it seems there, which is evidenced by Paul considering them to be essentially pagan (1 Thess 1:9-10). Another possibility is that the Jews who had been converted turned back to their original religion as persecution grew. It is also telling that with all the abundance of OT allusions and quotations within Galatians, 1 and 2 Corinthians and Romans, these letters have relatively none.
6. Upon leaving abruptly from Thessalonica, Paul and his team traveled to Berea were, if only for a moment, they received a warm welcome. That is until the Jewish agitators from Thessalonica traveled to Berea and stirred up the people against them. Fleeing from there they remained in Athens for a short time, while we see Timothy journeying back to check on the Thessalonians. It is here in Athens that we are told of Paul’s confrontation with the philosophers and their apathetic response. From there, Paul journeys on towards Corinth, where in 51AD the first letter to the Thessalonians is penned. It is unlikely that more than a few months had passed since he was with them. Then again a few months after that the second letter was sent, likely in response to hearing news concerning them.
7. The reason for writing the first epistle was one of necessity and concern for Paul, who after hastily leaving Thessalonica, desired to know the state of those whom he had converted (1 Thess 3:1-10). Paul likens his concern for them to that of maternal and paternal care (1 Thess 2:7-8,11), which is not unlike Paul (Gal.4:19). A major concern for Paul is that the believers would turn back from the faith having seen him and his team persecuted and made to leave. This, along with the persecution that they themselves were receiving, made Paul anxious to remind them of the glorious consolations that awaited those who remained faithful within the tensions of vindication and suffering.

Main Themes

1. The main theme of both letters is the exhortation to the steadfastness of faith and hope in the midst of persecution because of the assurance of the eschatological vindication. The main theology of the book combines the theme of Jesus’ death, resurrection and return with (or as a model for) present suffering of the church and their future hope of resurrection.
2. This letter is baptized, as it were, in the eschaton, the final day of Christ’s coming to judge the living and the dead. However, it is also one of the most profoundly tempered books concerning the day to day praxis of all believers. Those who are alive and waiting for the Lord are not to become fatalistic and neglect the practical way of life, such as working in order to eat. He calls them to work, and even being as forthright as saying ‘If anyone will not work, neither shall he eat’.
3. The theme of practical holiness or sanctification has a prominent role, especially as they are those who have received the Holy Spirit. This picks up on a fundamental Pauline thought that juxtaposes the work and power of the Spirit against the ways of flesh and its lusts.

1 Thessalonians 1:1-10 – Introduction and Thanksgiving

A major concern within this letter for Paul is to offer perspective concerning the suffering of their leaders and their own congregation. Therefore it is important that we see Paul use the word church here as an indicator to their position within the larger body of believers in all regions, and even those in Judea (2:14). As we shall see below, the solidarity of all believers is a crucial aspect that Paul seeks to draw upon. Paul saw these believers as the co-citizens[2] with all the people of God. This is only further enforced by the use of the terms ‘beloved by God’ and ‘election (v.4). Paul by using these classic Jewish terms[3] is seeking to remind the believers of Thessalonica that they are a part of the family of God.

“I have forsaken my house; I have abandoned my heritage; I have given the beloved of my soul into the hands of her enemies.” (Jer.12:7)

As is common, Paul’s tone for the entire letter seems to be overflowing as he recounts the budding virtues of faith, love and hope (vv. 2-3). Not only that, but the whole of the Macedonian and Achaian region witnessed the power of God in their lives. Paul states matter of factly that the veracity of his gospel is proven, not in the spoken word only, but in power and in the Holy Spirit. It is probable that due to the troubling outcome of his clash with the Athenian philosophers (Acts 17:16-34) he was seeking to remind them of the manner in which they received the gospel knowing that it is this distinctive that will sustain them through troubled times (1 Cor. 1:18-2:16).

“So now faith, hope, and love abide, these three; but the greatest of these is love.” (1 Cor 13:13)

Again, as was mentioned above, the believers that Paul was writing to were described as those who ‘turned away from idols’ which was hardly the custom of Jews or god-fearers. Therefore, it is likely that the majority them were first rate pagans. However, now they had turned to the ‘living and true God’ as common reference to Israel’s God[4]. This is again a highly Jewish thought that is deeply connected with the Old Testament view of the gospel. The juxtaposition of idols and the living and true One is found throughout the Old Testament. By taking up this fundamental Jewish theme, Paul is placing himself in continuity with his Jewish forebears. ***However, it is the second part of this statement that is the great twist in the tale. It is Jesus, who has been raised from the dead, who will deliver them from Gods final judgment.

B. 1 Thessalonians 2:1-3:10 – Personal Defense

As the apostolic team left Thessalonica many lies were spread concerning their message and their conduct. Therefore it was necessary for Paul to give a defense of integrity of his ministry to Thessalonians. It is likely that the Jewish leadership played an active role in the accusations along with the Greek countrymen (vv. 14-16; c.f. Acts 17:5,6). The charges against him included his desire for personal gain in both finances and human acknowledgement.

