Date: 2019-06-18T05:00:00+00:00

1 Thessalonians

Norlan De Groot

Copyright © 2019 Norlan De Groot

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Contents

Preface

1 Background

2 Salutation and Thanksgiving (1:1-10)

3 Fruitful Ministry (2:1-12)

4 Fellowship in the Gospel (2:13-20)

5 Timothy’s Report and Paul’s Prayer (3:1-13)

6 Ethics (4:1-12)

7 Eschatology (4:13-5:11)

8 Congregational Life and Conclusion (5:12-28)

Instructor’s Manual

Works Consulted

Preface

Paul’s first letter to the Thessalonians was one of his earliest epistles, if not his earliest. Yet even in this early letter, we can see the seeds of Paul’s ministry as a pastor and theologian being planted and watered. Paul had the heart of a pastor. He spoke to the Thessalonians with the love of a pastor. He gave them practical advice for living the Christian life. We can also see Paul, the theologian. In this brief letter, he introduced diverse theological topics from putting on the armor of God to eschatology.

This commentary was originally written for use as a course within the MINTS International Seminary curriculum. Students taking the course through MINTS should download the course from the MINTS.edu website.

1

Background

The Christian church owes a great debt to the apostle Paul. He labored tirelessly preaching the gospel of Jesus Christ. On more than one occasion, he risked bodily injury and even death. He ministered to Jews and Gentiles alike, earnestly contending for the faith. He not only ministered to churches in person, but he also wrote them letters. Paul’s two letters to the Thessalonians are some of the first examples of his letter-writing ministry. As such, they give us a unique glimpse into his personal character, his theological understanding, his pastoral heart, and his missionary zeal. They also teach us much about living in the present with an eye to the future. What Paul said to the Thessalonians applies equally to us today.

To understand better what Paul said and why he said it, we will take a brief look at the context in which he wrote this letter. We will examine Thessalonica and the region of Macedonia in general. We will also examine the circumstances in which Paul first met the Thessalonians and how they reacted to the gospel he preached. We will note the makeup of the church that formed in Thessalonica, and we will look more specifically at issues connected with the letter itself.

The History of Thessalonica

In 323 BC, Alexander the Great died at the age of 32 in Babylon far from his Macedonian home. Fourteen years earlier, Alexander had inherited the Macedonian throne when his father Philip was assassinated. Philip had planned to conquer Persia and had already sent armies into Asia Minor. When Philip died, Alexander took over the campaign. Within ten years, Alexander had conquered Mediterranean countries from Greece to Egypt. He continued his conquest east, all the way to the Indus River.

At the time of his death, Alexander was planning a conquest of Arabia. His death ended the conquest and threw his empire into confusion. Alexander’s Macedonian generals carved up the empire into four regions.[1] Antipater claimed the coveted region of Macedonia and Greece. When Antipater died in 319 B.C., the struggle for control of Macedonia intensified. Antipater’s son, Cassander, defeated the named successor, Polyperchon. Cassander further consolidated his claim to the throne when he captured and subsequently married Alexander’s half-sister Thessalonike in 316 BC. Perhaps as a wedding gift, he named a new city he was building after her (D. Martin 22).

The new city, Thessalonica, held a strategic place in Macedonia. Cassander needed a port that would serve the entire region from the Balkan mountain range in the north to the Greek peninsula in the south. He built Thessalonica to fit this need, placing it at the head of the Thermaic Gulf. It boasted a deep harbor that could accommodate large ships. Its position in a recessed part of the gulf offered protection from southeast winds that blew off the Aegean Sea, while the surrounding hills protected it from strong northernly ones (Green 2).

Thessalonica also lay on the eastern edge of a large, fertile plain that occupied much of Macedonia’s interior. The plain provided prime land for farming. The mountains that surrounded the plain contained forests suitable for logging. The region also included numerous gold, silver, copper, iron, and lead mines. The Axius River (also called the Vardar River) provided easy north-south access to these resources. The river terminated in the Thermaic Gulf at a point just south of Thessalonica. Cassander was unable to take full advantage of these resources, however, since his reign was characterized by a struggle to consolidate his power. The years that followed his reign were also turbulent.

Stability did not return to Macedonia until Philip V, a king in the Antigonid dynasty, rose to power. The stability did not last long, however. A conflict with Rome soon arose. Within the scope of the Roman Empire, Macedonia was close to Rome. It retained a reputation of power that remained from the time of Alexander the Great. When Philip V made a treaty with Hannibal against the Romans, Rome responded. Three wars followed, with the Third Macedonian War giving the Romans a decisive victory against Philip V’s son Perseus at the Battle of Pydna. The Romans abolished the Macedonian dynasty and divided Macedonia into four Roman administrative districts (Bruce xx).

Rome took steps to ensure that Macedonia would never become a threat again. Roman soldiers pillaged the entire region, transferring so much wealth to Rome that Roman citizens were exempt from direct taxation for the next hundred years (Green 12-13). Rome further prohibited Macedonians from working their gold and silver mines to produce new wealth. Eager to consolidate their power in Macedonia, the Romans built the Via Egnatia, an east-west road that allowed free movement of Roman troops. The road connected the Adriatic Sea in the west to Byzantium (Istanbul) in the east, passing through Thessalonica on its way.

The Via Egnatia served Rome well in maintaining its power throughout the region. However, it was also a boon to the city of Thessalonica. The road quickly became the main east-west trade route through Macedonia. Thessalonica held an important place along the road because at Thessalonica land routes and water routes converged. Thessalonica stood at the intersection of much commercial travel. It became a rich and cosmopolitan city merging cultures and religions from around the known world.

The religious atmosphere that resulted can best be termed pluralistic. Green described the Thessalonians who first heard the gospel as “these who floated in a sea of great religious pluralism and confusion” (32). Some Thessalonian Gentiles abandoned this sea of confusion for the monotheism of Judaism, joining the synagogue as God-fearers. Most Thessalonians, however, floundered in a chaotic pool of multiple, man-made gods. In their various writings, both Philip and Antipater of Thessalonica recorded at least twenty gods worshiped in Thessalonica. The religious activities they described were characteristically man-centered. Thessalonians viewed their worship as a transaction. If they treated their gods right, their gods would be obligated to treat them right. Conversely, if the gods were angry, disaster was sure to follow. The Thessalonians gave their gods exaggerated human virtues along with exaggerated human flaws. The Thessalonian gods promoted drunkenness and sexual license. Aphrodite, the symbol of sexual license, was evidently popular given the preponderance of her images excavated from the cemeteries of ancient Thessalonica (Green 35).

Religious associations dedicated to the worship of specific gods could be found throughout the city. Membership in one of these associations provided shared benefits to the members as well as a sense of belonging and community (Green 37) Civic leaders promoted such activity and dedicated several monuments to various gods throughout the city. Public meetings often began with a prayer or an offering to one of the gods (Green 38).

In time, the Thessalonians developed an imperial cult that merged their religious zeal with their civic activities. Already during the time of Alexander the Great, divine honors were accorded to particularly strong leaders. When the Romans introduced their version of the imperial cult, the Thessalonians easily incorporated it into their eclectic mix of religious cults.

Thessalonica prospered under Roman rule, but in 44 B.C. a crisis in Rome set in motion a series of events that could have drastically altered Thessalonica’s future. Julius Caesar was assassinated. The conflict that followed erupted into a civil war pitting Brutus and Cassius against Mark Antony and Octavian. As a strategic city, Thessalonica was forced to choose sides. Initially, Thessalonica sided with Brutus but later withdrew its support and sided with Mark Antony and Octavian. It proved to be a wise decision. Mark Antony and Octavian emerged as victors at the Battle of Philippi on October 12, 42 B.C.

As a reward for Thessalonica’s support, Antony awarded Thessalonica free-city status, a coveted status within the provinces of Rome. It gave Thessalonica special privileges. Thessalonica did not have to worry about becoming a Roman colony. It could set its own laws and keep its own legal institutions. It retained much of its own Macedonian culture, even under Roman rule. Witherington notes that only two percent of the inscriptions found in the city were written in Latin (2). Thessalonica also was allowed to have an independent form of government involving five or six politarchs, who collaborated with a town council to keep the peace and make major decisions (Witherington 3-4). Thessalonica could mint its own coins and was exempt from certain taxes. Best of all, it did not have to worry about Roman military occupation, which would have involved supporting a large, Roman army or a large settlement of demobilized Roman soldiers (Wanamaker 3).

Later, when Antony and Octavian battled for power, Thessalonica chose wisely again, ultimately siding with Octavian, who emerged the victor in the Battle of Actium on September 2, 31 B.C. (Green 18). Octavian, also known as Caesar Augustus, ushered in a period of unparalleled peace and prosperity for Thessalonica. Roman armies defended the city against outside threats, while still allowing a measure of autonomy. The combination of protection and relative autonomy promoted prosperity and growth. By the time Paul entered Thessalonica in the first century A.D., it was one of the largest cities in Macedonia with a population of over 100,000 (Carson and Moo 532).

The citizens of Thessalonica readily acknowledged Rome’s contribution to their prosperity, and they became increasingly loyal to Rome. Macedonia had become a Roman province in 148 B.C. It was governed by a proconsul who made the free city of Thessalonica his capital city (D. Martin 22-23). In a sense, Thessalonica had the best of both worlds, and they were eager to maintain this delicate relationship. They took any notion of insurrection against Rome very seriously. It was this city that Paul entered to preach the gospel.

Paul Brings the Gospel to Macedonia

Paul hadn’t intended to go to Thessalonica or even Macedonia, the region where Thessalonica was located. He intended to preach the gospel in Asia, a region west of Phrygia and Galatia in the western part of Asia Minor. Paul would later minister to the church in Ephesus and other places located in the region of Asia, but the Holy Spirit had other plans for Paul before then.

After the Jerusalem Council (Acts 15), Paul and Barnabas were given the task of delivering the Council’s letter to the Gentile believers. For this task, they took with them Judas, called Barsabbas, and Silas. The group traveled to Antioch in Syria to deliver the letter. Later, Paul decided to revisit every city where he and Barnabas had previously proclaimed the gospel. After a sharp disagreement about whether or not to take Mark, Paul and Barnabas separated. Paul took Silas and continued traveling through Syria and Cilicia (Acts 15:41). At Lystra, Paul and Silas added Timothy to the group and continued delivering the decision of the Jerusalem Council to the Gentile churches. Paul would have kept traveling straight west into Asia, but the Spirit prevented him.

In Acts 16, Luke recalled how the Holy Spirit communicated his plans to Paul:

And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. And when they had come up to Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them. So, passing by Mysia, they went down to Troas. And a vision appeared to Paul in the night: a man of Macedonia was standing there, urging him and saying, “Come over to Macedonia and help us” (Acts 16:6-9).

The route of Paul’s second missionary journey shows how Paul traveled north around Asia to arrive at Troas and sail to Macedonia. (Image courtesy of http://www.ccel.org/bible/phillips/JBPhillips.htm)

Immediately after Paul saw the vision, he made plans to preach the gospel in Macedonia. It is likely that Luke joined Paul and the others at this time since prior to their arrival at Troas Luke referred to the group as “they.” At Troas Luke began referring to the group as “we” and “us.” The change comes in Acts 16:10: “And when Paul had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them” (emphasis mine).

From Troas, Paul, Luke, Silas, and Timothy took a boat to the island of Samothrace in the Aegean Sea, a regular stop for people on their way to Philippi, “a leading city of the district of Macedonia and a Roman colony” (Acts 16:12). From there they traveled to Neapolis, which served as the port city for Philippi. From Neapolis they walked 10 miles (16 km) along the Via Egnatia to the city. The group remained there for some days.

While in Philippi Paul followed his usual practice of going to the synagogue or place of prayer first. Since Philippi did not have a synagogue, Paul went to the place of prayer. Jews established places of prayer when establishing a synagogue wasn’t possible. (Freeman 527) Jewish law required at least ten men to form a synagogue (Kistemaker 589). Since Philippi had a place of prayer instead of a synagogue, the group of believers there was likely small and almost certainly included fewer than ten men if any at all. It possibly also included several Gentile converts to Judaism. Luke recorded Paul’s visit to the place of prayer in Acts 16:13, “And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together.”

One of the women who heard Paul on that first Sabbath day was Lydia, a seller of purple goods. She was originally from Thyatira, a city in Asia, where Paul had wanted to go before he was prevented by the Holy Spirit. Thyatira was famous for its wool-dying industry, which explains Lydia’s occupation. The church that later formed in Thyatira would also become famous for being one of the seven churches in Revelation 2–3 to receive a letter from Jesus Christ.

Luke described Lydia as a “worshiper of God,” which possibly means that she was a Gentile drawn to the Jewish religion, similar to Cornelius (Acts 10:2).[2] After hearing Paul, Lydia and her household were baptized.

Paul’s initial success, however, soon gave way to conflict. A servant girl, who was possessed by a spirit of divination, followed Paul and the others crying out, “These men are servants of the Most High God, who proclaim to you the way of salvation” (Acts 16:17). Paul cast the spirit out of the girl in the name of Jesus Christ. This upset her owners, and they brought Paul and Silas before the magistrates. The charge against them was significant. They said, “These men are Jews, and they are disturbing our city. They advocate customs that are not lawful for us as Romans to accept or practice” (Acts 16:20-21). Any charge that pitted Paul and Silas against Rome would be taken very seriously. Both Paul and Silas were beaten and thrown into prison.

Paul and Silas’ reaction to their treatment was remarkable: They sang hymns while still in their chains. They understood that the circumstances of their lives did not lie in the hands of the city magistrates, but rather in the hands of God. They knew that whatever circumstances God chose to place in their lives, he would be glorified. In this particular case, God chose to glorify himself in miraculous ways. He caused an earthquake which broke their chains and opened the prison doors. But rather than fleeing, Paul, Silas, and the other prisoners remained.

God then used that circumstance to change the heart of the Philippian jailor. He asked Paul and Silas in Acts 16:30, “Sirs, what must I do to be saved?” Paul and Silas spoke the word of the Lord to the jailer and his family, and they were all baptized that very night. Even so, by morning, Paul and Silas were back in prison.

When the magistrates ordered the release of Paul and Silas in the morning, Paul informed them that he and Silas were Roman citizens and they would wait for an apology, which the magistrates promptly offered.

After Paul and Silas were released, they departed from Philippi and headed toward Thessalonica. In his description of this event, Luke again changed the pronouns he used to describe the group traveling with Paul. As soon as the men left Philippi, Luke referred to them as “they.” Harrison concludes that this change of pronouns means that Luke stayed in Philippi to aid the group of believers there (340).

Paul’s experience at Philippi highlights aspects of Paul’s ministry that repeatedly occurred throughout his travels. Paul regularly offered the gospel to the Jews first, beginning in the synagogue or place of prayer. However, Paul’s ministry also had a unique focus on Gentiles, following what God said about Paul in Acts 9:15, “he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.” Paul’s experience in Philippi also highlights the intensely positive and negative reactions that gospel preaching produces in the hearts and minds of the people who hear it. Some are drawn to Jesus; others push him away. Paul’s time in Philippi highlights the conflict between Roman religion and Christianity, which would intensify as time went on. It also highlights Paul’s approach to civil authority. Paul respected those in authority over him, even when they were antagonistic to him. However, he also held them to account for their actions, using his Roman citizenship to ensure just treatment. These same highlights will appear again in Thessalonica and elsewhere.

Paul’s Ministry in Thessalonica

Thessalonica lay approximately 95 miles (153 km) southwest of Philippi. It is understandable that Paul headed there after Philippi. Thessalonica suited Paul’s missionary strategy. He sought out strategic urban centers that could serve as a base of Christianity flowing to the surrounding area.

To get to Thessalonica, Paul and his companions traveled through Amphipolis and Apollonia, two well-known overnight stops between Philippi and Thessalonica along the Via Egnatia. Traveling 30 miles (48 km) southwest from Philippi, the group would have reached Amphipolis and likely would have stayed the night. Another 25 miles (40 km) beyond that lay the city of Apollonia. Thessalonica was an additional 40 miles (65 km) beyond that.

Paul didn’t stay to minister in Amphipolis or Apollonia. At best, he used the cities as overnight stops. One reason may have been that no synagogues were established in either city (Burge and Hill 1414). Luke records that Paul traveled through Amphipolis and Apollonia to Thessalonica, “where there was a synagogue of the Jews” (Acts 17:1), so it seems that Paul was intent on reaching another synagogue. It is also likely that Paul understood the importance of Thessalonica, which was the largest and most important city in Macedonia.

When Paul finally entered the city, he went to the synagogue. Acts 17:2 describes how he reasoned with the Jews at the synagogue for three Sabbaths. He proved to them that it was necessary for the Christ to rise from the dead and that the Christ was Jesus. The results were mixed. Acts 17:4 says that some Jews believed, but the emphasis in the verse is on the “great many devout Greeks and not a few of the leading women” who believed.

So, who were these devout Greeks and leading women? And when did Paul preach the gospel to them? Many of the devout Greeks were likely God-fearers who belonged to the synagogue and heard Paul’s gospel message on the three Sabbaths that Paul preached there. However, other Greeks converts were not originally God-fearers. In 1 Thessalonians 1:9 Paul reminded the Thessalonian church that many of them served idols before turning to serve the living and true God. Those Gentiles would not have belonged to the synagogue. They likely heard Paul preach the gospel outside of it.

If that is the case, Paul probably stayed in Thessalonica longer than three Sabbaths. Mayhue suggests that Paul’s stay could have lasted from three to six months (18), during which time Paul would have ministered primarily to Gentiles. Paul described this ministry in 1 Thessalonians 2:1-16. He said that he and his fellow travelers preached the gospel with boldness, despite the shameful treatment they received in Philippi. They didn’t come with words of flattery. They didn’t seek money or fame. Rather, they came in a gentle spirit, developing a true affection for the Thessalonian church. They worked night and day to provide for themselves, so as not to be a burden on the Thessalonians. They also received support from the Christians at Philippi, who sent financial help at least once, possibly twice (Phil. 4:16). They exhorted the Thessalonian Christians to “walk in a manner worthy of God” (1Thess. 2:12) and set themselves up as examples for how to walk in that way.

Paul’s work bore much fruit. Many Thessalonians became Christians and received the word of God “not as the word of men, but as what it really is, the word of God” (1 Thess. 2:13). However, Paul’s success also created enemies. The Jews in Thessalonica, who saw Christian converts leave their synagogue, became jealous. They decided to deal with Paul by whatever means necessary. They took some “wicked men of the rabble” (Acts 17:5) and formed a mob, setting the city in an uproar. The mob first went to the house of Jason, where they supposed Paul and his companions to be staying. When they didn’t find Paul, they took Jason instead. They brought Jason and other Christians before the city authorities and accused them of insurrection against Rome. They said, “These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus” (Acts 17:6-7). This accusation would have been very disturbing to the city leaders, who relished the relationship Thessalonica had with Rome and would stop at nothing to make sure that relationship continued and flourished. If that accusation were left to stand, Thessalonica could have lost its free-city status, something the city leaders would be loath to give up.

To resolve the situation, Jason put up security so that he and the others were released. However, it was not safe for Paul, Silas, and Timothy to stay in Thessalonica. The Christians there sent them away by night to Berea, but the Thessalonian Jews even followed them there, causing trouble and forcing Paul to travel south to Athens, leaving Silas and Timothy in Berea to minister to the new Christians there.

For the time being, Paul’s ministry in Thessalonica and the broader region of Macedonia was over. But Paul started his ministry in Macedonia because of a direct call from God. Paul’s time in Macedonia was riddled with conflict, but Paul was faithful to the call, and the seeds of the gospel were planted. God’s purpose for Paul was fulfilled, and God’s church was established in Macedonia.

The Church in Thessalonica

When Paul was forced to leave Thessalonica, he left behind a congregation of believers without leaders who were mature in the Christian faith. Later, Paul sent Timothy back to Thessalonica to see how they fared, but until then these Thessalonian believers were forced to live out their newfound faith on their own. The congregation was comprised of Jewish converts, devout Greeks, and leading women.

One of the church members was Jason. He was one of the first converts in Thessalonica, and he hosted Paul in his house. Jason was dragged before the authorities and was forced to provide security to the city officials before they let him go (Acts 17:6-9). When Paul stayed in Corinth for three months during his third missionary journey (Acts 20:3), Jason may have been with him. Paul wrote his letter to the Romans from Corinth. In the letter, Paul greeted the Romans with the names of his companions in Corinth. One of them was named Jason (Rom. 16:21).

Two other members of the Thessalonian church were Aristarchus and Secundus. They both accompanied Paul on his third missionary journey when he traveled back through Macedonia and then sailed to Syria and Jerusalem (Acts 20:3-4). Earlier, Aristarchus had been with Paul during his ministry in Ephesus (Acts 19:29). Aristarchus was also with Paul in Caesarea when Paul was sent from there to Rome as a prisoner (Acts 27:2). He remained with Paul in Rome as a “fellow prisoner” (Col. 4:10; Philem. 24).

The examples of Jason, Aristarchus, and Secundus give us a glimpse of the church that produced them. Despite its challenging beginning, the church at Thessalonica thrived. From Luke’s descriptions in Acts and Paul’s descriptions in 1 and 2 Thessalonians, we see a church that was “mobile and expansive, deeply engaged in the mission of the church in its various aspects” (Green 8). Paul said of this church, “For 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…” (1 Thess. 1:8).

This missionary zeal apparently wasn’t limited to the three named men. Green surmises,

Apparently in addition to Aristarchus, Secundus, and Jason, other members of the Thessalonian church participated in the evangelistic mission, using the roads and perhaps even the sea lanes to make sure that the gospel arrived at cities and towns both near and far. The apostles and other Christian travelers also brought the good news of the stability of the Thessalonian church in the midst of persecution to the ears of Christians throughout the provinces of Macedonia and Achaia (1 Thess. 1:7). Moreover, the Thessalonian believers used the routes to the interior of the province to bring aid, most likely financial, to the other churches of Macedonia (1 Thess. 4:9; cf. 2 Cor. 8:1–2) (Green 8).

That’s not to say that the church in Thessalonica was without struggles. For the most part, the Thessalonian Christians were poor, with the exception of some of the leading women and Jason, who hosted Paul and possibly hosted the church in his house. Morris believes that most of the others came from the lower classes. He says,

Nothing is said, either in Acts or the Thessalonian Epistles, about the social class of the converts, except for the statement that some of the “chief women” believed (Acts 17:4). But from Paul’s stress on manual labor, and from the negative fact that he does not find it necessary to warn the Thessalonians about the perils of riches, we might fairly deduce that most of them were from the lower classes (4-5).

Indeed, in 2 Corinthians 8:1-2, Paul confirmed that the churches in Macedonia (Philippi, Thessalonica, and Berea) experienced extreme poverty.

The Thessalonian Christians also experienced afflictions (1 Thess. 1:6; 3:3-4), which could have come from several sources. We know that the Jewish community in Thessalonica was vehemently opposed to Paul’s ministry (Acts 17:13). It is reasonable to assume that they also would have opposed those who became Christians through Paul’s evangelistic work. In addition, when the Thessalonian believers became Christians, they didn’t just add a new god to their pantheon of gods. Rather, they abandoned their former gods in favor of the one, true God. Doing so was a direct affront to Macedonian culture and the Thessalonian community. The citizens of Thessalonica would have found ways to show their disapproval. Paul described this in 1 Thessalonians 2:14-15: “For you brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind….”

Affliction for any Christian can be a struggle, but for new Christians it can be especially daunting. The Thessalonian Christians were understandably confused and maybe a bit anxious. Some of their members had died, and the ones who remained alive were suffering. They questioned the fate of those who died. They were confused about the timing of the Lord’s coming and how they should live until that day. Paul answered their questions in his two letters to them, assuring them that Christ will return, that those who had already died will not miss out on Christ’s return, and exhorting them to live a life pleasing to God as they wait for the Day of the Lord.

Paul’s First Letter to the Thessalonians

First Thessalonians is the longer of the two letters Paul wrote to the church in Thessalonica. It is one of the first of the New Testament books to be written, if not the first. Even the Gospels were written at least 15 years after 1 Thessalonians. We will take a closer look at the dating of the book as we delve into the details surrounding it. Let’s start by examining Paul the author.

Author

Paul identified himself as the author in 1:1 and 2:18. There is no reason to think otherwise. In 1:1 Paul also listed Silvanus (Silas) and Timothy. Both Silas and Timothy were with Paul when he ministered in Thessalonica on his second missionary journey. They were also with Paul when he wrote 1 Thessalonians. It makes sense that Paul included them in his opening salutation. Paul used first person plural pronouns throughout the letter, which indicates that he had Silas and Timothy in mind when he wrote it. However, he also used first person singular pronouns, which indicate that he was the primary author.

It is not possible to determine the level of influence Silas and Timothy may have had in composing the letter, but they likely had some influence. Paul wrote 1 Thessalonians in response to a report from Timothy about the status of the church there. Timothy’s report certainly would have had some influence on what Paul said and how he said it. In addition, either Silas or Timothy or both could also have served as a scribe for Paul as he wrote the letter. We know Paul used a scribe on other occasions, writing only the final greeting with his own hand (see 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17).

Paul’s background also influenced his letters to the Thessalonians. Paul was zealous, a Pharisee of Pharisees (Acts 22:3; Gal. 1:14). As a Pharisee, he believed in the resurrection. As a believer in Christ, he based his eschatological hope in the resurrection of Christ, and he preached that resurrection with fervor. As Herman Ridderbos described it, “The whole content of [Paul’s] preaching can be summarized as the proclamation and explication of the eschatological time of salvation inaugurated with Christ’s advent, death, and resurrection” (44).

Paul willingly exposed himself to ridicule, persecution, and threats to his life in order to proclaim the good news of salvation through Jesus Christ. The way he lived his life was a testimony to the hope that was in him. He exhorted his Thessalonian brothers and sisters in Christ to live the same way.

Date, Place, and Occasion for Writing

The trouble the Jews caused in Thessalonica forced Paul to leave the city before he had time to prepare strong leadership for the church. He spent a short time in Berea before traveling to Athens, asking Timothy and Silas to join him there as soon as they could.

Paul was understandably concerned about the church in Thessalonica. He felt that he had been torn away from the Christians there (1 Thess. 2:17). He wanted to return to Thessalonica himself, but Satan hindered him (v. 18), so he did the next best thing. He sent Timothy from Athens to establish and exhort the Thessalonian Christians in their faith (1 Thess. 3:2).

While Timothy was in Thessalonica, Paul continued to minister where the Lord led. He finished his ministry in Athens and went on to Corinth (Acts 18:1). When Timothy returned from his trip to Macedonia (Acts 18:5), he gave a good report, describing the Thessalonians’ faith and love, their fond memories of Paul, and their longing to see him again (1 Thess. 3:6). Although there was much in Timothy’s report to encourage Paul, there were also some matters that needed attention. Paul wrote this letter to give thanks for the Thessalonians’ faithfulness and to attend to those matters which concerned him.

Paul almost certainly wrote the letter in Corinth, where he was ministering when Timothy caught up with him. He stayed in Corinth for 18 months (Acts 18:11). During the time of Paul’s stay, Gallio was proconsul of Achaia. That allows us to date the time of Paul’s stay in Corinth to sometime between 49 A.D. and 52 A.D. Most theologians date the writing of 1 Thessalonians between these dates, assigning the time of writing to sometime in A.D. 50 or 51.

Purpose and Themes

Paul was encouraged by Timothy’s good report. As a result, he added an extended section of thanksgiving in his letter. However, Timothy’s report also included information that caused concern for Paul. He addressed these concerns throughout his letter.

Paul knew that the Thessalonians received the word in much affliction. He also knew from Timothy’s report that they continued to suffer for the gospel. He wrote to encourage and comfort them in the midst of their suffering (1:2-10; 2:13-16). Paul also needed to answer false allegations made against him, which found fault with the way he conducted his ministry and called into questions his motives. Paul defended himself by reminding the Thessalonians of his ministry among them and clearly stating his motives (2:1-12).

Paul expressed his joy for the Thessalonian’s faith which was confirmed by Timothy’s good report. The Christians in Thessalonica endured suffering and stood fast in their faith, which was a great comfort to Paul (2:17-3:13).

Paul also reminded the Thessalonians of what he taught when he was with them. The majority of the Thessalonian church consisted of Gentiles who had recently come out of paganism, where sexual immorality was accepted and practiced. Paul let the Thessalonians know that Christian moral standards were higher than pagan standards. He reminded the Thessalonians that as we wait for Christ’s return, we are called to live quietly, to work with our hands, and to be dependent on no one (4:1-12).

Their pagan background also created some confusion for the Thessalonians regarding members of the church who died before Christ returned. The Thessalonian church wondered if there was any hope for them since death to them seemed to be a final, irrevocable state. Paul assured them that Christ would return and the dead would rise on the Day of the Lord (4:13–5:11). Paul exhorted them to live at peace among themselves and to live faithfully in anticipation of Jesus Christ’s coming again (5:12-22) (Harrison 262).

Mayhue organizes these themes in a helpful list. He describes them in terms of six emphases:

1)      an apologetic emphasis, i.e., the defense of the behavior of Paul and his co-workers;

2)      an ecclesiastical emphasis, i.e., the portrayal of a healthy, growing church;

3)      a pastoral emphasis, i.e., the example of shepherding activities and attitudes;

4)      an eschatological emphasis, i.e., the focus on future events as the church’s present hope;

5)      a missionary emphasis, i.e., the importance of evangelism and church planting;

6)      a spiritual emphasis, i.e., the centrality of sanctification in the Christian life. (26)

Structure

For the most part, 1 Thessalonians follows a typical epistolary format. It begins in verse one with a salutation that mentions who is sending the letter and who are the intended recipients. The salutation also includes a formulaic greeting. Paul normally combined the typical Greek greeting, “grace,” with the typical Jewish greeting, “peace.”

The next main section runs from 1:2–3:13. Normally, New Testament epistles follow the salutation with a short sentence or two of thanksgiving concluded by a prayer for the recipients of the letter. However, this is where Paul diverged from the traditional epistolary structure in 1 Thessalonians. He included a section of thanksgiving in 1:2-3, but his prayer for the Thessalonians didn’t come until the end of the section in 3:11-13. The verses between these two passages are not a normal part of an epistolary structure. Typically, scholars divide them into two main sections. The first section (1:4–2:12) includes Paul’s description of the Thessalonians’ conversion and his ministry among them. The second section (2:13-3:13) focuses on the Thessalonians’ reception of the gospel Paul preached and Paul’s longing to see them again. It concludes with his prayer for the Thessalonians in 3:11-13.

Paul then moved to a section of exhortation in 4:1–5:22, where he sought to “supply what is lacking” (3:10) in the Thessalonians’ faith. This, too, can be divided into smaller subsections. He dealt with ethics in 4:1-12; eschatology in 4:13-5:11; and congregational life in 5:12-22.

Paul concluded his letter by following a traditional epistolary form. He gave a final prayer (5:23), a statement of assurance (5:24), some final exhortations (5:25-27) and a benediction (5:28).

Outline

Taking the structure of 1 Thessalonians as our guide, we can produce the following basic outline of the book:

I. Salutation (1:1)

II. Paul’s Interaction with the Thessalonians (1:2-3:13)

1. Paul’s Ministry among the Thessalonians (1:2-2:12)

1. Thanksgiving (1:2-3)

2. The Thessalonians’ Faith and Example (1:4-10)

1. Chosen by God (1:4-5)
2. Imitators and Examples (1:6-8)
3. Serving and Waiting (1:9-10)

3. Paul Recounts His Ministry to the Thessalonians (2:1-12)

1. Paul Defends His Ministry (2:1-3)

2. Paul Works to Please God (2:4-6)

3. Paul’s Affection for the Thessalonians (2:7-8)

4. Paul’s Conduct and Exhortation (2:9-12)

2. Paul’s Concern for the Thessalonians (2:13-3:13)

1. The Thessalonians’ Reception of the Gospel (2:13-16)

1. Thanksgiving (2:13)
2. Imitators in Suffering (2:14-15)
3. The Measure of God’s Wrath (2:16)

2. Paul’s Longing to See the Thessalonians (2:17-20)

1. Paul’s Concern and Satan’s Hindrance (2:17-18)

2. Paul’s Hope, Joy, and Crown of Boasting (2:19-20)

3. Paul’s Decision to Send Timothy to the Thessalonians (3:1-5)

1. Timothy Travels the Thessalonica (3:1-2)

2. Destined for Afflictions (3:3-5)

4. Timothy’s Encouraging Report (3:6-10)

1. Paul’s Comfort (3:6-8)

2. Paul’s Thanksgiving (3:9-10)

5. Paul’s Prayer for the Thessalonians (3:11-13)

III. Paul’s Exhortations to the Thessalonians (4:1-5:22)

1. Ethics (4:1-12)

1. Sexual Morality (4:1-8)

1. Live to Please God (4:1-2)

2. Maintain Sexual Purity (4:3-8)

2. Brotherly Love (4:9-10)

1. Love One Another (4:9)

2. Spread God’s Love to All the Brothers (4:10)

3. Proper Behavior as a Witness to the World (4:11-12)

1. Live Quietly, Mind Your Affairs, Work with Your Hands (4:11)

2. Walk Properly Before Outsiders (4:12)

2. Eschatology (4:13-5:11)

1. The Dead in Christ (4:13-18)

1. Hope in Jesus Christ (4:13-14)

2. Caught Up in the Clouds (4:15-18)

2. The Day of the Lord (5:1-11)

1. Times and Seasons (5:1-3)

2. Children of Light Remain Sober and Watchful (5:4-8)

3. Salvation through Jesus Christ (5:9-11)

3. Congregational Life (5:12-22)

1. Respect Your Leaders (5:12-13)

2. Admonish and Encourage Fellow Christians (5:14-15)

3. Do Not Quench the Spirit (5:16-22)

IV. Conclusion (5:23-28)

1. Final Prayer (5:23)
2. Statement of Assurance (5:24)
3. Final Exhortations (5:25-27)
4. Benediction (5:28)

Conclusion

Paul’s first letter to the Thessalonians has much in common with his other letters. However, in other ways, this first letter has marked differences. First Thessalonians was first and foremost a letter from Paul, the pastor. It has less of a doctrinal and rhetorical feel and more of a pastoral ambiance. Milligan describes the Thessalonian epistles this way: “They reveal with marvelous clearness what has well been called the ‘pastoral’ instinct of the great Apostle and present an unrivalled picture alike of his own missionary character and aims, and of the nature of the community he is addressing” (xliii).

As we delve deeper into the text of this letter in the remainder of this book, we will see a man uniquely called by God for particular service in God’s kingdom. We will see a man with a pastor’s heart and a missionary’s zeal. We will encounter practical advice for living the Christian life in a world tainted by sin as we wait for the Lord’s return.

Questions for Discussion

1. Describe the relationship between Thessalonica and Rome. Why were the citizens of Thessalonica so loyal to their Roman conquerors?

2. Describe Paul’s second missionary journey prior to his call to Macedonia.

3. How did Paul’s experience at Philippi highlight aspects of Paul’s ministry that repeatedly occurred throughout his travels?

4. When Paul ministered in Thessalonica what happened that made him leave the city so quickly?

5. Who were Jason, Aristarchus, and Secundus?

6. What struggles did the Thessalonian church experience? Does the church today face similar struggles? If so, how should we respond to them?

7. How do we know that Paul wrote 1 Thessalonians? How might Silas and Timothy have helped him?

8. Why did Paul write 1 Thessalonians? When did he write it? Where was he staying when he wrote it?

9. Of all the themes that Paul discussed in 1 Thessalonians, which ones resonate the most with you? Why?

10. How does the structure of 1 Thessalonians differ from Paul’s normal epistolary format?

2

Salutation and Thanksgiving (1:1-10)

When Paul reunited with Timothy and Silvanus (Silas) in Corinth, he must have been eager to hear news of their work in Macedonia. Paul’s heart ached for the Thessalonians. When Jewish opposition forced him to leave Thessalonica, he did not simply move on and forget about the Thessalonian Christians like false teachers would have done. He tried to return to Thessalonica at least twice (1 Thess. 2:18), and when Satan hindered this, he sent Timothy in his place. When Timothy returned and gave Paul a good report of the Thessalonian church Paul was overjoyed. However, Timothy also reported that the Thessalonian Christians were suffering, and issues had arisen in the church that demanded Paul’s response. If Paul was eager to return to Thessalonica before this time, Timothy’s report would have made him even more eager. Paul must have acutely felt the distance between himself and the Thessalonian church. He needed something that would serve to connect him again to the church he loved so much.

Green notes that “the function of ancient letters, especially those that could be classified as letters of friendship, was to shorten the distance between the author and the recipients” (81). As Paul sought to rejoice with, to comfort, and to instruct the church in Thessalonica, writing a letter was the obvious choice to shorten the distance between them, getting as close as possible to his friends without actually being there. First Thessalonians, then, is a “pastoral letter whose aim is to respond to the needs that resulted from the acute situation of the congregation and the distance that separated the church from its founders” (Green 82). It begins with a traditional Greco-Roman salutation.

Salutation (1:1)

1Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

Grace to you and peace.

The salutation in Greco-Roman letters normally included three elements: the names of the senders, the recipients of the letter, and a greeting. Paul used this standard form in all the letters he wrote. However, Paul regularly adjusted the salutation in order to fit the tone and scope of the letter he was writing. For example, in his letter to the Galatians, Paul expanded the description of himself as the sender, highlighting his apostolic authority given by God. He also expanded his greeting, highlighting the work of Christ on the Galatians’ behalf. This fits the tone of the letter, which reprimands the Galatians for so quickly deserting the gospel of grace that Christ brought. The salutation in 1 Thessalonians stands in stark contrast to the one in Galatians. It is the shortest of Paul’s salutations. Lenski notes that this greeting and the one in 2 Thessalonians “reflect the most normal relation between writers and readers; they are introductory to simple instructions and admonition” (216)

The most notable difference to the traditional Greco-Roman greeting is Paul’s inclusion of more than one sender. Paul often did this in his letters. It occurs in 1 and 2 Thessalonians as well as in 1 and 2 Corinthians, Philippians, Colossians, Philemon, and Galatians. In the case of 1 and 2 Thessalonians, Paul included Silvanus (Silas) and Timothy, who were instrumental in establishing the Thessalonian church. All three were together in Corinth when the letter was composed. It would have been natural for Paul to include their names in the salutation even though Paul was the main author of the letter and sent it under his authority.

Paul listed himself first. He was the primary author and held the office of apostle, so it was natural for him to do so. The Thessalonians fondly remembered Paul (1 Thess. 3:6). They would have responded favorably to anything he said. They likely knew some of his background. However, they may not have known everything we know about Paul. The book of Acts, which records Paul’s conversion and missionary journeys, was not yet written when Paul wrote his letters to the Thessalonians. In fact, most of Paul’s missionary travels and written epistles were still to come. However, the Thessalonians had something we don’t have. They personally knew Paul. He had ministered among them. They knew what he looked like. They knew how he spoke. They knew how he lived. They may even have known some of his quirks and idiosyncrasies. Much of that personal information has been lost to us. However, we can catch glimpses of his personal side if we look hard enough.

Paul’s Jewish name was Saul. This was a popular name for boys from the tribe of Benjamin since King Saul was also from that tribe. The name means, “asked [of God].” However, Paul was born in Tarsus, which made him a Roman citizen. It is likely that at the time of his circumcision he was given two names, one Jewish and one Roman. His Roman name was Paul, which was often paired with Saul. It means, “little” or “small.” It was probably a reference to his physical size. Chrysostom, an early church father, called Paul, “the man three cubits tall” (Hendriksen 38). The apocryphal book, The Acts of Paul and Thecla even described Paul as “a man small in size, bald-headed, bandy-legged, of noble mien, with eyebrows meeting, rather hook-nosed, full of grace” (3). No one can prove the accuracy of that description. However, 2 Corinthians 10:10 does record a complaint others made about Paul. They said, “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.”