Paul focuses first on his own conduct among them. He sought to distinguish himself from the other traveling philosophers of his day. He reminds them that, although they had experienced persecution for speaking the gospel, they were bold to share the gospel with them, even though the threat of more persecution was present. He continues by saying that they are not those who seek the praise from man, but God because He is the One ‘who tests our hearts’ (v.4). If God searches their hearts and they are entrusted and approved for the gospel their motives must be pure (1 Cor. 9:16-18; Gal 1:10).

So whether we are at home or away, we make it our aim to please him. ¹⁰For we must all appear before the judgment seat of Christ^, so that each one may receive what is due for what he has done in the body, whether good or evil. (2 Cor. 5:9-10)

In the second part of chapter two, Paul seeks to remind them of the divine origin of the message they heard and its recognizable effect upon them. They had received the message of God’s actions in Christ and now are experiencing both the good and bad effects that come with believing it. Paul reminds them that it is in line with the whole narrative of scripture for the people of God, even the Christ himself, to be persecuted and that those who oppose God will be judged (2 Thess. 1:5-7).

Paul’s Concern and Joy -The integrity of Paul’s gospel was not the only avenue by which he was accused, his ability to care for the church and his inability to return to them only fed the fire of accusation. Paul now relates his endeavors to make his way back to them citing demonic influence as the primary hindrance. Although Paul reveals Satan as the reason for his delay in coming to them, he no doubt has in mind many of the Jewish leaders (Act 17:13). Paul reiterates that his concern is real and that he fears that their afflictions might have tempted them to renege on their beliefs reminding them that to suffer is part and parcel with Christianity (vv.3-4). However, Paul does not dwell long on this note and proves that his words a few verses before were sincere (vv.19-20), and now he tells them of his joy in hearing word from Timothy that they are prospering.

C. 1 Thessalonians 3:11-5:11 – Christian Praxis and Eschatology

Pleasing God – The themes of holiness, love and the return of Jesus are foreshadowed in Paul’s prayer and act as a transition from apologetic to exhortation. *The goal of Paul in this section is to please God ,which follows with the Old Testament[5]*.

First, Paul addresses the moral conduct of the young believers who were surrounded and immersed in a culture that prided itself in moral laxity. Demosthenes, a historian of the day, said “We keep prostitutes for pleasure, we keep mistresses for the day to day needs of our body and we keep wives for the begetting of children and for the faithful guardianship of our homes”. Paul is therefore reminding them to live in the light of the knowledge of God they possess, juxtaposing those ‘Gentiles, who do not know God’ and those who know that  ‘the Lord is the avenger’ (vv.5-6).

Furthermore, Paul draws upon the theme of the Holy Spirit to seal his exhortation. Paul warns that to reject this command is a reject of God, more specifically the Spirit which God has given them. The Spirit was to Paul the fulfillment of Gods promise to purify and renew the people of God (Ezekiel 36:25-27; 37:14). It was an indicator of the inauguration of the messianic age and as we see from Galatians and Romans, Paul saw the Spirit as the eschatological ethos in which the people of God live and by which they war against the flesh (or the present age). Therefore, to live and please God with our vessels (v. 4) is completely in line with Gods new age that is experienced now by being in the Spirit. Therefore to reject this commandment is to war against the Spirit and to reject God.

Second, Paul praises them that they have no need to be reminded to love. However, he does remind them that love, as everything in life, is something that can and must increase if it is to remain living and vibrant.

Comfort in the Day -The believers at Thessalonica had a measure of knowledge concerning the end times. However, that portion had led them to believe that the dead were at a disadvantage at Christ’s return compared to those who were living. It is unclear whether they believed that those who died before Christ’s return forfeited resurrection completely or that they merely would miss out on the event itself. It is clear, however, that their eschatology was deficient and that, through correcting it, Paul sought to provide them with comfort in their sorrows and sufferings.

What then is the fate of those who sleep? Paul appeals first to Christ’s own resurrection as a model and as an assurance of the resurrection of the dead (v. 14) and second to the ‘word of the Lord’ revealing that the dead will in fact precede the believers who are alive (v.15). As Paul describes the event of the Second Coming, he may in fact be using material that was constructed earlier and may be a rephrasing or reworking of certain portions of Christ’s own teaching (e.g. Matthew 24), hence Paul’s use of by the ‘word of the Lord’. Nevertheless, the whole section is built heavily upon the Jewish eschatological vision of the Day of the Lord[6], in which God would bring judgment to the wicked and salvation to the righteous.