Indeed, Paul himself would have described himself as being of little account. He even called himself, “the very least of all the saints” (Eph. 3:8a); but he also made very clear that he was given a mighty task, “to preach to the Gentiles the unsearchable riches of Christ…” (Eph. 3:8b). Paul would not allow himself to stand in the way of the power of the gospel, and he would assert his authority when needed to make sure the gospel message was proclaimed boldly and clearly without alteration or dilution.

Paul listed Silvanus, also known as Silas, second. Witherington notes “Silvanus is the Latinized form of Silas, which in turn is the Aramaic form of the Hebrew Saul, so the two men had the same name” (48). Acts gives more information about Silas. He was a Roman citizen (Acts 16:37). He was a leader in the Jerusalem church. When Paul and Barnabas were commissioned by the Jerusalem Council to report to the churches the Council’s decision about circumcision, Silas and Barsabbas were appointed to accompany them (Acts 15:22). Silas continued to travel with Paul even after Paul and Barnabas parted ways (Acts 15:40). Luke mentioned him in conjunction with visits to Philippi (Acts 16:19, 25, 29), Thessalonica (Acts 17:4), Berea (Acts 17:10), Athens (3:1; Acts 17:15), and Corinth (Acts 18:5; 2 Cor 1:19). Green believes that Silvanus possibly stayed in Corinth to minister to that church after Paul left (83). Eventually, Silvanus traveled to Rome where he made contact with Peter, possibly even becoming Peter’s secretary (1 Peter 5:12).

Paul listed Timothy last. Timothy was likely the youngest of the three. He was also the last to join the group. He did so when Paul traveled through Lystra, Timothy’s home town (Acts 16:1-3). Timothy’s grandmother Lois and his mother Eunice were believers (2 Tim. 1:5), but his father was Greek and apparently not a believer (Acts 16:1). Paul considered Timothy to be his “beloved and faithful child in the Lord” (1 Cor. 4:17). Time and again Timothy proved his worth to Paul by faithfully serving him in the gospel ministry (Phil. 2:22). On several occasions, Paul asked Timothy to minister to churches in his absence. When Paul was forced to leave Berea, he left Timothy behind (Acts 17:14). On more than one occasion he sent Timothy to Macedonia (Phil. 2:22; Acts 19:22; 1 Thess. 3:2). He also sent him to Corinth (1 Cor. 4:17; 16:10). Timothy appears as a coauthor in six of Paul’s epistles (1 Corinthians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon). Paul wrote some of these letters while he was in prison, and Timothy may have been in prison with him. Timothy’s association with Paul continued through the end of Paul’s life. Some of the last letters Paul wrote were letters to his beloved friend and fellow servant Timothy. Eventually, Timothy became pastor of the church in Ephesus (1 Tim. 1:3; 1 Tim. 1:18).

Paul addressed the letter “To the church of the Thessalonians in God the Father and the Lord Jesus Christ.” Note that grammatically, Paul placed “the Lord Jesus Christ” on the same level as “God the Father.” From the very beginning, Paul had a high Christology, which acknowledged Jesus Christ as an equal member of the Trinity. We can see further evidence of Paul’s high Christology in the three names Paul used for Jesus. First, Paul called him κύριος (kyrios) which means Lord. The title equated Jesus with the Adonai (Lord) of the Old Testament. Paul also used the name Ἰησοῦς (Jesus). It was his earthly name and highlighted his humanity. Finally, Paul used the title Χριστός (Christos), which showed that Jesus was the Messiah, or Anointed One (see Mayhue 38).

The Greek word Paul used for “church” is ἐκκλησίᾳ (ekklēsia), which means “called out.” In our day, it has become synonymous with the word “church.” In Paul’s day, ἐκκλησίᾳ (ekklēsia) meant any group of people who were “called out” from a larger group. In Thessalonica, it was primarily used to designate the governing assembly of free citizens. Paul, however, used the word in a unique way. In his letters to the Thessalonians, he used the term ἐκκλησίᾳ (ekklēsia) to designate an assembly of people from Thessalonica who were “called out” and were now “in God the Father and the Lord Jesus Christ.” These were Thessalonians who had a special relationship with God the Father because of Jesus Christ. This special relationship is the same relationship the children of Israel had with God. In fact, when Stephen addressed the Sanhedrin in Acts 7, he referred to the children of Israel under Moses as “the ἐκκλησίᾳ (ekklēsia) in the wilderness” (Acts 7:38). In a sense, when Paul called the Thessalonian church the ἐκκλησίᾳ (ekklēsia), he was telling them, ‘You are the true Israel.”

As Holmes puts it, the ἐκκλησίᾳ (ekklēsia) of the Thessalonians was “nothing less than the people of God, called together by him for his worship and glory and commissioned to spread the gospel, that is, the good news about God. It is God who calls humans to follow, worship, and serve him, rather than vice versa” (45). This theocentric view of the church has implications for every culture. God does not exist to make us happy or prosperous. He will not share his glory with ancestors. The church exists primarily to lift God up in worship, not necessarily to lift its members to a higher socio-economic status. Fundamentally, it’s not about us. It’s about God. Holmes continues: “In this way, by both understanding and adopting a theocentric rather than an anthropocentric view of the church, we can begin to live out what it means to be a church that truly is “in God the Father and the Lord Jesus Christ” (45).

Paul greeted the Thessalonian church by saying, “Grace to you and peace.” It is a greeting he continued throughout all of his letters. The word Paul used for “grace” was the same word used in traditional Greek greetings in Paul’s day, but Paul used it in a uniquely Christian way. He placed it first in his greeting and further set it off from “peace” by saying, “Grace to you….” For Paul, grace is the foundation of the Christian life. It is by God the Father’s grace that he sent his Son. It is by Jesus Christ’s grace that we have been forgiven through his work on the cross on our behalf. It is through the Holy Spirit’s grace that Christ’s work has been applied to our hearts.

In Paul’s greeting, peace follows grace. Peace was the common greeting among Jews, so it would be natural for Paul to use it here. Paul’s understanding of peace surely included the Hebrew conception of shalom, which was a state of wholeness or well-being. For Jews, shalom meant not only personal well-being but also well-being within the community. But again, Paul gave this traditional greeting a uniquely Christian spin. For Paul, peace meant more than just inner peace or peace within a community. It meant peace between man and God. It’s the peace found in Romans 5:1, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”

So, Paul took a traditional Greek greeting, connected it to a traditional Hebrew greeting, and turned it into a uniquely Christian greeting, telling the Thessalonian church, “You have peace with God because you have experienced God’s grace through Jesus Christ.”

Thanksgiving (1:2-3)

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.

Paul followed the salutation with a section of thanksgiving. Notice in verse three how he again mentioned God the Father and the Lord Jesus Christ. Two verses later, in verse five, he also included the Holy Spirit. Paul had a strong Trinitarian theology, which showed itself early and repeatedly in his letters.[3]

Paul began this section by stating his primary means of supporting the Thessalonian church—thanksgiving and prayer—both of which were directed toward God. Paul recognized that God was the source of any good gifts the Thessalonians had. God was the one to be thanked. Paul was especially thankful because he knew that the Thessalonians were new Christians when he left them. Upon hearing Timothy’s report that God had blessed the church and strengthened the Thessalonians’ faith, his response was to give thanks. Paul also regularly prayed for the church. This, too, was a natural response to his separation from the Thessalonians. We do the same thing. When we are separated from friends and family, we bring them before the Lord in prayer. We may not know everything that is going on with our friends and family when we are separated, but we know that God watches over them. By praying for them, we acknowledge God’s care for them and his control over their lives.

Paul told the Thessalonians that when he prayed for them, he made a special point of remembering their faith, love, and hope as three attributes the Thessalonians embodied in their union with Christ. In later letters, Paul and other apostles will mention these three attributes again. [4] The most well-known instance is in 1 Corinthians 13:13, “So now faith, hope, and love abide, these three; but the greatest of these is love.” Paul placed these three attributes on a high pedestal. Above all else, these three characteristics demonstrate the work of the Holy Spirit in a Christian’s life.

Paul placed each of these attributes in its own descriptive phrase, which helps us better understand how these attributes functioned in the lives of the Thessalonian Christians. First, Paul mentioned their “work of faith.” For Paul, faith always produces works. We know that works do not contribute to our salvation, but works are always a necessary fruit of faith. Paul put it this way: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:8-10). It is what James meant when he said, “So also, faith by itself, if it does not have works, is dead” (James 2:17). The Thessalonians showed by what they did that the Holy Spirit had produced faith in their hearts. Later in the letter, Paul elaborated on what kind of works the Thessalonians’ faith produced. The Thessalonians became imitators of Paul, Silas, and Timothy (1:6). The church “became an example to all the believers in Macedonia and Achaia” (1:7), and their faith in God went forth everywhere (1:8). The Lord established their faith through works of sanctification (4:3ff.). It was through these visible acts that the Thessalonians’ faith became evident to everyone.

Paul also mentioned their labor of love. The Thessalonians loved God, and they loved their fellow believers. This love prompted them to show acts of love. They learned to love by following Paul’s example. He told them, “We were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us” (2:8). Again, he said, “We worked night and day, that we might not be a burden to you” (2:9). Even without Paul’s example, the Thessalonian Christians were “taught by God to love one another” (4:9), because he showed his own love to them (1:4). The love that the Thessalonians showed was more than just an emotion. It was a love that had its foundation in God’s love for them (1:4) and expressed itself in a genuine concern for others’ wellbeing. Their love became known throughout Macedonia (4:10) prompting Timothy to include a mention of their love in his report to Paul (3:6).

Finally, Paul mentioned the Thessalonians’ steadfastness of hope. Hope and steadfastness go well together. It is only through hope that Christians can avoid giving up and instead remain steadfast when the trials of life confront us. The Thessalonians were called to endure suffering at the hands of their own countrymen (2:14). Without hope, they easily would have given up. But this was no ordinary hope. It did not rely on the Thessalonian’s inner strength or their personal ability to face persecution. Rather, it relied on their faith in Jesus Christ and his promise to return again to make all things right. It was based on a sure confidence that Jesus Christ would be true to his word.

Their hope allowed them to remain steadfast in their work and lives. Paul encouraged them in this. He said, “But we urge you brothers, to do this more and more, and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, so that you may walk properly before outsiders and be dependent on no one” (4:10b-12). He also exhorted the Thessalonians to encourage each other with the hope of Jesus’ coming (4:18). One of Paul’s final exhortations to the Thessalonians in this letter was an encouragement based on the certainty of the Lord’s return: “May your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who called you is faithful; he will surely do it” (5:23-24).

For Paul, the three attributes of faith, love, and hope were the armor the Thessalonians needed as they waited for the Day of the Lord (5:8). These attributes helped them serve the Lord in whatever circumstances he placed them. They gave them courage and steadfastness in the face of suffering because they were based on the strength, power, and grace of God.

Chosen by God (1:4-5)

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.

In verses two and three Paul emphasized his thankfulness to God for what he saw at work in the lives of the Thessalonians: their faith, love, and hope. In verse four, Paul stated another reason to be thankful. He saw that God loved the Thessalonians with an electing love. Often, when we think of Paul’s discussions regarding calling and election, we think of passages from Romans or Ephesians, but Witherington notes that 1 and 2 Thessalonians actually have the highest proportion of calling and election language of all of Paul’s letters (64). Paul did not develop his doctrine of election late in his career. It was there from the start, and it pointed to an understanding of God that was radically different than was common in Greek culture.

The Greeks created their gods with superhuman abilities and superhuman flaws. They imagined their “gods” as more interested in serving themselves than in showing love to humans. The relationship the Greeks had with these self-made gods was less a relationship of love and more like a business arrangement. Their prayers to their gods were attempts to bargain with them: “I will do this for you if you will do that for me,” or “I will do this for you so that you will love me again.” More often than not, the main Greek concern was that their gods were angry with them and needed to be placated.

The true God, the God of Paul and the Thessalonians, is much different. God loves his elect people unconditionally. There is nothing Christians can say or do that can change God’s love for them. This doesn’t mean God will never punish a Christian. Quite the contrary, “The Lord disciplines the one he loves” (Heb. 12:6). However, God’s discipline is meant for our good. In fact, “all things work together for good, for those who are called according to his purpose” (Rom. 8:28). God’s love never fails. It cannot fail because it is based on God who is always in control and never changes.

Paul knew that God showed his love to the Thessalonians in this electing way because he could see the evidence. First, the gospel came to them through the preaching of the Word. That is how the Holy Spirit applies God’s electing love in the hearts and minds of his people. Paul knew that the Thessalonians received this because he was the one who preached God’s Word to them. In fact, he called the gospel “our gospel,” referring to the fact that it was the good news brought by him and his fellow missionaries Silas and Timothy. The gospel was entrusted to them to preach, but it remained the “gospel of God” (2:2), the good news that Jesus Christ brought about through his death and resurrection.

But that leaves us with some questions: Why is it that many people hear God’s Word preached but not all come to a saving knowledge of God? Why is it that not all are chosen by God? How can we tell when God’s electing love is at work in the hearts and minds of his people and when it isn’t at work? Paul indicated that the way to tell is to watch the Word preached and see if it comes not only as a word but also in power and in the Holy Spirit and with full conviction.[5] It needs to be presented in the Spirit with power and conviction, and it needs to be received in the Spirit with power and conviction.

Paul talked about the power of God’s Word in Romans 1:16. He said, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes.” Only the gospel can have this kind of power. If we try to sneak people into the Kingdom of God through crafty arguments or smooth presentations, we will fail. The power does not lie in the speaker but rather in the words that point to the Savior. John Stott reminds us, “Words matter. They are the building blocks of sentences by which we communicate with one another. And the gospel has a specific content. That is why it must be articulated, verbalized” (33).

At the same time, for the powerful words of the gospel to take root, they need to come in the power of the Holy Spirit. The Holy Spirit works through the Bible to change hearts. He opens our ears, challenges our minds, and convicts our hearts, transforming them from hearts of stone into hearts of flesh (Ezek. 36:26). Again, from John Stott: “The Word of God is the Spirit’s sword. The Spirit without the Word is weaponless; the Word without the Spirit is powerless” (34).

When the Word comes in power and in the Holy Spirit, it will be spoken with full conviction. Paul, Silas, and Timothy were so convinced of the truth of the gospel that they gave up physical comforts in order to preach it. In fact, they willingly submitted to persecution rather than give up preaching the gospel. This level of conviction is not limited to Paul, Silas, and Timothy. It happens today, too. I am reminded of a young man who told me of his experience growing up in a country where Christianity was not legal. “I saw my father beaten and carried off to prison many times for preaching the gospel,” he said. “On one of those times, when I was 12, he was beaten very badly but never gave in. And that’s when I knew,” he said, “that I was called to be a preacher, too.”

Likewise, when God’s Word is preached in power and in the Holy Spirit, and with full conviction, it will create conviction in the hearts of God’s elect who hear it. The Thessalonians also willingly endured persecution for the sake of the gospel because they were convinced that what the gospel said was true. Jason was dragged from his house and brought before the city authorities (Acts 17:6), but he never recanted his faith.

Paul knew that the Thessalonians received the gospel in power and in the Holy Spirit and with full conviction because he was the one who brought the gospel to the Thessalonians. He preached it, and he lived it. “You know,” he said, “what kind of men we proved to be among you for your sake” (1:5b). Paul did not preach for selfish reasons, but for the sake of the Thessalonians. He wanted them to be confronted with the power of God’s Word, and he did not want his life to distract from the gospel message. When the Thessalonians saw God using Paul in this way, they could be assured that God was at work in their lives.

Imitators and Examples (1:6-8)

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.

It has been said that imitation is the sincerest form of flattery. If you admire another person, you will strive to imitate what that person says and does. The Thessalonians became imitators of Paul, Silas, Timothy, and most importantly, the Lord. When the Thessalonians received the gospel with the Holy Spirit and with full conviction, they not only acknowledged the work of the Holy Spirit in their hearts, but they also acknowledged the Lordship of Jesus Christ in their lives. Their thoughts, their words, their actions had to reflect this new relationship they had with their Lord.

However, the Thessalonians had a problem. By the time they first heard the gospel, Jesus Christ had already ascended into heaven. How could they imitate him? They could not see him. They could not watch what he said and did, but they had the next best thing. Paul was an apostle of Jesus Christ. Silas and Timothy were Christians called to minister for the Lord. These were men whose lives were already being transformed by Jesus Christ. The Thessalonians could look to them to see what a transformed life should look like. This is the heart of what it means for one Christian to imitate another Christian. Another word for this kind of imitation is discipleship. It’s not intended to lift one Christian higher than another. Rather, the focus should always be on lives transformed and being transformed by the Lord.

For a Christian, this transformation often takes place through suffering. That’s what happened to the Thessalonian Christians. They became imitators of Paul and Jesus in their suffering. The affliction that came as a result of their conversion to Christianity was their first real test. The word that is translated as “affliction” in 1:6 is θλίψει (thlipsei), which can also be translated as “persecution” or “suffering.” The Thessalonians likely lived through both.

Persecution refers to affliction that comes from external sources. The members of the Thessalonian church were persecuted by other Thessalonians who were not Christians. Jews from Thessalonica were particularly aggressive in their persecution of Christians. Luke gave a glimpse of these persecutors in Acts 17:13: “But when the Jews from Thessalonica learned that the word of God was proclaimed by Paul at Berea also, they came there too, agitating and stirring up the crowds.” If these Jews were willing to travel to a different town to agitate against Paul and the others, just think what they might have been willing to do to Christians residing in their own home town.

The Thessalonian church also suffered in a way that went beyond mere persecution. Suffering refers to the personal impact that pain or persecution creates in us. When the members of the Thessalonian church became Christians, they set themselves apart from the rest of the Thessalonian population. They were different, and those differences caused them to suffer. Even today, differences between non-Christians and new Christians almost always result in alienation from family members and strained social relationships. It can create intense, internal conflicts for new Christians. If your life has been transformed by the Holy Spirit through the gospel of Jesus Christ, how do you react when someone you love rejects the Lord? The Thessalonian Christians lived through this. They knew they couldn’t go back to their old way of life, but they also struggled with some of the changes their new life brought.

However, although their affliction was real and intense, this same affliction brought them the joy of the Holy Spirit. Joy does not come about through outward circumstances. Rather, it is one of the fruits of the Spirit (Gal 5:22). Receiving joy from the Spirit was a testimony to the Thessalonians’ election in Christ. This joy from the Spirit strengthened the believers by giving them hope of eternal life and assurance of their salvation. The fact that this joy came in the midst of suffering was a powerful testimony to the grace and mercy of God and the ministry of the Holy Spirit in their lives.

Others took notice, turning the Thessalonians from imitators to examples. Their joy in the midst of suffering spread throughout Macedonia and Achaia. They became living testimonies to the grace of God at work in the lives of his elect saints. When their reputation spread, so did the gospel. Paul said that the word of the Lord sounded forth from them (1:8). Remember, Thessalonica was a major city in the region. It had easy access to other parts of the Roman Empire through the Via Egnatia, the Axius River to the north, and its excellent harbor in the Thermaic Gulf. Anything that happened in Thessalonica could quickly spread throughout the region and the empire. The Thessalonian church used this easy access to the region. These Christians not only showed their love to each other, but they also found ways to show their love to other Christians throughout Macedonia (see 4:10).

The Thessalonians practiced what Peter would later write in 1 Peter 3:13-16, “Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.” The gospel message spread by the Thessalonians came out so clearly that Paul saw no need to say anything beyond it.