Paul now acknowledges that they are not ignorant concerning the ‘times and seasons’ confirming their understanding that the Day of the Lord indeed comes unexpectedly. He draws upon the common Romans phrase ‘peace and safety’, a slogan of propaganda used to promote allegiance and compliance within the empire, as the archetypical scenario in which God’s judgments are suddenly revealed. He reminds them that such thinking is not befitting of someone who is ‘of the day’, but only of those who are ‘of night or darkness’. Those who are of the day are sober and therefore aware of the circumstance and can see clearly. This is something which cannot be said of those in the night, to whom the Day of Lord comes unexpectedly. Paul further comforts them by appealing to their election as the people of God who have obtained Salvation and who will not experience wrath at Christ’s coming (vv. 9-10).

D. 1 Thessalonians 5:12-28 – Exhortation and Benediction

Paul, obviously anxious to say more but for some reason cannot, exhorts them in various things concerning basic Christian life. By telling them ‘to recognize those who labor…and to esteem them’, Paul cuts against the cultural norm that ignored those who served and esteemed being served.

2 Thessalonians

A. 2 Thessalonians 1:1- 12 – Introduction and Thanksgiving

It is clear that between the time the first and second epistle were written the persecution significantly increased[7]. Paul is understandably thankful that they are prospering and seems to have lost his note of concern that marks the first letter. But now he seems far more serious and direct in regards to his beliefs concerning the fate of the wicked that troubled them.

Paul then picks up on the theme of retribution and vindication, a prevalent in the Old Testament, as a means to comfort the young church. Depicting in apocalyptic imagery the vindication of the suffering ones at the return of the Suffering One.

“The sound of an uproar from the city A sound from the temple! The sound of the LORD, rendering recompense to his enemies! (Is 66:6)

15″For behold, the LORD will come in fire. And his chariots like the whirlwind, to render his anger in fury, and his rebuke with flames of fire. (Is 66:15)

B. 2 Thessalonians 2:1- 17 – Eschatology and Thanksgiving

Paul now addresses the theme of the parousia, or coming, of Jesus. There had evidently been some teaching or revelation concerning this event that left the Thessalonians unsettled. It may even be that an imposter wrote a false letter pretending to be Paul himself (v.2).  The word that was being circulated apparently gave the impression that the Day of the Lord was a past event, an idea that Paul corrects by explaining that two events must, by necessity, come first.

Apostasy:  To Paul the idea of falling away was not as difficult as it is for many Christians today. As concept throughout Old Testament, the unfaithful of the people of God who follow after other Gods are cut off from the fold, while the righteous remnant are saved in the Day of Judgment. For Paul this was not an issue based on election but a concept directly linked to unbelief and unrighteousness (vv. 10-12).

Man of Lawlessness: The man of Lawlessness or, in modern language, the man who personifies sin. Just as prevalent as the idea of remnant is the idea of unrighteous kingdoms and kings opposing God and His people.  This is a theme, which in the late prophetic books focuses in on the human representatives of this opposition[8]. The exploits of this man, which Paul describes, run completely in line with his prototypical forebears such as Antiochus, Pompey and Caligula, from which Paul seemingly draws upon the worst actions of each into one consummate man of sin.

Finally Paul, after some time, brings a word of encouragement. He contrasts the unbelieving and unrighteous with the Thessalonians whom he calls ‘beloved’ who are chosen for salvation ‘by the Spirit and belief in the truth (v.13).

C. 2 Thessalonians 3:1-18 – Idleness and Benediction

With a prayer for continued grace in the spreading and expression of the gospel in both Paul’s ministry and in the Thessalonians church, Paul turns his attention to one final detail. In light of all his comments concerning the end, Paul reminds them that the proper Christian practice is to work and not to become fatalistic. Paul refers them back to his conduct among them***

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[1] A former general and successor of Alexander the Great

[2] Ekklesia – being a secular Greek term an assembly of citizens. It should be noted that for Paul the word ekklesia carried far deeper theological and biblical overtones, which gives the word the current common meaning of the people of God or the church of God.

[3] For example: Deut 7:7-8; 33:12; Ps 60:5; 108:6; Is 44:2; 62:4-5; Jer. 11:15; 12:7

[4]For example: ‘living’ Num. 14:21,28;Deut5:26; 32:40; Josh 3:10; 1 Sam 17:36; ‘true’ Ex 34:6; Ps 86:15; Is 65:16; Jer. 10:10

[5] Job 34:9; Ps. 19:14; 69:31; Pr 16:7; Mal 3:4

[6] Is. 2:10-12;13:6,9; Ez. 7:19; 30:3; Joel 1:15;2:1,11,31;3:14; Amos 5:18-20; Zeph. 1:7-8,14,18;2:2-3; Zech. 14:1; Mal 3:2; 4:5

[7] This is proof to some that the second epistle is in fact the first to be written, but in my opinion to settle on either side is finally due to preference rather than proof.

[8] Dan.11:36; 7:20; Ez. 28:2, Is. 14:13

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