It is important to note that Paul was the ordained missionary here. The Thessalonians Christians were ordinary Christians, and yet the call to bring the good news to all the nations was for them, too. Gospel proclamation is not simply the purview of church leaders. Everyone whose heart is touched by the gospel is also called to proclaim it to others. If our hearts are truly touched by the gospel, we can’t help but have it come out in what we say and do. Our speech and actions should make the gospel known to friends, family, and beyond.

Serving and Waiting (1:9-10)

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.

Wherever Paul went, reports about how the Thessalonians treated him and his fellow missionaries preceded him. It was evident throughout the region that the Thessalonians received the gospel with full conviction. Their reception of the gospel was a testimony to the power of the Holy Spirit to change hearts.

When the Thessalonians listened to Paul, they repented. They turned to God from their idols. This was a significant step, especially in Greek culture. It would have been an easy thing for the Thessalonians to say that they had accepted God and then add him to their pantheon of gods. But that is not what they did. They turned to God and turned away from all their other gods. They understood the exclusivity demanded by God. He is the Lord, and there is no other (Isa. 45:5). God will not let his glory be shared with any other (Isa. 42:8).

Whenever someone becomes a Christian, that person can’t simply add God to his life and expect to go on living as normal. The idols in that person’s life must also be removed. When we turn to God, we must at the same time turn away from our idols. What is an idol? It is anything in our lives that we glorify or praise in place of the one, true God. We can make idols of ourselves, our money, our possessions, our children, our culture, our heritage, our reputations, our friends, anything that takes our attention away from the one God who alone is to be worshiped and glorified.

The Thessalonian Christians turned from their idols to serve the living and true God. That makes all the difference. The idols of the Thessalonians were lifeless, but God is a living being. As a living being, God exists in a relationship with his people. He shows love to his people and expects love in return. He corrects his people when they go astray. Through his Spirit, he guides and guards our hearts. This was a new experience for people who had come from idol worship. Paul also described God as the true God. When the Thessalonians were serving their idols, they were following a lie. Whatever they thought their idols could do for them was all a lie. These idols came from human imagination, and nothing they believed about them was true.

The Thessalonians now served the living and true God. Because of this, the Thessalonian Christians not only were able to have joy in their current suffering, they had an eschatological hope. They could be certain about their future because they knew how God acted in the past. They knew that God created the world and was in the process of redeeming it. They knew that he prepared a people for himself, that he sent his own Son to die for his people. They knew that God raised Jesus from the dead as the first fruit of their own resurrection and that someday this Son would come again from heaven and deliver them from the wrath to come. This is still the Christian’s eschatological hope. We still “wait for his Son from heaven” (v. 10). We still live in confident expectation that our God will deliver us from the wrath to come.

However, later in his letter, Paul would reveal that the Thessalonians had questions regarding their eschatological hope. They were concerned about what would happen to those among them who had already died (4:13-18). They also had questions concerning the timing of the Lord’s coming (5:1-11). These were details that concerned the Thessalonians. In fact, in his second letter to them, Paul would reveal that the faith of the Thessalonians was deeply shaken because of people among them proclaiming that the return of the Lord had already taken place. In both letters, Paul lovingly led them back to the truth. The Thessalonians’ faith remained solid because it was not based on rumors and fads, but was instead built on the foundation of Jesus Christ, his accomplished work, and his certain promises.

To bring this point home, Paul described Jesus Christ in several ways. First, he called on the Thessalonians to wait on Jesus, the Son from heaven. When you wait on someone, you anticipate their coming in the certainty that they will come. Jesus, the Son, was in heaven, but he was coming again. The certainty of his coming was tied in with the fact that he was no less than the Son of God. That meant that his work would certainly be effective. His promises were solid. Jesus never spoke nor acted in vain. He couldn’t because he was the Son of God. If he said he was coming again, then he most certainly would be true to his word.

Paul also described Jesus as the one whom God raised from the dead. Paul emphasized the work of Christ in dying for our sins, being placed in a grave, and being raised again. For the Christian, Christ’s death on the cross cannot be the end of the story. Without the resurrection, Christian hope is impossible. We can’t wait for Christ to return from heaven if we believe he still lies in the grave. Without Christ’s resurrection, we have no hope in our future resurrection. For the Thessalonians as well as for us, the resurrection must remain a fundamental and essential part of our faith.

Paul also emphasized the name “Jesus,” showing that this one who came from heaven and was raised from the dead was the same one who walked the earth as a man. Jesus was a real man in a real time in a real place. His resurrection was an event that actually occurred in history. God brought the man Jesus back to life, as he will do for all human beings who call Jesus Christ “Lord.”

Finally, Paul emphasized that this Jesus is the same one who delivers us from the wrath to come. This wrath is best understood as God’s wrath, not human wrath. Jesus saved the Thessalonians from this wrath because of his work on the cross and his rising again. What other wrath could it be except for God’s wrath? Jesus did not have to die on the cross to save the Thessalonians from the wrath of fellow humans. He could have removed that suffering at any time, but he didn’t. In fact, Paul made a point of reminding the Thessalonian Christians that they were destined to suffer afflictions (3:3), but he also reminded them that they would find joy in the Holy Spirit through those afflictions.

It is not the same with God’s wrath. God will come to bring judgment on the earth, and when God’s wrath comes, it will be decisive and final. For God’s children, however, it will be something they will never have to endure. Jesus saves us from that because he endured God’s wrath in our place. The situation of the Thessalonians was filled with hope and filled with promise because it was based on what Jesus has done and what he will do. The same is true for all who place their hope and trust in Christ Jesus.

Conclusion

The Thessalonians served as examples for their contemporaries around the world, but they can also serve as examples for Christians throughout the ages. Their faith is known to us just as it was known to their contemporaries. Do we have joy that comes from a heart changed by the Holy Spirit? Do our lives reflect the lordship of Jesus Christ? Does our hope rest on the finished work of Jesus Christ? Does it look forward to a future vindication when Christ will deliver us from the wrath to come? If so, then the legacy of the Thessalonian Christians lives on.

Questions for Discussion

1. What three people are listed as the senders of the letter to the Thessalonians? Why were they listed? Please describe each one.

2. What does the term ἐκκλησίᾳ (ekklēsia) mean? Why did Paul use it to refer to the group of believers in Thessalonica?

3. Why did Paul emphasize grace when he greeted the Thessalonians? How did Paul connect peace with grace?

4. Describe how faith, love, and hope were the armor the Thessalonians needed as they waited for the Day of the Lord.

5. How does God’s electing love set him apart from all other gods?

6. What evidence did Paul see that God had chosen the Thessalonians?

7. Describe the difference between the persecution the Thessalonians felt and the suffering they endured. How was it possible for them to experience joy in the midst of suffering?

8. What is an idol? Describe some idols of today.

9. Describe how God is the living and true God. How does this make him different from idols?

10. How did Paul describe Jesus Christ?

3

Fruitful Ministry (2:1-12)

Paul began this section of his letter saying, “For you yourselves know….” In some English translations, the word “for” is left out, but in the Greek, it is present in the form of the word γὰρ (gar). It may be a small word, but it is important. By including it, Paul connected what he said earlier in chapter one with what he was about to say next. In chapter one, Paul thanked the Lord that his ministry among the Thessalonians was effective. The Thessalonians responded to the gospel with full conviction. Now in 2:1-12 Paul will explain what made it so effective. He will distinguish his ministry from that of false preachers, showing that his ministry was focused on pleasing God, not man. He will describe his love for the Thessalonians and how that love came through in his conduct toward them. And he will exhort the Thessalonians to follow his example and walk in a manner worthy of God. This is Paul’s personal description of true pastoral ministry. He shows his heart for ministry, and in doing so, gives an example for all those who aspire to this work.[6]

Paul Defends His Ministry (2:1-3)

1For you yourselves know, brothers, that our coming to you was not in vain. 2But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict. 3For our appeal does not spring from error or impurity or any attempt to deceive….

Paul’s ministry was different than that of false teachers, who traveled from town to town spreading a false gospel. False teachers had a reputation for being unethical and greedy. Beale notes several places in the New Testament where these false teachers are described: False teachers are:

“blots and blemishes, reveling in their deceptions, while they feast with you. They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained for greed” (2 Pet. 2:13-14).

“For, speaking loud boasts of folly, they entice by sensual passions of the flesh those who are barely escaping from those who live in error. They promise them freedom, but they themselves are slaves of corruption” (2 Pet. 2:18-19).

“…these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones” (Jude 8).

They are “grumblers, malcontents, following their own sinful desires; they are loudmouthed boasters, showing favoritism to gain advantage” (Jude 16).

They “put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality” (Rev. 2:14).

They are like “Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols” (Rev. 2:20) (66).

To defend himself from being charged with the sins of false teachers, Paul made a clear distinction between their ministries and his. Paul did not seek his own glory or financial gain. He did not have eyes full of adultery, insatiable for sin. He did not make vain boasts or grumble against authority. He did not follow his own sinful desires and certainly did not entice others into following their sinful passions. His motivation was different. His speech was different. His actions were different. As a mature Christian, whom the Thessalonian Christians imitated, Paul wanted to make sure that they understood his motivation and the kind of speech and behavior that resulted.

Paul reminded the Thessalonians that his coming had a positive effect on their lives. They could look back on Paul’s time with them and honestly say that they were better off because of the time Paul spent with them. That was not always the case with itinerant teachers who proclaimed a false gospel. Many philosophers in Paul’s day would arrive in a town with great fanfare, but their purpose was to gain power, prestige, and wealth for themselves. For Paul, it was just the opposite. His purpose was to please God and to improve the lives of the Thessalonians by bringing them the good news of the gospel.

Paul’s experience in the towns he visited was quite the opposite from that of other itinerant ministers in his day. Instead of being held in high esteem, Paul and his traveling companions were shamefully treated. Paul reminded the Thessalonians of his experience at Philippi before he arrived in Thessalonica. He and Silas were beaten with rods and cast into prison. It was only when the magistrates discovered that Paul and Silas were Roman citizens that they apologized and asked them to leave the city (Acts 16:16-40).

Despite their treatment in Philippi, Paul and the others with him boldly declared the gospel when they arrived in Thessalonica. They could do this because their focus was on preaching the gospel with “boldness in our God” (v. 2). Despite going through much hardship in Macedonia, Paul, Silas, and Timothy trusted God. They spoke knowing that they were doing so in the presence of God, and that made them very bold indeed. As Paul would later say in Romans 8:31, “If God is for us, who can be against us?” If God approves of the truth Christians speak, then it is easy to be bold when telling it to others. Our boldness comes not because of our attitude toward people but because we are confident in the sight of God. In the same way, churches grow and become spiritually strong when ministers worry less about how the congregations might react to a sermon and spend their energy making sure that what they say meets God’s approval.

The gospel that Paul, Silas, and Timothy proclaimed had an immediate effect. Some Jews and many devout Greeks believed, but other Jews became jealous and formed a mob. The gospel can often have that kind of polarizing effect when it enters a community. For those who believe and whose hearts are changed, it is the power of God unto salvation. But for those who do not believe, the gospel becomes a threat to their way of life and an intrusion in their community. For them, gospel preaching hardens their hearts and makes them antagonistic toward anyone proclaiming salvation through Jesus Christ. By the time Paul wrote to the Thessalonians, he had learned to expect that kind of antagonism from unbelievers. For Paul, it is what believers are destined for (see 3:3).

Paul could maintain his boldness because he knew that he was proclaiming the truth. When other traveling preachers entered a town, they often proclaimed what they thought was a new insight or a fresh perspective, but which was really an error springing from their own minds. These teachers had no knowledge of the truth, and so their “new insight” was nothing short of a lie. They deceived themselves and probably didn’t even know it. Paul, on the other hand, preached the truth. What the Thessalonians heard from Paul’s lips, was not Paul’s own wisdom. Rather, it was the word of God (2:13). Even today, ministers can only preach with boldness when they ground their messages in the Bible. Anything less is a lie. There is a warning here for modern-day pastors who call themselves apostles and say that their message is by direct revelation of the Holy Spirit. By straying from Scripture, they are straying from the true message of the Holy Spirit that he gave when he inspired biblical writers like Paul.

Even more sinister than outright error was the teaching of some traveling ministers who combined what they knew to be the truth with a lie of their own making. Their teaching was not the pure truth but rather was impure. Of course, something that is impure in that way is even more dangerous than outright error. It has the potential to sound true, even though it may contain significant error. It has the potential to catch us off guard and trap us. This can happen when preachers decide what they want to say and then search the Scriptures for a passage to support it. Instead of letting the text speak for itself, they make the text fit their own agenda. The message they preach may sound good, and may even quote Scripture, but it no longer expounds the pure word of God.

Worse yet, some traveling preachers in Paul’s day entered towns with the express intent of deceiving the inhabitants and stealing their wealth. Their only interest was their own stomachs. They had no interest in the truth. They would say whatever they needed to say to manipulate others to do what they wanted them to do. Today, prosperity gospel preachers manipulate people for their own ends. Instead of preaching the true gospel, they preach a message that focuses on earthly, material rewards and enriches the preachers at the expense of the people who follow them. They intend to deceive to create wealth for themselves. Not so with Paul. He declared the truth even if he suffered for doing so. He made sure the truth he preached was not watered down or changed in any way. He declared it faithfully without any attempt to manipulate or deceive.

Paul Works to Please God (2:4-6)

…4but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts. 5For we never came with words of flattery, as you know, not with a pretext for greed—God is witness. 6Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. [7]

After defending his ministry, Paul went on to define it. Paul was approved by God as an apostle of Christ. He did his work to please God not men, and certainly not for his own enrichment or glory. The word translated “approved” in verse 4 is δοκιμάζω (dokimazō), which can also be translated “test.” In fact, the same word is used at the end of verse four when Paul described God as one “who tests our hearts.” Whenever it is used, it refers to one of two possible meanings. It can either refer to the testing process itself, or it can refer to the result of the testing process. When δοκιμάζω (dokimazō) has this second meaning, it is often translated “approved.”

Paul used δοκιμάζω (dokimazō) in the sense of “testing” in 1 Thess. 5:21 when he said, “but test everything; hold fast what is good.” Paul also used it when he gave instructions for deacons in 1 Tim. 3:10: “And let them also be tested first; then let them serve as deacons if they prove themselves blameless.” In this sense, Christians can test other Christians.

But the testing Paul described in 1 Thess. 2:4 was a testing of the heart that only God can do. This was God searching Paul’s heart and finding it to be true. It was the kind of testing that the Lord spoke of in 1 Sam. 16:7 when Samuel thought David’s brother Eliab should be anointed king, but the Lord told Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.” Paul noted that the Lord tested him, as well as Silvanus and Timothy before he entrusted them with the gospel ministry. This was God looking at the heart of Paul, Silvanus, and Timothy and giving approval—the ultimate authorization for ministry.

False ministers usually have one thing in common: They have never been approved. They simply go about teaching their own doctrine without any accountability. Even in the Old Testament God gave his people a test to determine who were false prophets and who were true prophets. It is found in Deuteronomy 18:21-22: “And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’—when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.” True gospel ministry will always be a ministry that has been tested and approved.

It is interesting that the Deuteronomy passage implies that the one to fear is the true prophet of the Lord, not the false prophet. Often, we think it’s just the opposite. Aren’t the false prophets the ones with worldly power and prestige? Aren’t they ones that could make our lives miserable if they so desired, at least from a worldly perspective? But maybe that’s the point. The power of false prophets exists only in this lifetime, and even then, it can be fleeting. How often haven’t false prophets been exposed on the news for their deception? True prophets, on the other hand, speak from an eternal perspective. They also speak the truth. If their words condemn you, you have much to fear indeed.

Since Paul had been tested and approved, we know that Paul had a different motivation for ministry than that of false teachers. Paul’s first allegiance was to God, not men. Paul’s aim was to please God by preaching the good news to the Gentiles. It is interesting to note what Paul did to please God: He spoke. Paul faithfully expounded God’s good news, and that gave God pleasure. Too often, church leaders think that what will please God the most are large building projects or successful programs, when in reality, what pleases God is faithful speech. Later in his ministry, Paul would tell the Corinthian church, “But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God” (2 Cor. 4:2)

The speech of false teachers was not faithful. When they entered a town, they would seek to quickly endear themselves to the people through flattery. False teachers would say many kind words and pass out many compliments to make the people feel good about themselves, but kind words and compliments from a false teacher are always empty. Many of the ancients warned about flatterers. Plato advised his students to shun any flatterer and Plutarch wrote a whole treatise on how to distinguish between flatterers and true friends (Green 122). A flatterer can never be a true friend, and so when Paul shunned flattery, he was essentially telling the Thessalonians that he would treat them as a true friend should. He would look out for their best interests and seek to minister to them instead of seeking to manipulate them.

Paul also said that he did not come with a pretext for greed. A pretext is a mask or a false front that people use to hide what is underneath. So, someone who comes with a pretext for greed is someone who pretends to have other, more altruistic motives when the true motive is greed. Greed is more than just a desire to have other peoples’ money. It is an insatiable desire. Greedy people can never get enough. What happens is that greedy people see everyone they meet as new prospects for getting money or possessions. Greedy people see others not as potential friends, but as potential sources of income. In many ways, people today who espouse the prosperity gospel come with a pretext for greed. They preach a false gospel, making many wonderful-sounding promises when their real motivation is to become rich and prosperous at the expense of others. Their greed will not stop because they will never have enough. Paul was not like that. When Paul said that he sought the Thessalonians’ good, he meant it. It was not a pretext for greed. Instead of coming to the Thessalonians expecting financial gain, Paul worked with his own hands among the Thessalonians. He provided for himself so that no one could accuse him of greed (see 1 Thess. 2:9; 2 Thess. 3:8).

Paul was not interested in scamming the Thessalonians out of their money, and he called God as his witness to testify to that. God, of course, was the ultimate witness. God knew Paul’s heart. In fact, God tested it before he ever gave Paul the charge to preach the gospel (2:4). It would have been foolish for Paul to call God as a witness if there was any deceit in Paul’s words. This is not the last time Paul would call God as a witness. He did the same thing in Rom. 1:9; 2 Cor 1:23; and Phil 1:8. Paul was confident that even God knew no greed existed in Paul’s heart.

Paul also did not seek glory from other people. He was an apostle. He could have claimed a certain level of privilege and prestige, but he didn’t. His goal was to glorify God. Flattery, greed, and a desire for glory had no place in Paul’s life because his heart was touched by grace freely given and freely received. Rather than using his apostolic office to make demands of the people, Paul used his office to serve them.

It is interesting to note that Paul used the word “apostles” in the plural. Silas and Timothy were also apostles of Jesus Christ. They were sent to proclaim the gospel of Jesus Christ with the same authority that Paul had. While we sometimes use the term “apostles” to refer specifically to the twelve disciples who personally witnessed Jesus’ ministry as well as his death, resurrection, and ascension, the term “apostles” can also be used in a broader sense. In Acts 14:14, Luke gave the title of apostle to both Barnabas and Paul. Also, in 1 Corinthians 15 when Paul was recounting Jesus’ resurrection, he said that Jesus appeared to Cephas, then to the twelve, then to James, and then to all the apostles. Since the twelve were already mentioned before Paul said “all the apostles,” there had to have been more than just the twelve and Paul (see Green 126).

Paul’s Affection for the Thessalonians (2:7-8)

7But we were gentle among you, like a nursing mother taking care of her own children. 8So being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves because you had become very dear to us.

What better way for Paul to show the depth of his love for the Thessalonians than to compare his relationship with them to that of a nursing mother and her child. It is particularly compelling here because it stands in stark contrast to verse six. Paul had just described himself, Silas, and Timothy as ones who wielded apostolic authority (v. 6). Now, he compared this same group of apostles to a nursing mother caring for her child. A nursing mother cares deeply for the infant God gave her. She willingly gives up many of her comforts to care for it. She endures sleepless nights, endless diapers, crying that sometimes doesn’t stop, pain in nursing, and yet her love never wanes. She is soft-spoken, gentle, and caring because she knows that that is what her infant needs.

Paul, Silas, and Timothy were like nursing mothers to the Thessalonians. When Paul, Silas, and Timothy arrived in Thessalonica, the Thessalonians were dead in their sins and trespasses. But the Holy Spirit used the gospel that Paul, Silas, and Timothy proclaimed to quicken their hearts. Those who were spiritually dead became alive in Christ. Paul, Silas, and Timothy nursed them in their spiritual infancy. They gave up their own comforts, so they could serve the Thessalonians, giving them the spiritual food they needed to grow and mature in Christ. They served the Thessalonians, and they did so in a spirit of gentleness.[8]

Verse eight continues the imagery of a nursing mother taking care of her own children. It is interesting that Paul includes “her own” when describing the relationship between the mother and child. Hiring a wet nurse was a common practice in Paul’s day (see Green 127-28). The relationship of a wet nurse hired to suckle and care for an infant was strong, but an even stronger relationship was when a mother suckled and cared for her own child. That is the kind of deep relationship Paul was describing.

The vocabulary Paul used also points to a deep relationship between Paul and the Thessalonians. Paul, Silas, and Timothy were affectionately desirous of the Thessalonians. The word translated “affectionately desirous” is ὁμειρόμενοι (homeiromenoi). It doesn’t occur anywhere else in the New Testament. It refers to a deep longing for someone you love, but without any erotic connotations. It is the deep desire that a mother has for her infant. In one of the few instances where the word is used outside of the New Testament, it is found on a graveside inscription describing the longing two parents have for their deceased son (Green 128). Paul, Silas, and Timothy had that kind of deep, affectionate love for the Thessalonians.

If you are a pastor, do you have that kind of love for your congregation? Do you have a love for them that surpasses all other relationships? Do you think about members of your congregation when you are apart? Do you wake up at nights thinking of ways to encourage them in discipleship? Do you see individuals in your church as unique servants of God, and do you find ways to help them use their unique gifts? What things do you do that show your love for them? Paul, Silas, and Timothy showed their love for the Thessalonians primarily by sharing the gospel of God with them. This was more than simply asking the Thessalonians to pray the Sinner’s Prayer. This was Paul, Silas, and Timothy teaching the Thessalonians the truths of the gospel, with all its implications and nuances. It was Paul, Silas, and Timothy sharing doctrinal truth with them.

Doctrinal preaching is not always held in high esteem these days. Therapeutic preaching is much more popular, but the differences are stark (see Mattera). Doctrinal preaching lays out the truths of the gospel in systematic ways. It deals not only with grace but also with the harsh realities of our sin. Therapeutic preaching deals with the symptoms of sin but never gets to the root. It may talk about ten steps to a happy marriage, but it won’t go any deeper than that. The goal of therapeutic preaching is to make people feel good. The goal of doctrinal preaching is to confront people with the truth. It is only with doctrinal preaching that people see the full implications of sin in their lives and in the world around them, and it is only when they see their sin in full measure that they can understand the full extent of God’s grace and mercy to them.

Paul, Silas, and Timothy told the Thessalonians the whole gospel, and they did it because they loved the Thessalonians like a mother loves her child. Parents show love to their children by speaking the truth to them. Sure, they could lie and make their children feel good, but that does not prepare their children for maturity. Parents who love their children enough to want them to grow and thrive will speak the truth. Paul, Silas, and Timothy wanted their spiritual children to grow and thrive, and so they, too, spoke the truth of the gospel of God to them.

Paul also said they shared their “own selves.” There is probably some allusion here to Paul, Silas, and Timothy giving up their own personal security and comfort for the Thessalonians. In that sense, they put the Thessalonians first, before their own selves. In 2:2, Paul said that they shared the gospel “in the midst of much conflict.” Paul, Silas, and Timothy had just come from Philippi, where they had been arrested and then had been asked to leave. You would think they would try to maintain a low profile in Thessalonica so as not to cause an uproar like the one that occurred in Philippi. However, they boldly preached in Thessalonica despite the conflict they knew would come.

But when Paul said they shared their “own selves,” there is also the sense that Paul’s love for the Thessalonians was so deep that he shared his own life with them. He had an intimate, personal connection with the Thessalonians—a connection much like that of a parent to a child. The love of parents to their children is so intimate that their lives intertwine. Parents’ lives are wrapped around the lives of their children. And parents would gladly give up their own lives for the sake of their children.

Many ministers today see themselves as detached professionals. They are the theological versions of lawyers, people with professional degrees who are hired to perform a service for others. Ministers who see themselves in this way perform a service for the congregation under their charge. They ensure that sermons get preached, programs are run smoothly, and members of the congregation learn precise theology. But I sometimes wonder what Paul would have thought of that approach to ministry. Paul shared his life with the Thessalonians. They got to know him—not just Paul the professional but Paul the person. And Paul got to know them. He knew their needs, their wants, their desires. He knew their struggles, and they knew his. When he applied the gospel, it wasn’t a generic application that would fit any situation; it fit their lives specifically.

The reason why Paul, Silas, and Timothy shared their own selves was because the Thessalonians “had become very dear” to them. Another word for “very dear” is “beloved.” It comes from ἀγαπητός (agapētos), which in turn is derived from the word ἀγάπη (agapē), love. Another form of the same word is used in 1:4 when Paul said that the Thessalonians were “loved by God.” This is the foundation of Paul’s love for the Thessalonians. These were people loved by God. The Thessalonians were family—God’s family—and Paul, Silas, and Timothy loved them like family.

Paul’s Conduct and Exhortation (2:9-12)

9For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. 10You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers. 11For you know how, like a father with his children, 12we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.

Paul, Silas, and Timothy worked to support themselves while they ministered to the Thessalonians. This would not be the last time Paul worked in this way. He supported himself as a tentmaker when he was in Corinth (Acts 18:3). He also worked with his hands in Ephesus (Acts 20:34). The work Paul and the others did in Thessalonica was physically taxing. It required long hours through the day and into the night. But when the work was finished, they didn’t take time to rest. Instead they used their time to proclaim the gospel of God. They did this so that they wouldn’t be a burden to anyone in the church.

Ironically, Paul is the one who later would argue that ministers deserve to be compensated. In 1 Corinthians 9:8-11 Paul said, “For it is written in the Law of Moses, ‘You shall not muzzle an ox when it treads out the grain.’ Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was written for our sake because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you?” But then we must ask if that is what Paul believed, why did he work night and day among the Thessalonians? Didn’t he deserve to receive support from them? He answered that question in 1 Corinthians 9:12: “Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.” Paul wanted to make sure that nothing he did became a stumbling block to people’s reception of the gospel. For Paul, the gospel trumped everything.

The Thessalonian church had a mix of rich and poor members. Most were probably poor, but not all. From what Luke said about Paul’s time in Thessalonica, Jason probably could have served as a financial patron for Paul and the others. The group stayed at Jason’s house. We also know that Jason put up money as security after he was arrested for receiving them in his house, so he was likely a man of some means. Regardless, others in the church did not have much money, and Paul determined that asking for support would hinder the proclamation of the gospel.

Paul reminded the Thessalonians about his integrity when he ministered among them and called two witnesses to support what he said. This was in keeping with Judaic law, which said, “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses shall a charge be established” (Deut. 19:15). The interesting thing about Paul calling two witnesses is that he wasn’t being accused of any wrongdoing. Rather, Paul called two witnesses to testify to his integrity. Normally, people don’t bring you to court for your integrity. But Paul wanted to make sure the Thessalonians understood that he was above reproach. He also called a unique set of witnesses, who were themselves above reproach. First, he called the Thessalonian Christians. They knew Paul’s conduct among them because they personally witnessed it. It would be impossible for them to lie about it to themselves. He also called God as a witness, and God never lies. Indeed, he cannot lie.

Paul said that his conduct was holy, righteous, and blameless. The word he used for “holy” was ὁσίως (hosiōs). It is different than the normal word for holy, which would be ἅγιος (hagios). The basic meaning of ἅγιος (hagios) is to be “set apart,” but the meaning of ὁσίως (hosiōs) is closer to “pious” or “acting in a manner pleasing to God.” The Greeks would often use ὁσίως (hosiōs) in combination with δικαίως (dikaiōs), “righteous” (Green 132-33). When they did so, they meant that the person described in that way was pleasing to God and righteous before men. This was important for Paul, especially in regard to the Thessalonians. When he was in Thessalonica, two reasons the crowd gave for causing an uproar were that Paul was “acting against the decrees of Caesar, and saying that there is another king, Jesus” (Acts 17:7). In other words, they accused Paul of acting in a manner that was neither pleasing to man (Caesar) nor their gods, since he was proclaiming the gospel of Jesus Christ, a different God. By using the phrase ὁσίως καὶ δικαίως (hosiōs kai dikaiōs), “holy and righteous,” Paul was defending himself against that accusation. In fact, Paul went one step further and said that he was “blameless.” His conduct was such that no accusations would be able to stick.

In verse 11, Paul added another family metaphor. In verse seven he compared himself to a nursing mother. Now he compared himself to a father. The relationship of a father to a child can be complex. Paul’s relationship with the Thessalonians was equally complex. When Paul brought the gospel to the Thessalonians, he became their spiritual father. As a father, he encouraged them in the faith. He led them in the path of discipleship, just as a father disciplines his children. In Greek society, the father was responsible for the moral instruction of his children, and Paul was equally responsible for the Thessalonians’ spiritual instruction. Fathers can be tender or harsh as the situation warrants, and during his ministry, Paul showed both. He was harsh with the Corinthians when they needed it (2 Cor. 2:1), but he was tender with the Thessalonians (1 Thess. 2:7) when that was needed. He prepared the Thessalonians for a life that would not always be pleasant (1 Thess. 2:14), just as a father prepares his children.

Paul summed up this fatherly preparation in verse 12. He started out by using three participles. He said that Silas, Timothy, and he exhorted, encouraged, and charged the Thessalonians. The first participle, παρακαλοῦντες (parakalountes), “exhort” means to urge or implore. A father would use this word when giving his child a strong directive. The second participle, παραμυθούμενοι (paramythoumenoi), “encourage” means to comfort, console, or encourage someone who is depressed. Fathers know when to push their children, but they also know when to hold them up and encourage them. The third participle, μαρτύρομαι (martyromai), “charge” means to charge or insist. Sometimes, fathers must require things from their children, and Paul was no different with the Thessalonians.

Paul’s exhorted, encouraged, and charged the Thessalonian church to “walk in a manner worthy of God.” Paul would later make similar remarks to the Ephesians (Eph. 4:1), the Philippians (Phil 1:27), and the Colossians (Col. 1:10). Paul held these Christians to a high standard. This was not simply Paul saying, “Do your best.” God is a perfectly righteous God, and he demands perfect righteousness from his children. But is that possible? Can anyone truly walk in a manner worthy of God? The simple answer is no, not in our own strength. But a more refined answer is that as Christians live their lives, they should continually be seeking greater and greater sanctification through the power of the Holy Spirit dwelling in them. They will fail time and time again, but they should never give up on the goal. And ultimately, when Christ comes again, or when death brings an end to their sinning, their union with Christ will be complete and their sanctification will be consummated.

Paul knew this, which is why when he said, “walk in a manner worthy of God,” he added, “who calls you into his own kingdom and glory.” Note how Paul used “calls” in the present tense. Paul, Silas, and Timothy preached the gospel, but God is the one who calls. Often, we think of God’s calling simply in terms of personal salvation, but here Paul said that God calls us into his own kingdom and glory. “Kingdom” can be defined as the “active rule of God” (Best 108). As such, God’s kingdom is already present in the hearts and lives of those who submit to his rule. It is also something we can look forward to in the future when Christ’s kingdom is fully consummated at his return. At that time, Christ’s kingdom will come in glory. We may see glimpses of that glory right now, but it will be fully realized when Christ comes again. This is what God called the Thessalonians to. It is what he calls us to as well.

The beauty of the Christian life is that we have a promise that God’s perfect kingdom and glory awaits us, that our ability to walk perfectly in a manner worthy of God will someday be made manifest, but even now we can get a glimpse, a taste, a foreshadowing of the glory to come. Walk in that manner, says Paul, because that is what God has called you to.

Conclusion

The ministry of Paul, Silas, and Timothy among the Thessalonians was selfless. They worked not to please men but to please God. They sacrificed their own comfort because of their deep affection for the Thessalonians. They urged the Thessalonians to walk in a manner worthy of God, knowing that God called the Thessalonians into his own kingdom and glory.

Questions for Discussion

1. How did Paul’s ministry differ from the ministry of false teachers? Give specific examples.

2. How were Paul, Silas, and Timothy able to preach boldly despite the treatment they received in cities like Philippi and Thessalonica? What can we learn about being bold witnesses by observing Paul, Silas, and Timothy?

3. What three types of false teaching did Paul mention in 2:3? Describe each type.

4. Why is it important for church leaders to have ministries that are tested and approved?

5. How does Paul’s ministry differ from that of prosperity gospel preachers today?

6. How was Paul’s relationship to the Thessalonians like the relationship of a mother to her child?

7. Describe the difference between doctrinal preaching and therapeutic preaching.

8. Why did Paul, Silas, and Timothy work to support themselves while they ministered to the Thessalonians?

9. How did Paul compare himself to a father?

10. What did Paul mean when he told the Thessalonians to “walk in a manner worthy of God”?

4

Fellowship in the Gospel (2:13-20)

In the previous section (2:1-12) Paul described how he approached the members of the Thessalonian church. He treated them as a mother and father would treat their children. Paul loved the Thessalonian church, and it showed. It would be tempting to accuse the Thessalonians of becoming Christians only because Paul treated them so well. But in this next section, Paul will give the real reason the Thessalonians became Christians. Fundamentally, it was not because Paul treated them well, but because they responded to God’s word spoken through Paul. Paul will also explain the drastic change in their lives because of their new faith, and he will express his great concern and love for the Christians in Thessalonica who had become his glory and joy.

Thanksgiving (2:13)

13And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.

In this verse, Paul thanked God for the faith of the Thessalonians. But he didn’t simply thank God that the Thessalonians believed; he thanked God for the manner in which they believed. When they heard the word of men, they accepted it as the word of God. It carried immediate and ultimate authority in their lives. They didn’t argue about it; they didn’t question it, because they knew these were the words of God.

Note that when Paul gave thanks, he thanked God. From a human perspective, it would seem more natural to thank the Thessalonians. Let me give you an example. If one of my boys were to take the initiative to pull weeds from our garden without my wife or me asking him to do it, my first response would sound something like this: “Thank you, son! I appreciate your willingness to help around the house.” Maybe later, during my devotions, I might also remember to thank God for working in my son’s heart to create in him the desire to contribute to the well-being of our family, but I must admit, that thought would come later after I had already thanked my son. But for Paul, the order was reversed. Paul thanked God first and then he turned his attention to the Thessalonians. It’s an important change in perspective. When Paul looked at the Thessalonian church, his first thought was, “Look at what God is doing here. Thank you, God, for working in the Thessalonians’ lives.”

It is this perspective that provided Paul both joy and patience throughout his ministry. Paul could have immense joy when he saw God at work in the hearts and lives of people. But he could also endure suffering, knowing that whatever suffering he experienced did not ultimately come from the arbitrary hands of fellow human beings, but was part of God’s plan for his life. Even in suffering, Paul saw God at work and praised him for it.

Not only did Paul thank God, but he thanked God constantly for what God did in the lives of the Thessalonians. It is a similar thought to what he expressed in 1:2 when he said, “We give thanks to God always for all of you, constantly mentioning you in our prayers….” Obviously, this doesn’t mean that Paul spent 24 hours a day in a prayer of thanksgiving to God. Rather, it points to Paul’s attitude of thanksgiving that he always had in everything he did and said. Reformed Christians sometimes call this an “attitude of gratitude.” Paul understood that the positive reception of the gospel by the Thessalonians was not their own doing, but rather it was an act of God. Paul knew that God was still at work in their lives, so he continued to give God thanks.

Specifically, Paul thanked God that when the Thessalonians received the word of God, they accepted it as such. Paul did not fit the stereotype of the teachers of his day. When teachers spoke, students accepted the words as the teacher’s words. The greater the reputation of the teacher, the more influential would be his words. But when Paul spoke, he turned the focus away from himself. The words Paul spoke did not rely on Paul’s reputation. Rather, they came with power because they were the very word of God.

When we listen to ministers today, we should come with the same attitude. We should receive their sermons as the word of God inasmuch as those sermons are faithful to Scripture. Sermons carry authority, but the authority does not come from the preacher’s ability or reputation. Rather, the authority comes from God himself. Martin Luther, in a sermon on John 14:10, put it this way, “It is not we who are speaking; it is Christ and God himself. Hence when you hear this sermon, you are hearing God himself. On the other hand, if you despise this sermon, you are despising not us but God himself” (Hendrickson 249).

The Thessalonian Christians could accept Paul’s preaching as the word of God because God was at work in their hearts. Their faith did not depend on their own actions or their own will. Rather it came as a result of the work of the Holy Spirit working in and through the word of God. The Holy Spirit used the words Paul spoke to turn their hearts from hearts of stone to hearts of flesh (Ezek. 36:26). It was God’s doing even though he used the words that came from Paul’s mouth. But recognizing God’s active role in the hearts and lives of the Thessalonians does not mean the Thessalonians were inactive or were simply passive robots. Take a look at the verbs Paul used to describe what happened when the Thessalonians heard the words he spoke. The Thessalonians received, heard, and accepted Paul’s words. These are active verbs. God not only opened the hearts of the Thessalonians, he caused them to actively respond.

The active response of the Thessalonian believers was a confirmation that the words they heard truly were the word of God. When the word of God is properly preached it has an effect beyond that of a simple speech. The word was not merely heard; it was at work in the lives of the Thessalonian believers. This cannot happen without the work of the Holy Spirit, who works through the true word of God.

Imitators in Suffering (2:14-15)

14 For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews, 15 who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind…

After explaining the manner in which the Thessalonians believed, Paul went on to explain how the word affected the believers’ lives. They became imitators of Paul (1:6) and the Judean churches (2:14-15) in suffering. One of the strongest evidences of the word of God at work is the hostility it generates from the world. Paul understood this from both sides. He compared the suffering of the Thessalonian church at the hands of their countrymen with the suffering of the Judean Christians at the hands of the Jews. He knew firsthand the kind of suffering inflicted on Judean Christians, because before Jesus Christ confronted him on the road to Damascus, Paul had been the one inflicting it. Paul (known as Saul) was present when Stephen was stoned (Acts 7:58). Later, he convinced the Jewish leaders in Jerusalem to send him to Damascus with letters to the synagogues there giving him authority to detain any followers of the Way and to bring them bound to Jerusalem (Acts 9:1-2). And Paul wasn’t the only Jewish leader employing persecution to try to stop the rise of Christianity. Other Jewish leaders arrested Peter and John and brought them before the Council for preaching about Jesus (Acts 4:1-21). When the apostles continued to teach about Jesus, the Jewish leaders arrested them again (Acts 5:17-41). Later, Herod killed James and imprisoned Peter (Acts 12:1-19)

Paul also knew the other side of suffering. After his conversion on the road to Damascus, Jesus sent Ananias to Paul and told Ananias that he would show Paul how much he would suffer for the sake of Jesus’ name (Acts 9:15-16). Just a few verses later, we learn that Hellenists sought to kill him (Acts 9:29). Indeed, Paul was often threatened with death, beaten, stoned, flogged, and imprisoned in many of the cities where he preached the gospel. He was driven out of cities that felt threatened by his proclamation of the gospel. Paul knew what it was like to be “afflicted in every way” (2 Cor. 4:8) for the gospel of Jesus Christ.

The Thessalonian church suffered in the same way as the Judean churches and Paul. It likely meant that the Thessalonian Christians experienced social rejection and verbal (and possibly even physical) abuse. They likely experienced financial hardship because of their commitment to Jesus Christ. The animosity the Jews in Judea felt toward Christians went so far that they killed the Lord Jesus and his followers. The Thessalonians could expect a similar level of animosity toward them from their countrymen.

But through all of this, they knew that they were not the only ones experiencing this kind of hardship and abuse. The churches in Judea and even Paul himself went through the same thing. There is a kind of comfort in sharing the suffering of others. The Thessalonian Christians knew that there were others who understood their plight. There were others who stood alongside them and, in fact, went before them in suffering for the gospel.

The persecution of Christians didn’t end with Paul and the Thessalonian church. In fact, for a time it seemed to increase. Tertullian, an early church father who was born approximately 100 years after Paul wrote 1 Thessalonians, wrote this to the Roman governor of his province in his Apology: “But do your worst, and rack your inventions for tortures for Christians—it is all to no purpose; you do but attract the world, and make it fall the more in love with our religion; the more you mow us down, the thicker we rise; the Christian blood you spill is like the seed you sow, it springs from the earth again, and fructifies the more” (143).

There are many Christians in the world today who also have become imitators of the churches that went before them. In some respects, we could argue that the persecution of Christians has intensified over the years. Open Doors USA gave the following statistics in 2017: “Each month 322 Christians are killed for their faith; 214 churches and Christian properties are destroyed; 722 forms of violence are committed against Christians” (Christian Persecution). Through it all, we can take comfort in the fact that we are imitators in the suffering of generations of Christians that have gone before us.

We can also be assured that those who persecute Christians displease God and oppose all mankind. When Paul was on the road to Damascus seeking to persecute Christians in that city, Jesus appeared to him and said, “Saul, Saul, why are you persecuting me?” (Acts 9:4). The church is the body of Christ, and when the church is persecuted, Christ himself is persecuted. That is why Paul can say that God was displeased by the persecution that the Thessalonians and the Judean churches faced (Mayhue 87).

This type of persecution not only displeases God, but it also opposes all mankind. Think about what Christ has done for mankind. Without Christ, we would be dead in our sins and trespasses, without hope in the world. But when Christ died on the cross, paid for our sins, and imputed his righteousness to us, he lifted us out of our sin and gave us the hope of everlasting life with him. Those who oppose Christ, oppose all that Christ has done for us. They oppose the only hope that mankind has.

The Measure of God’s Wrath (2:16)

16…by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins. But God’s wrath has come upon them at last!

A primary way the Jews showed their hostility to all mankind was by hindering Paul and the others from sharing the gospel with the Gentiles. Note that Paul said “hindering” rather than “stopping.” The Jewish leaders could try to slow down the proclamation of the gospel to the Gentiles, but there was no way they could stop it. God remains in control of redemptive history. His kingdom will come. His will certainly will be done.

The hostility of the Jews toward the gospel of Jesus Christ has a long history. It was born out of the rebellious hearts that the Israelites exhibited even before they were formed into a nation. They continually fell back into the sin of our first parents, when Adam and Eve allowed themselves to entertain the question, “Did God actually say…?” (Gen. 3:1), as if they knew better than God. Time and again, the Israelites interpreted their circumstances through their own eyes instead of trusting in the providence of God and submitting to his redemptive plan.

Even while the Israelites were slaves in Egypt, they showed a penchant for rebellion. When Pharaoh made the Israelites make bricks without providing straw, the Israelite leaders saw Moses as the problem, not Pharaoh. They told Moses, “The Lord look on you and judge, because you have made us stink in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us” (Exod. 5:21). Soon after God miraculously redeemed the Israelites from Egypt, they quickly forgot God’s redemption and instead focused on the perceived threat of Pharaoh, who was pursuing them. Again, they blamed Moses. They told him, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness?” (Exod. 14:11).

At Marah, the Israelites complained again, this time because the water at Marah was bitter. They didn’t trust the Lord to provide for them. But through Moses, God miraculously made the water sweet. God did something else as well. Exodus 15:25b-26 says, “There the Lord made for them a statute and a rule, and there he tested them, saying, ‘If you will diligently listen to the voice of the Lord your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the Lord, your healer.” The Lord promised to take care of his people and be their healer if they would but trust him and submit to his will.

Three verses later, in Exod. 16:2, the Israelites gave their answer to God. They complained again. They longed for the meat pots of Egypt rather than resting in the providence of God. In his grace and mercy God provided manna, but the Israelites still stubbornly determined to walk according to their own “wisdom” rather than submitting to God. They convinced Aaron to make a golden calf, so they could have their own gods to go before them (Exod. 32:1). When they got to the border of Canaan, they decided that the Canaanites were too strong for them and made plans to return to Egypt. The Lord’s response to Moses was, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them?” (Num. 14:11).

When the next generation entered Canaan, they quickly fell into a cycle of going their own way until God sent oppression, which made them cry out for deliverance. Each time, God sent a judge to deliver them, but they soon returned to their sin. When God gave them kings, they fared no better. More often than not, the kings led the way into idolatry. Even when God sent his people into captivity, the remnant that returned had to repent of the things they were doing to their fellow Israelites (see Neh. 9).

When Jesus came, the resistance continued. The Jewish leaders had come up with their own picture of what the Messiah should be like, and Jesus didn’t fit that picture, so they resisted him, fought against him, and eventually sent him to the cross. In Paul’s day, the resistance to the gospel was as strong as ever. The good news that Jesus brought and Paul proclaimed was not the good news the Jews wanted. And rather than submit to God’s redemptive plan, they sought to snuff it out or at least hinder it. The point is that this was not a new kind of resistance to the gospel that arose in Paul’s day. This resistance to following God’s redemptive plan and seeking to make their own way of salvation had been in place since the Fall.

However, before we point too many fingers at the Jews, let’s consider our own resistance to the gospel. It’s not just a Jewish problem. It’s a problem that exists in every sinful, human heart. Proverbs 21:2 says, “Every way of a man is right in his own eyes…” We all think that we have a better plan than God. We think we know which commands of God must be obeyed and which can be ignored. We think we know best how to worship God. We want to think we are in control of our own salvation. The list goes on and on. The greatest obstacle to our acceptance of the gospel—the greatest hurdle to overcome—is acknowledging that by God’s design, his grace is and always will be free.

This resistance to the gospel always comes at a cost. God is not fooled. Proverbs 21:2 continues, “Every way of a man is right in his own eyes, but the Lord weighs the heart.” For the Jews, one of the consequences of this resistance to the gospel was that they would always “fill up the measure of their sins” (v. 16). The word translated “always” is πάντοτε (pantote) which Beale says can also be translated “continually” or “throughout time” (85). The sense is that that Jewish people throughout their history continually rejected God’s redemptive plan in favor of ones of their own devising. In doing so, they continually filled up the measure of their sins. This was not unique to the Jewish people. In Genesis 15:16 God told Abraham that his descendants would not return to Canaan immediately, but “shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.” In other words, the sins of the Amorites had not yet reached their full measure.

In reference to this Jewish resistance to the gospel, Paul said that the wrath of God has come upon them at last. In Paul’s day, the sins of the Jewish people reached their full measure in the crucifixion of Jesus Christ and their continued resistance to the gospel even after Jesus rose again and ascended into heaven. This was the height of their resistance to the gospel and it resulted in a hardening of their hearts, what Beale calls a “blinding judgment” that occurred in Paul’s day and that will be consummated with the final judgment at the end of the age (87). It was a fulfillment of Jesus’ prophetic words in Matthew 23:31-38:

Thus you witness against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell? Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation. O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate.

Israel’s rejection of Jesus and the prophets that went before him had reached its full measure, and it left Israel desolate. Israel was no longer the nation through whom God would make his salvation known to the nations. As Beale puts it: “Paul saw that the redemptive-historical epoch of Israel as God’s chosen people had come to an end in the decisive judgment of that people (88).

Paul’s Concern and Satan’s Hindrance (2:17-18)

17But since we were torn away from you, brothers, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, 18because we wanted to come to you—I, Paul, again and again—but Satan hindered us.

With verse 17, Paul changed to a different but related subject. He reminded the Thessalonians of the circumstances that surrounded his quick exit from Thessalonica. The Jews of Thessalonica attempted to silence Paul and ended up causing such a disturbance that Paul was forced to leave the city. Acts 17:1-10 tells us that they incited a riot, dragged Jason and some others before the city authorities, and charged Paul and the Christians of Thessalonica with acting against the decrees of Caesar. Jason and the others were only released after Jason put up money as security. To avoid further conflict, the brothers sent Paul and Silas to Berea by night.

It was a hasty exit. It made Paul feel as though he had been torn away from the new Christians in Thessalonica. In the Greek, Paul’s description is even more emphatic. The word translated “torn away” is ἀπορφανίζω (aporphanizō) which literally means “to make an orphan of.” It can mean either a child losing his parents or the parents losing a child (Green 150). Paul’s quick separation from the Thessalonians was traumatic, like being orphaned. He left without being able to form deeper relationships with the Thessalonians. He wasn’t able to conclude his work there in the way he wanted. It felt unfinished, and he longed to return to pick up where he left off.

It is interesting that Paul said that he was torn away from them “for a short time.” In reality, it had been months since Paul was forced to flee from Thessalonica. However, Paul was most likely referring to the temporary nature of their separation. When my children were little, we would take trips to Grandpa and Grandma’s house. Throughout the trip, they would ask, “Are we there yet?” My answer would always be the same, “We’re almost there.” That would be enough to satisfy them. It wasn’t a lie, since “almost” is a relative term. It all depends on your perspective. Paul was using the word “short” in a similar way. It, too, is a relative term, but it emphasizes Paul’s desire to be reunited with the Thessalonians soon. Although he was absent from them physically, he remained united to them in his heart.

Paul said, “we endeavored the more eagerly and with great desire to see you face to face.” It would have been difficult for Paul to have been any more emphatic. In fact, D. Michael Martin makes the point that it is hard to translate this clause without sounding redundant (97). Paul laid emphasis upon emphasis, piling up descriptions of his eager longing (Bruce 54). He started by including an emphatic “we.” It wasn’t just Paul who had this great desire; it was also Timothy and Silas. And what were they doing? They were endeavoring the more eagerly and with great desire. Paul wasn’t just saying this. His love for the Thessalonians was that strong. By emphasizing his great desire to see them, Paul wanted the Thessalonians to know that he had not forgotten them (Mayhue 90).

Paul looked for ways to physically return to Thessalonica, but Satan hindered him. Because of this hindrance, Paul did the next best thing. He attempted to bridge the distance between himself and the Thessalonians by writing a letter, even though he still acknowledged that seeing them face-to-face would be better. It would be the reversal of his being torn away from them. It is easier to see this reversal in the Greek. In the ESV, the phrase, “in person not in heart” would literally be translated “in face (προσώπῳ/prosōpō) not in heart.” We don’t normally use the word face that way in English, so it is not translated that way. However, Paul saw himself as originally being torn away “in face,” and he eagerly desired to be face-to-face (πρόσωπον/prosōpon) with them again. The same word, (πρόσωπον/prosōpon) is used at the beginning and the end of verse 17.

We don’t know what exactly hindered Paul from returning, but we know from this text that Satan was behind it. It could have been threats of violence from the Jews of Thessalonica or possibly a physical problem that Paul was experiencing. Whatever it was, it was a very real hindrance for Paul. Sometimes we think of Satan in abstract terms, as if he exists but doesn’t have a major impact on our day-to-day lives. However, for Paul, Satan was a concrete reality. It was Satan who hindered Paul, not the outward circumstances. Those were just the tools Satan used. Satan and Paul were engaged in intense spiritual warfare. And Satan did not limit himself only to Paul and his work. Mayhue says it well: “Someone has said, ‘When God is at work, Satan is surely alongside.’ What Christ was building (Matt 16:18), the devil was committed to destroying. It is not surprising then to see Satan so visible in so many New Testament churches, e.g., Jerusalem (Acts 5:1–10), Corinth (2 Cor 2:1–11), Ephesus (1 Tim 3:6–7), Smyrna (Rev 2:9–10), Pergamum (Rev 2:13), Thyatira (Rev 2:24), and Philadelphia (Rev 3:9)” (Mayhue 92).

The spiritual warfare we see in the New Testament still exists today. Satan still seeks to hinder and obstruct the progress of the gospel. He uses governments to oppress the church. He uses individuals to frustrate the plans of individual Christians. He works inside the church to create conflict and strife. From an earthly perspective, it may seem at times that Satan is winning the spiritual battle, but God remains in control even of Satan’s hindrances. In God’s providence, the problems Satan causes are turned to good. From a modern perspective, we can see how God turned Satan’s hindrance of Paul into a blessing for the church. Paul and the Thessalonians felt the pain of separation, but if they hadn’t been separated, Paul might never have written his letters to the Thessalonians, and the church today would have been poorer for it.

As we feel the effects of Satan’s hinderances today, we should always remember that God is bigger than any problem Satan can cause. We can find joy in all circumstances if we keep our minds and hearts focused on God and his control over our lives and this world. That’s exactly what Paul shows us in the next two verses.

Paul’s Hope, Joy, and Crown of Boasting (2:19-20)

19For what is our hope or joy or crown of boasting before our Lord Jesus at this coming? Is it not you? 20For you are our glory and joy.

Rather than focusing on Satan’s hindrance (v. 18), Paul chose to focus on the Lord Jesus and the ultimate display of his rule over this world at his second coming. Knowing that Christ is King and that he has promised to return makes anything that Satan can throw at us seem small and insignificant. It’s when we take our eyes off Jesus that the problems Satan creates grow in intensity and magnitude in our minds. Paul knew that, and so he changed his focus from Satan’s hindrances to Jesus’ second coming. But here’s where things get interesting. When Paul pondered the second coming and what it would be like on that day, he included the Thessalonians in his thoughts. Paul’s relationship with the Thessalonians changed what he saw happening on the day of Christ’s return because the Thessalonians were Paul’s hope, joy, and crown of boasting.

Paul said that the Thessalonians were his hope. On the surface, that sounds strange. Jesus Christ is our hope (1 Tim. 1:1). Other people, even other Christians, can’t take the place of Jesus. But for Paul, the Thessalonians could become his hope in a different way. Paul was an apostle. Jesus Christ had given him a specific mandate to bring the gospel to the Gentiles (Acts 9:15). Jesus would use Paul as an instrument to bring Gentiles into his kingdom. Through the course of his ministry, Paul made many sacrifices to follow this calling. Thessalonica was no exception. But the sacrifices were worth it. When Paul thought of the day of Christ’s return, he envisioned it as a time when he would receive confirmation that indeed he was Christ’s instrument in Thessalonica. The proof would come when he saw the Thessalonian believers standing at Jesus’ feet. It’s not that Paul would say, “Look Jesus, see what I did in Thessalonica?” but rather he would say, “Now, Jesus, I can see how you worked in the lives of the Thessalonians and in my life, to bring your rule to bear in that city.” Paul’s hope was that his life and the lives of the Thessalonians would be eternally intertwined because of Christ and for Christ’s glory.

Paul also said that the Thessalonians were his joy. Not only did Paul hope that his life and the lives of the Thessalonians would be eternally intertwined, but he found absolute joy in considering that thought. Regardless of the suffering and grief the Thessalonians and Paul experienced in this life, Paul knew that at some point their grief would be turned to joy. He also knew, like James knew, that the suffering itself would be the instrument to bring that joy. James put it this way: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking nothing” (James 1:2-4). But Paul also found joy beyond any suffering that he and the Thessalonians endured. Paul derived great joy in seeing the changed lives of the Thessalonians. Just as parents sometimes say of their children, “These children are my joy,” so Paul called the Thessalonians his joy when he saw them walking in the truth despite any obstacles Satan placed in their way.

In addition, Paul called the Thessalonians his crown of boasting. The crown Paul referred to was not a royal crown, but rather a wreath used to bestow special honor on an athlete, soldier, statesman or other citizen of the country. It could be woven from laurel, pine, celery, oak, or—in the case of Timoleon—parsley (Plutarch). In Scripture, this kind of crown is always linked in some way to salvation. Mayhue identified five ways it is used in Scripture. It is referred to as:

1) the imperishable wreath that celebrates salvation’s victory over corruption (1 Cor 9:25);

2) the righteous wreath that celebrates salvation’s victory over unrighteousness (2 Tim 4:8);

3) the unfading wreath of glory that celebrates salvation’s victory over defilement (1 Pet 5:4);

4) the wreath of life that celebrates salvation’s victory over death (James 1:12; Rev 2:10); and here

5) the wreath of exultation which celebrates salvation’s victory over Satan’s and mankind’s persecution of believers (1 Thess. 2:19) (93).

Paul wore the Thessalonians like a crown, boasting in the salvation that Jesus Christ bought for them. Again, this is not Paul saying, “Look what I did to save the Thessalonians,” but rather, “Look what Christ did to save the Thessalonians.”

The Thessalonians weren’t Paul’s only crown. He also called the Philippians his “joy and crown” (Phil. 4:1). He rejoiced in the saving faith of the Philippians as much as he rejoiced in the saving faith of the Thessalonians. For Paul, it was never about him. It was about the people Jesus Christ saved when he sent Paul as the apostle to the Gentiles.

Conclusion

In 2:13-20 Paul explained the real reason why the Thessalonians became Christians. It was not because Paul treated them well, but because they responded to God’s word spoken through Paul. Paul thanked God for that response, but also reminded the Thessalonians that a life united to Christ also means a life that experiences hostility from the world. The hostility of the Jews in Paul’s day resulted in a hardening of their hearts. But this hostility is not just a Jewish problem. It resides in the sinful hearts of all men. The hostility to the gospel forced Paul to make a quick exit from Thessalonica and hindered him from returning. But Paul knew that Satan’s opposition was temporary and he looked forward to the day of Christ’s return, which he planned to celebrate with the Thessalonians, who were his hope and joy and crown of boasting.

Questions for Discussion

1. What can we learn about Paul’s perspective from the thanks he gave to God? How did this perspective help Paul throughout his ministry? How can a similar perspective help you in your ministry?

2. When the Thessalonians Christians heard Paul’s preaching, why were they able to accept it as the word of God? What should our attitude be when we listen to ministers today?

3. What is one of the strongest evidences that the word of God is at work? Explain how Paul understood this from the perspective of the persecutor and the persecuted?

4. How did the Thessalonians church share in the sufferings of Christ with the Judean church? How does the church today share in the suffering of Christ?

5. Describe the history of the Jewish hostility toward the gospel of Jesus Christ.

6. Explain how resistance to the gospel is not simply a Jewish problem, but a problem of the sinful human heart.

7. How did Paul communicate his great desire to see the Thessalonians?

8. Describe the spiritual warfare that Paul and other New Testament believers experienced. How do we experience spiritual warfare today?

9. How were the Thessalonians Paul’s hope?

10. How were the Thessalonians Paul’s joy and crown of boasting?

5

Timothy’s Report and Paul’s Prayer (3:1-13)

In the last chapter, we learned that Satan hindered Paul from returning to Thessalonica to visit the Thessalonians personally (2:18). Since Paul couldn’t go himself, he decided to send Timothy in his place. In this next section of the epistle, Paul explained to the Thessalonians his reasons for sending Timothy and shared his joy when he heard Timothy’s report.

Timothy Travels to Thessalonica (3:1-2)

1Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2and we sent Timothy, our brother and God’s co-worker in the gospel of Christ, to establish and exhort you in your faith…

Chapter three begins with the word “therefore.” Theologians are fond of saying that whenever you encounter a “therefore” in the writings of Paul, you should always ask, “What’s it there for?” It is usually good practice to ask that question and this occurrence is no exception. In this case, it refers to the verses immediately prior to chapter three, particularly 2:17-20. In those verses, Paul reminded the Thessalonians how he had been torn away from them. He also reminded them of the depth of his love for them, which may have increased in intensity because of the separation. Paul decided to send Timothy to Thessalonica from Athens because of this intense love for the Thessalonians.

Acts 17:10-15 describes the circumstances surrounding Paul’s departure for Athens. He had been sent to Berea from Thessalonica after the Jews in Thessalonica created trouble for him. He arrived in Berea with Silas and Timothy and immediately began proclaiming the gospel to the Bereans, who examined the Scriptures daily to confirm that what Paul said was true. But then Jews from Thessalonica heard what Paul was doing and traveled to Berea to make trouble for him there. It was decided that Silas and Timothy would stay in Berea while Paul traveled to Athens.

When Paul arrived in Athens, he gave instructions to those who brought him there to let Silas and Timothy know that they should come to him as soon as possible. Paul’s request for Silas and Timothy was more than just a desire for traveling companions. Athens was a wicked city, full of idols (see Acts 17:16). Paul needed the support of his fellow workers in a city like Athens. However, despite his desire to have Silas and Timothy in Athens with him, when they did come to Athens, Paul was willing to send Timothy to Thessalonica. In Paul’s mind, the Thessalonians’ need for Timothy outweighed Paul’s own need for him.

Commentators are divided regarding what Paul meant when he said, “alone.” Some think he meant that he and Silas stayed in Athens. Others think this means that Silas never made it to Athens. Still others think that he planned to stay in Athens alone sending Silas somewhere else as well. Some try to come up with a compromise, making Silas stay for part of the time and then leaving later. To be honest, any of these scenarios is possible, but none of them get at the main reason for Paul saying, “alone.” When Paul said that word, he primarily meant, “without Timothy.” That was the point. He needed Timothy in Athens, and yet the Thessalonians needed Timothy more.

Although Timothy was the youngest member of the group, he was a vital part of it. Paul relied on Timothy, and he commended Timothy to the Thessalonians. It is curious that Paul commended Timothy in this way to the Thessalonians, since when Paul wrote this letter, Timothy had just returned from Thessalonica (see 3:6). The Thessalonians already knew of Timothy’s close relationship with Paul and had already been recipients of Timothy’s ministry. However, Paul still commended Timothy since he was planning to send Timothy back to the Thessalonians bearing the current letter. In commending Timothy, Paul emphasized two aspects of his relationship with Timothy that were vital for Timothy’s ministry.

Paul called Timothy a brother, showing the intimate, family-like relationship he had with Timothy. The term “brother” is also a term given to fellow Christians. In that sense, Timothy was not only Paul’s brother, he was also the Thessalonians’ brother. By emphasizing this relationship, Paul was commending Timothy to the Thessalonians as a respected brother in Christ.

Paul also called Timothy God’s co-worker. On the surface, this phrase seems confusing. How can anyone call himself or someone else God’s co-worker? God doesn’t need any co-workers. If Paul had said, “my co-worker” we would all understand that Paul meant that Timothy worked beside Paul. They engaged in the labor of preaching the gospel of Christ together. But “God’s co-worker” must mean something different, since no human being can be equal to God in that way. The solution comes in noting the entire phrase in the Greek. It goes like this: τὸν ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ θεοῦ (ton adelphon hēmōn kai synergon tou theou). Woodenly translated, it sounds like this: “the brother of us and co-worker from God.” Paul was calling Timothy a brother and co-worker of himself and Silas, but Timothy himself belonged to God. Timothy’s ministry ultimately didn’t arise from his relationship with other ministers of the gospel. Rather, it came from Timothy’s own relationship with God.

However, Timothy was also Paul’s co-worker. When Paul identified Timothy as his co-worker, he showed the ministry relationship that he had with Timothy. Paul wanted the Thessalonians to know that Timothy was just as capable as ministering to them as Paul. It was important for the Thessalonians to understand this. Paul sent Timothy to the Thessalonians with the same authority as Paul had himself. It’s also important to note that this trip wasn’t simply Timothy’s idea. Paul sent him. Paul had authority over Timothy and Paul had asked Timothy to go. Timothy’s trip to Thessalonica and his ministry among the Thessalonians carried the full weight of Paul’s apostolic authority.

Timothy was a co-worker in the gospel of Christ. Paul’s ministry was focused on Jesus Christ and so was Timothy’s. In fact, Jesus Christ should be the focus of all ministry. The entire Scripture points to Jesus Christ, so any ministry based on Scripture must also point to Jesus Christ. As a co-worker with Paul and Silas, Timothy was involved in spreading the gospel of Jesus Christ to all who had ears to hear. Timothy also applied the gospel of Jesus Christ to those who already acknowledged the work of Jesus in their lives. This is the kind of work Timothy pursued when he visited the Thessalonians.

Paul sent Timothy to establish and exhort the Thessalonians in their faith. The word for “establish” is στηρίζω (stērizō). It’s the same word that Jesus used in Luke 22:31-34 when he foretold Peter’s denial. In the Luke passage, it is translated, “strengthen.” Jesus said, “Simon, Simon, behold Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers” (Luke 22:31-33). The word also refers to the practice of adding buttresses to buildings to ensure that they do not fall (Mayhue 96). Faith that is “established” will not falter at the first sign of persecution or temptation. This kind of faith is built on a sure and solid foundation.

So how does one establish someone in the faith? Paul answered that question, too. He told Timothy to exhort (παρακαλέσαι/parakalesai) the Thessalonians in the faith. The base meaning of the term is “to call alongside.” From there we get the additional meanings of exhort or encourage. Timothy was to call the Thessalonians to stand beside him in the gospel of Jesus Christ. Strong faith comes through this kind of exhortation of the gospel.

Timothy was to exhort the Thessalonians in their faith. Paul didn’t tell Timothy to exhort the Thessalonians in their happiness, or wealth, or even their perseverance through suffering. Paul wanted the Thessalonians to receive exhortation in the faith. The Thessalonians would be established in their faith when they clearly understood what they believed about Jesus Christ. Timothy was to preach the doctrines of Christianity and apply them to the Thessalonians’ lives. Some Christians today militate against doctrinal preaching. But doctrinal preaching is what helps establish Christians in the faith. The doctrines of grace provide the foundation for practical Christian living.

Destined for Afflictions (3:3-5)

3…that no one be moved by these afflictions. For you yourselves know that we are destined for this. 4For when we were with you, we kept telling you beforehand that we were to suffer affliction, just as it has come to pass, and just as you know. 5For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.

The reason Paul was so concerned that the Thessalonians be established in their faith was that he knew the powerful role afflictions can play in weakening the faith of Christians. Afflictions can weaken our faith in two ways. On the one hand, afflictions can make us question the goodness of God. We should be able to confidently proclaim God’s good providence in our lives in the midst of affliction. We should be able to say with David when he experienced affliction, “But I call to God, and the Lord will save me” (Ps. 55:16), but too often we question God’s motives or his ability to save. We complain to God and ask, “Why are you letting this happen to me?” On the other hand, afflictions can lure us away from our dependence on God to trust in other sources for our comfort. If we are oppressed by people stronger or wealthier than us, we seek power and affluence equal to or greater than theirs in a feeble attempt to find comfort. We look at the success of the wicked and are tempted to trust in the same sources for “success,” whether that be riches, or fame, or influence with others. We forget that our only comfort in life and in death is that we belong to Jesus Christ (Heidelberg Catechism, Q&A 1).

Afflictions should have the opposite effect. They should draw us closer to God, for in fact, they are contained within God’s providence. As Paul put it, we are destined for this. If afflictions are part of God’s plan for our lives, then our relief from afflictions must also be part of God’s plan. When afflictions bear down on us, we can hide in the providence of God. Again, we can look to David as our model, when he prayed in Psalm 57:1, “Be merciful to me, O God, be merciful to me, for in you my soul takes refuge; in the shadow of your wings I will take refuge, till the storms of destruction pass by.” Affliction in David’s life spurred him to acknowledge his complete dependence on God and to throw himself at God’s feet, trusting in God’s mercy alone.

When afflictions have this effect, the result is that they strengthen our faith. In that sense, they can have a positive effect in our lives. God will not let us down. He will carry us through whatever afflictions we experience. Our faith will remain strong. As David said, “Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved” (Ps. 55:22).

This kind of teaching regarding afflictions sounds foreign to the ears of false teachers. Prosperity gospel preachers will try to tell you that God wants your life to always be comfortable, and that if you experience afflictions in your life, it is because you lack faith. Nothing could be further from the truth. Afflictions are part of God’s providence in the lives of Christians. And while they can distract and discourage nominal Christians, true Christians whose hearts have been changed by the Holy Spirit will find themselves clinging ever more tightly to the providential grace and mercy of God.

Paul knew that afflictions would show the Thessalonians’ true colors. Afflictions would either make them fall away or make them cling closer to Jesus Christ. The reason he sent Timothy was so that he could find out if the Thessalonians passed this test. He was concerned that after all his work with them his labor among them would have been in vain. He couldn’t bear not knowing any longer. His love for the Thessalonians was so great that he had to know where they stood.

Paul had done his best to warn the Thessalonians that afflictions would come. To prepare them for their suffering, Paul linked it with his own suffering and the suffering of those who traveled with him. While he was with the Thessalonians, he had told them that he and his traveling companions would suffer for the sake of the gospel. The Thessalonians saw that Paul’s prediction of his own suffering came to pass, so they should not be surprised that his prediction of their suffering also came to pass.

How could Paul be so certain that suffering would come? It’s not so much that Paul had prophetic insight into the future. Rather, Paul understood the times. He knew that in the period of redemptive history from Christ’s ascension to his second coming, the church will suffer. It will take up its cross and follow Jesus. When Christ was on earth, the world hated him. After Christ ascended to heaven, the world turned toward Christ’s church with the same hatred. The apostle John gave us an apocalyptic picture of this hatred in the book of Revelation: “And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child….Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus” (Rev. 12:13,17).

Paul knew that the Thessalonians were destined to suffer because all Christians are destined to suffer. Paul suffered. The Thessalonians suffered. And we, too, will suffer if we are part of Christ’s church. As Mayhue put it, “Christians who don’t experience persecution or affliction are the exception, not the rule (John 16:33; Acts 14:22)” (97). As we anticipate our own suffering for the gospel, we would do well to make sure that we, like the Thessalonians, are established and exhorted in the faith.

Paul’s Comfort (3:6-8)

6But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you—7for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith. 8For now we live, if you are standing fast in the Lord.

Timothy brought the good news Paul had been waiting for. Like Paul, the Thessalonians had not wavered from the truth of the gospel. In fact, Paul’s response in verses 6-8 shows that he understood the experience of the Thessalonians to be, in a sense, a mirror of his own experience. Both Paul and the Thessalonians knew that their reason for living was based on the gospel; they mitigated their afflictions by focusing on the gospel; and they remembered each other with fondness and longed to see each other because they knew that they could strengthen each other in the context of the gospel.

The first thing Timothy revealed to Paul was the Thessalonians’ faith and love. Paul had already experienced the Thessalonians’ faith and love when he was with them (see 1:3), and he reciprocated that faith and love. He was anxious to hear from Timothy whether the Thessalonians’ faith and love continued because faith and love are two proofs of genuine Christianity.

The first proof is faith. It comes from πίστις (pistis), the common word for faith. It generally means a trust or confidence in the one in whom you place your faith. The Thessalonians maintained their confidence and trust in God despite the many afflictions they endured. The afflictions may even have brought them closer to God, strengthening their trust and confidence in him. That is what happened to Paul when he experienced afflictions. Hearing of a similar evidence of faith in the Thessalonians would have greatly encouraged Paul.

Timothy also reported on the Thessalonians’ love. Paul often connected love with faith. For him, love was the way faith worked itself out in a Christian’s life. As he said in Galatians 5:6, “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” Faith is the foundation of the Christian life. Love is faith working itself out in practice. When the Thessalonians showed love to each other and to God, it affirmed that the faith they held was genuine. Their love-filled living could only express itself from hearts that had been changed by the gospel.

This kind of faith working through love was a great benefit to the Thessalonians in their current circumstances. God had called them to endure many afflictions. But they endured these afflictions together in love. They shared the pain of these afflictions, bearing each other’s burdens in love, and strengthening each other’s confidence and trust in the Lord.

The faith and love of the Thessalonians also expressed itself in their longing to see Paul. If their hearts had not been changed by the gospel, they might have associated Paul with the afflictions that came after his visit to them. Instead, they remembered Paul and the others kindly. Rather than remembering Paul as the one who brought on their afflictions, they remembered him as the one who brought them the gospel. They longed to see him again, because they knew that Paul would again strengthen them with the gospel.

Paul desired the same thing. He longed to see the Thessalonians because he knew that their lives were testimonies to the truth and power of the gospel. It was the Thessalonians’ vibrant and growing faith that gave Paul comfort. This should be the desire of every pastor who brings the word of God to congregations. A pastor should find joy and comfort not because so many people look up to him, but because so many people give evidence of the work of the Holy Spirit in their words and actions.

Paul needed comfort particularly at this time in his life. He was in Corinth when he wrote this letter, and he was experiencing opposition in Corinth similar to the opposition he experienced in many other cities. He referred to this opposition as his “distress and affliction” (v. 7). Paul had been ministering in Corinth with Aquila and Priscilla (Acts 18:2). As was his custom, he first preached in the synagogue trying to persuade Jews and God-fearing Greeks. Paul’s ministry must have caused great division within the synagogue, since Crispus, the ruler of the synagogue, became a believer (Acts 18:8), but many other Jews “opposed and reviled him” (Acts 18:6). The opposition was so fierce, that Paul resorted to shaking out his garments, similar to Jesus’ command to the apostles to “shake the dust off your feet when you leave that house or town” where their ministry was not accepted (Matt. 10:14). Indeed, Paul feared for his life to the point where the Lord came to him in a vision to assure him with these words: “Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people” (Acts 18:9-10).

Paul was not the kind of man to shrink at the first sign of opposition or danger, but it still must have been a great encouragement to him to hear that his labor in Thessalonica had produced lasting and growing fruit. Despite opposition, the Lord had given Paul success in Thessalonica, and the Lord would give Paul success in Corinth as well.

Paul’s struggle in Corinth must have been intense because he contrasted it with his reaction to Timothy’s report from Thessalonica. He said, “For now we live…” (v. 8). Timothy’s report didn’t just encourage him, it’s like it gave him his life back. All the struggles he was experiencing in Corinth paled in comparison to the joy he felt in hearing about the Thessalonians’ faith and their commitment to stand fast in the Lord. Paul’s concern was that “no one be moved by these afflictions” (v. 3), and now he knew that the Thessalonians remained steadfast. It confirmed for him that no opposition, no matter how strong, can stand up against the power of the Holy Spirit working through the proclamation of the Word.

Paul’s Thanksgiving (3:9-10)

9For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?

After hearing Timothy’s good report, Paul responded with a rhetorical question. Essentially, he asked, “How can I thank God enough for the joy he has given me because of you?” The implied answer is that Paul could never give God enough thanks. What God had done in the lives of the Thessalonians was priceless. No amount of thanks would be enough to show adequate gratitude. It is what Paul was getting at two previous times in this letter when he talked about constantly thanking God. In 1:2 he said, “We give thanks to God always for all of you, constantly mentioning you in our prayers….” In 2:13 he said “And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.” For Paul, gratitude to God could never stop and would never be enough.

In this instance, Paul added a new facet of his thanksgiving. He talked about returning thanks to God. The word Paul used is ἀνταποδοῦναι (antapodounai). When it is used in other literature of Paul’s day, it refers to giving thanks for some type of benefit received (Green 171). Very often it appeared in thank-you letters, where someone “returned thanks” to a friend in response to something that friend had done. Paul’s returning thanks was done in response to what God had done. Paul had joy because he had heard of the Thessalonians’ faith, but he knew that the faith of the Thessalonians wasn’t the result of his actions or the Thessalonians’ actions, but rather it came because God had worked in the Thessalonians’ hearts, giving them the gift of faith. The only appropriate response was one of continual gratitude.

Paul said he felt joy for the Thessalonians’ sake. Paul’s joy wasn’t selfish. His joy didn’t come from the fact that he was a successful church planter. Rather, he knew the benefits the Thessalonians possessed because by faith they were members of the body of Christ, and he rejoiced because of their status in Christ. Paul rejoiced for them. This same kind of joy should be at the heart of modern missions. When missionaries plant churches in other towns or even other parts of the world, they should ask themselves where their joy is found. Do they rejoice that they can report in their next newsletter that another church has been planted, or do they rejoice with the members of that new church in the grace that God has shown in their lives through Jesus Christ?

Paul also rejoiced before our God. How do you give God the glory for what he does in the lives of the congregation you serve? You rejoice before him. This was Paul’s way of glorifying God. His use of the pronoun “our” is telling. The reason he rejoiced is because he could use that pronoun when describing God. Paul’s God and Father was also the Thessalonians’ God and Father. Paul said something similar in 1:13, when he remembered “before our God and Father [the Thessalonians’] work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.” Paul’s joy was expressed in the presence of God, for the glory of God, and in the realization that the Thessalonians were expressing the same kind of joy to the same God.

It makes perfect sense then, that Paul’s joy in the status of the Thessalonians as fellow believers made Paul long even more to be physically present with them. It’s like when your child succeeds or is honored in some way—all you want to do is be near the child, to be part of their lives in their success. Paul was excited for the Thessalonians after receiving the good report from Timothy, and all he wanted was to share their joy in person.

It’s interesting, though, what Paul did to try to make a personal visit to the Thessalonians happen. You would think the first thing he would do is make travel arrangements or look for a wealthy benefactor to pay for the trip or clear his schedule, so he would have time for a trip. Instead, Paul said he prayed earnestly night and day. Paul not only knew what a blessing it would be to see the Thessalonians face to face; he also knew who the source of that blessing would be. And Paul went straight to the source through prayer. Paul set a good example. Rather than first trying to make our own blessings through our own effort, wouldn’t it be best to first seek the Lord earnestly through prayer?

Paul’s manner of prayer also shows the intensity of his feelings for the Thessalonians. He prayed earnestly night and day that he could see the Thessalonians face to face. Paul’s manner of prayer is similar to that of the widow in Jesus’ Parable of the Persistent Widow in Luke 18:1-8. The persistent widow was earnest and persistent in her pleas to an unjust judge. How much more should we be earnest and persistent in our prayers before our Father in heaven?

Paul had plans for the Thessalonians when he would be able to see them face to face. He wanted to supply what was lacking in their faith. It is not that the faith of the Thessalonians was defective. If that had been the case, Timothy’s report would not have been as positive as it was. It is also not the case that their faith only went so far, and they had to complete it by works. Faith is a gift fully given by God through the working of the Holy Spirit. So, what could Paul mean when he said he wanted to supply what was lacking in their faith?

The word “faith” can mean many things. It can mean the gift that the Holy Spirit gives when he turns our hearts of stone into hearts of flesh. But it can also mean the content of what we believe. The hearts of the Thessalonians obviously had been changed by the Holy Spirit, but they still had a lot to learn when it came to understanding all the tenets of the Christian faith. Remember, Paul was forced to leave them earlier than he wanted. He couldn’t teach them everything he wanted them to know.

Also, Paul knew that the Thessalonians, like all Christians, still had a long way to travel along the road of sanctification, and he wanted to help them in this. He wanted to encourage them in the faith and in their sanctification. In fact, just two verses later Paul would confirm his desire that the Lord “establish your hearts blameless in holiness…” (v. 13). Paul knew that even sanctification is ultimately the Lord’s work, but he also knew that the Lord used Paul as his instrument. And Paul’s great desire was that he be used not only to help establish the Thessalonians in the faith, but to encourage and strengthen their faith, to supply whatever might still be lacking.

Paul’s Prayer for the Thessalonians (3:11-13)

11Now may our God and Father himself, and our Lord Jesus, direct our way to you, 12and may the Lord make you increase and abound in love for one another and for all, as we do for you, 13so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

Not only did Paul talk about praying earnestly for the Thessalonians (v. 10), but he also gave an example (vv. 11-13). Note his reference to “our God and Father himself, and our Lord Jesus.” It shows that Paul considered Jesus fully divine, having all the attributes that divinity brings. Not only God the Father but also Jesus Christ directs the affairs of men. In this case, Paul prayed that God the Father and the Lord Jesus would direct Paul’s way to the Thessalonians. Paul had previously stated that Satan hindered him from returning to Thessalonica (2:18). He now shows the other side of the spiritual battle. It may be true that Satan hindered, but it is also true that God can direct Paul’s way despite whatever Satan might throw in his way. In fact, the only way Paul could get to Thessalonica was if God directed it.

In verse 12 Paul added a prayer that the Lord would make the Thessalonians “increase and abound” in love for one another and for all. This was Paul’s way of saying he wanted the Thessalonians’ love to increase so much that it would overflow beyond any limits that the Thessalonians or others put on it. It would be a love that had no bounds. It would be a love that would be shown not only to fellow Christians in Thessalonica, but also to everyone. And it would be a love that was produced in the Thessalonians’ hearts by the Lord. In this context, the Lord almost certainly refers to Jesus Christ (Cara 96), which means that Paul not only recognized Jesus’ ability to control outward circumstances, but he also recognized Jesus’ ability to control the inner man. Jesus Christ, through his Holy Spirit (see Gal. 5:22), would make the love of the Thessalonians increase for one another and for all.

It is interesting that Paul used the phrase, “one another.” Mayhue (106) notes that this phrase is used more than ten times in the epistles: Rom. 12:10; 13:8; 1Thess. 3:12; 4:9; 2 Thess. 1:3; 1 Pet. 1:22; 1 John 3:11, 23; 4:7, 11; and 2 John 5. It reflects the fact that ministry to one another is a vital element of Christian ministry. And it wasn’t just Paul’s emphasis. The saying is spread throughout the epistles. It was used both positively and negatively referring to what Christians should do for one another and what they should avoid doing to one another. The lists are long, but in general, Christians should treat one another respectfully, with kindness and humility. They should seek to build up other Christians in the faith, and they should be patient when fellow Christians do not treat them as well as they should. On the other side, Christians should avoid treating fellow Christians unjustly. They should not speak ill of other Christians or provoke them to do or say things that Scripture prohibits. The lists look like a lot of do’s and don’ts, but Paul contributes something very important to our understanding of these lists. None of this is something we can do in our own strength. It must come from the Lord. It is only in his strength and from his initiative that his people can abound in love for one another. So, as we seek to obey the call to minister to one another, our first step should be to pray to Jesus Christ to give us the strength and the will to do it.

Paul also asked the Lord to make the Thessalonians increase and abound in love for all. The Thessalonians’ love had to extend beyond the bounds of their immediate church. Church fellowship is good and important but showing love beyond the walls of your local church is just as important. In fact, showing love to non-Christians is important. It is part of your witness to the world. It is your reflection of the grace and the love that Jesus Christ has shown you. Do non-Christians also need to hear the gospel proclaimed? Yes, definitely. But that does not release you from your call to love all people regardless of their reaction to you. Your conduct is seen by non-Christians, and God is glorified when non-Christians notice. That’s what Paul wanted for the Thessalonians. In fact, in the next chapter, Paul will give a very specific command to “walk properly before outsiders (4:12).” As an example of this kind of love, Paul explained that he showed that kind of love to the Thessalonians. The Thessalonians knew how to show love to one another and to all because they had seen it at work in the life of Paul.

As the Lord worked in the Thessalonians’ hearts in this way, he would establish them “blameless in holiness” (v. 13). How can a sinful heart be blameless in holiness? It can only come about through the work of the Lord. The word, στηρίζω (stērizō), which Paul used to describe Jesus establishing the Thessalonians blameless in holiness is the same word he used in 3:2 to describe Timothy establishing the Thessalonians in the faith. This kind of establishment can only come through Christ and his work on our behalf. Even in the case of Timothy establishing the Thessalonians in the faith, Timothy did so through the preaching of the gospel of Jesus Christ.

Already in this life we can see glimpses of Christ establishing us as we progress in holiness through sanctification, which is “the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness” (Westminster Shorter Catechism, Question 35). As the Thessalonians increased in their love for each other, they progressed in holiness.

But Paul went one step further in this verse. Note the timeframe in which the Thessalonians are established blameless in holiness. It is “at the coming of our Lord Jesus with all his saints” (v. 13). There will come a time, says Paul, when we will be complete, perfect, and blameless in holiness. That time will be when Christ comes again. This can only happen when Christ comes again, because before that time, we are not blameless. We are still struggling with sin. But oh, the glorious day when Christ comes again, and sin is no more. Those who are his will rightfully stand blameless in holiness before God because of the work of Jesus Christ on their behalf. All his saints will stand before him blameless. As we wait for that day, we can have a taste of what that will be like as we increase and abound in love for one another and for all.

Conclusion

In this chapter we learned the extent of Paul’s love for the Thessalonian Christians. Despite his need for Timothy in Athens, he willingly sent him to Thessalonica to make sure that the Thessalonians were thriving in their walk with the Lord. When Timothy returned with a good report, Paul rejoiced. It’s not that the Thessalonians had an easy time. Like Paul, they also were afflicted. But Paul knew that their affliction was a test of their faith, and he rejoiced when Timothy brought back evidence that their faith had stood the test. Paul found comfort in this knowledge and gave thanks to God for the joy it produced in his heart. He still longed to see the Thessalonians face-to-face so that he could supply what was lacking in their faith. He also prayed that the Thessalonians would increase and abound in love for one another and for all, and that the Lord would establish their hearts blameless in holiness when he comes again.

Paul’s relationship with the Thessalonians provides many practical lessons for our relationship with fellow Christians, and especially—if we are church leaders—for those Christians who are under our charge. We should be prepared to make sacrifices for our fellow Christians. When we see Christians struggling with afflictions of any kind, we should do our best to strengthen them with the gospel, establishing and exhorting them in the faith. We should rejoice when we see Christians stand the tests that the Lord provides to them. And we should do all this in prayer, seeking the strength of the Lord, and waiting for the day when he establishes us all blameless in holiness.

Questions for Discussion

1. When you are reading a Bible passage and come across a connecting word like “therefore,” what should you do?

2. Explain what Paul meant when he called Timothy “our brother and God’s co-worker in the gospel of Christ.”

3. How can afflictions weaken our faith?

4. What effect should afflictions have on our faith?

5. How are faith and love two proofs of genuine Christianity?

6. How do you see faith working itself out in love in your life or the lives of your fellow Christians? Give examples.

7. Explain the kind of joy Paul felt for the Thessalonians when he heard of their faith. How can you apply this understanding of joy to your ministry?

8. What did Paul do to try to make a personal visit to Thessalonica? How can you apply Paul’s example to your own life?

9. Why is ministry to “one another” a vital element of Christian ministry? How should Christians minister to one another? How are we able to minister to one another?

10. How does Christ establish us in holiness?

6

Ethics (4:1-12)

Paul ended chapter three with a prayer that the Lord would make the Thessalonians increase and abound in love for one another and for all, and that he would establish them blameless in holiness when he comes again. Now in chapter four, Paul will flesh that out, explaining how the Thessalonians can put their faith into practice. In this section, Paul will address specific, ethical questions that most likely were raised when Timothy gave Paul his report (Mayhue 110). Paul will exhort the Thessalonians to live in a way that pleases God; to maintain their sexual purity; to love one another and spread God’s love; to live quietly and mind their own affairs; to work with their hands and walk properly before others.

Live to Please God (4:1-2)

1Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. 2For you know what instructions we gave you through the Lord Jesus.

Paul began this section by addressing the Thessalonians as brothers. He did this throughout the epistle (see 1:4; 2:1, 9, 14, 17; 3:7; 4:1, 13; 5:1, 4, 12, 14, 25, 26, 27). In doing so, Paul emphasized their close relationship. Paul and the Thessalonians were brothers and sisters in Christ, and Paul continually reminded them of that fact. Their status as brothers will become especially important in this section when Paul discusses brotherly love (v. 9). But even now, the reminder is important. Paul spoke to the Thessalonians as one brother to another. Yes, he had apostolic authority, and he would have had every right to exert that authority, but in this letter, Paul chose to speak to the Thessalonians on a much more intimate and relational level. Those who hold office in the church today would do well to follow Paul’s example. While there may be times when authority must be exercised in a bold, strong, and authoritative manner, church leadership works best when leaders come alongside members of the congregation and encourage them as brothers.

Paul’s attitude toward the Thessalonians is also seen in the verbs he used to introduce this section. He began by “asking” and “urging” the Thessalonians. By using the word “ask,” Paul emphasized that this came as a friendly request in recognition of their brotherly friendship. However, Paul also wanted to make the point that this was not a request that the Thessalonians should easily ignore, so he added the word “urge.” This was a friendly request from Paul, their brother, but it also was an urgent request. Paul wanted the Thessalonians to take his request seriously. If the Thessalonians had any doubt about that, Paul added, “in the Lord Jesus.” This may have been a request from a friend, but it was an urgent request that was tied to their relationship with Jesus. Paul was their brother in the Lord, and this was a request from that brother.

Paul reminded the Thessalonians that he had already given them instruction in ethics. This must have happened when he first ministered to them in Thessalonica. He acknowledged that they had been obedient to his instructions, but now he asked them to intensify their obedience by doing so “more and more.” In other words, Paul wanted them to continue growing in their sanctification. Paul knew that the Thessalonians were not done growing in the Lord. He knew that they were in a spiritual battle, just like all Christians are in a spiritual battle. Paul’s exhortation is an encouragement for all Christians to keep fighting. We know that the strength to do so can only come through the Holy Spirit, but in the Holy Spirit’s power, growth in sanctification is possible.

Not only is it possible, but for the Christian it is a necessary outworking of God’s grace. The Westminster Shorter Catechism defines sanctification this way: “Sanctification is the work of God’s free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness” (Westminster Shorter Catechism, Question 35).

Paul had already given the Thessalonians instructions for living unto righteousness, and Paul wanted to impress on them that these instructions weren’t simply arbitrary, human commands. He reminded them that the instructions had been given “through the Lord Jesus.” They were delivered by Paul as Christ’s representative and were binding on the Thessalonians. They were Paul’s fighting instructions for the spiritual battle the Thessalonians faced. They remain fighting instructions for the spiritual battles Christians face today.

Maintain Sexual Purity (4:3-8)

3For this is the will of God, your sanctification: that you abstain from sexual immorality; 4that each one of you know how to control his own body in holiness and honor, 5not in the passion of lust like the Gentiles who do not know God; 6that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. 7For God has not called us for impurity, but in holiness. 8Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

In 3:13, Paul pointed us to the end result of sanctification, when we will be able to stand with all the saints at Christ’s coming, and be fully and completely sanctified. But Paul also wanted to make the point that the process of sanctification should begin immediately in a believer’s life. Positionally, all believers are already set apart (sanctified) at their regeneration, and in the future, believers can look forward to complete sanctification when the Lord comes again. But in between, there is a role for progressive sanctification.

At this point it would be good to pause to make a distinction between the different ways sanctification plays out in a believer’s life. Grudem, in his Systematic Theology (747-53) identifies three stages of sanctification. The first stage begins at regeneration when we are declared right before God. In that sense, we are already sanctified. That’s why Paul could use the past tense when he said in 1 Corinthians 6:11, “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

But, says Grudem, “sanctification also increases throughout life” (748). In other words, sanctification is a lifelong process. It’s what Paul was referring to when he said in Romans 6:19, “For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.” Throughout the New Testament, Paul and the other apostles called on Christians to lay aside their sin and be renewed in the likeness of Christ. For example, Paul said in Colossians 3:9-10, “You have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator.” At regeneration we have put on the new self, but it still is necessary for the new self to be renewed (sanctified).

Finally, a third stage is what happens at death. Question and Answer 42 of the Heidelberg Catechism says, “Our death does not pay the debt of our sins. Rather, it puts an end to our sinning and is our entrance into eternal life.” Grudem puts it this way, “Sanctification is completed at death (for our souls) and when the Lord returns (for our bodies)” (749). The final stage of sanctification is when sin is finally and completely removed from our lives. We end our sinning when we die, and when Christ comes again, we will celebrate with him as saints who have been redeemed by his blood and sanctified wholly and completely by his Spirit.

When Paul spoke of sanctification in 4:3, he was referring to the kind of sanctification described in Grudem’s second stage. Paul knew that at their regeneration, the Thessalonians were already sanctified. He also knew that when Christ comes again, all Christians will be fully and completely sanctified. But Paul also knew that there was a sanctification that Christians can begin already in this life. Paul began by applying this type of sanctification to the topic of sexual purity.

Mayhue calls this section of 1 Thessalonians one of the most socially relevant passages in Scripture (114). Indeed, it is easy to see its relevance when you consider the sexually charged culture that exists throughout the world today. Sexual sins were widespread in Paul’s day, too. He wrote this letter from Corinth, which was famous for its sexual perversion. Thessalonica had its share of sexual temptation as well.

Paul was very clear about a Christian’s approach to sexual temptation. He said we must abstain from sexual immorality. That means we must separate ourselves from all forms of sexual perversion. We must flee from it. This is an important point. Too many Christians, even committed Christian pastors, have succumbed to sexual sin. Many Christians fool themselves into thinking that they can lightly dabble in some form of immorality and not be hurt by it. Or they think that what they do in private, like looking at pornography, they can do without anyone getting hurt and no one finding out. But Paul’s command is clear: Don’t do it. Abstain from it. When sexual immorality of any form is allowed in your heart, it will grow and strengthen to the point where it will take over your life. The only guard against this is to abstain from sexual immorality completely.

Now, it’s important to note that Paul told us to abstain from sexual immorality. He didn’t command sexual abstinence. Sexuality is part of God’s good creation. It is something to be celebrated and yes, even enjoyed—but in its proper setting, as an expression of love between a husband and a wife. Anything else is a perversion of what God created good.

To that end, Paul told us that we should know how to control our bodies in holiness and honor (v. 4). Our sexual impulses do not need to be avoided entirely, but they do need to be controlled. One way to control them is to do so in holiness. Holiness means that you keep your body “set apart.” You maintain control of your physical desires, and you do not tempt yourself to divert from that. The other way to control sexual impulses is to control them in honor. It means that you express your physical desires only in the honorable context of a marriage covenant between a husband and a wife.

Paul contrasted this holy and honorable control of our bodies with the lack of control that was evident in the lives of Gentiles who do not know God. They give their lust free reign. They let their passions run wild. It is the opposite of holy since they abandon the control needed to set their bodies apart. And it is the opposite of honorable since they do things with their bodies that they know are vile and dishonorable.

Paul made it clear that sexual immorality doesn’t just hurt the sexually immoral person (v. 6). It hurts everyone who has a relationship with him or her. It hurts the spouse, children, parents. It can hurt siblings and extended families. It can hurt future marriage partners and even future children. Take a look at the culture in which you live. How much of the trouble, pain, physical diseases, broken relationships that you see in your culture are the result of some type of sexual sin? Make no mistake, when you engage in sexual sin—even if you intend to keep it as private as possible—the pain it brings reverberates through all your relationships.

Paul also makes clear that the Lord will not simply sit back and ignore the sin of sexual immorality. God will avenge, for the sake of all those who are hurt by it. For those involved in sexual sin, it may seem like you are getting away with it for a time, but you can be certain the sin will be avenged. God will make sure of it. Either the sin will eventually become public knowledge, or the sin will remain hidden and fester in your conscience. But whatever happens, the brief moment of pleasure will inevitably bring greater pain.

Paul mentioned that he warned the Thessalonians about this before, likely while he was ministering to them in Thessalonica. He may have seen the temptations they were facing. He may even have encountered sexual sin in the young congregation and had to deal with it then and there. He reminded the Thessalonians that he took it seriously then, and he takes it seriously now.

Not only will God avenge the sexually immoral, but on the flip side, God calls us to holiness, not impurity (v. 7). It’s the same thing he said in verse four. If we wallow in impurity, we not only abandon our holiness, we forsake God’s call to holiness and dishonor God, who called us to it. And not only do we dishonor God, but in reality, we disregard him (v. 8) because we disregard the Holy Spirit who sanctifies us.

Love One Another (4:9)

9Now concerning brotherly love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another,…

After discussing sexual immorality, Paul moved to a related topic: brotherly love. Abstaining from sexual immorality does not mean abstaining from loving relationships. In fact, it’s just the opposite. You replace perversion with what God created good. The secular world of Paul’s day used the term “brotherly love” to refer to blood relationships (Mayhue 118), but Paul used it to refer to relationships between fellow Christians. In a sense, we are blood relatives; not in a physical way, but through the blood of Jesus Christ. This Christian blood relationship is even stronger than a physical one since the bond connecting us is Jesus Christ, himself.

It is ironic that Paul told the Thessalonians that they had no need for anyone to write to them about brotherly love while he, himself, wrote to them about brotherly love. In doing so, Paul was underscoring the fact that brotherly love was evident in the lives of the Thessalonians, which was confirmed by Timothy’s report (see 3:6). Paul said that they were taught this love by God, acknowledging that the kind of love the Thessalonians showed was the real thing—the real Christian love relationship based on the blood of Jesus Christ. He didn’t say what instrument God used to teach the Thessalonians this love, and there is really no need to know, except possibly to satisfy curiosity. The only thing we need to know is that this love was taught to the Thessalonians by God.

Paul described this love by saying it was a love for one another.[9] That can mean different things. A man’s love for his wife and his love for his children are similar but also different in many ways. Even in the Christian community, love expresses itself in different ways. You may show love for your minister in one way while showing love for the widows in your church in a completely different way. For example, maybe you know that your minister is very busy, so you don’t trouble him with minor things, but you know that the widows in your church can be very lonely, so you find excuses to visit them as often as you can. Both actions are expressions of brotherly love.

Jesus, himself, explained why this kind of love for one another was so important. In John 13:34-35 he said, “A new commandment I give to you, that you love one another. By this all people will know that you are my disciples, if you have love for one another.” The Thessalonians’ reputation throughout Macedonia and Achaia (1:7; 4:10) was at least in part due to the love they had for one another. Have you ever considered that within your own congregation your love for one another is part of your witness to the world? Yes, we need to preach the gospel to those who are outside of the church, but we also need to live the gospel within the church. People are watching. They want to see hearts that have been changed. What better way for fellow Christians to do that than to reflect among themselves the kind of love that Jesus Christ showed to them? It will not only have a positive effect within your church community, but it will radiate well beyond the church walls.

Spread God’s Love to All the Brothers (4:10)

10…for that indeed is what you are doing to all the brothers throughout Macedonia. But we urge you, brothers, to do this more and more,…

Not only is our love for one another a witness to non-Christians in the world, but it also has a great impact on our brothers and sisters in Christ who are members of other congregations and may live in other cities or even other countries. Note how Paul described the Thessalonians’ love in verse 10. He said that they were showing love to all the brothers (i.e., fellow Christians) throughout Macedonia.

How was it possible for the Thessalonians to show their love throughout Macedonia? They first had to experience that kind of love in their own church. If members of the church in Thessalonica lacked love for one another, they would never have been able to show love to Christians outside of Thessalonica. Take a look at your own congregation. Can you think of any specific circumstances where members of your congregation showed love to members of another congregation? If you can’t come up with any examples and want to correct that, the first place to look is not outside to other congregations, but inside to your own members. How are they showing love to one another? How can you encourage greater expressions of brotherly love within your congregation? If you focus there, the love will spread to other congregations. That is what happened to the church in Thessalonica.

So, what kind of love did they show to these brothers throughout Macedonia? It could have taken many forms. The simple fact is that Paul didn’t tell us what form it took. It could have been in the form of financial help or another type of material help. It could have been shown through increased communication with other churches, or in increased prayer for members of other churches. Love can be expressed in an infinite number of ways.

I know of a church in the United States that was informed of a Christian family that was traveling on holiday through their town. The family was thousands of kilometers away from their home church, and they were involved in a car accident. The father and one daughter died in the accident. The mother and two sons were hospitalized in critical condition. They needed to stay in the hospital for months. Although members of this church were strangers to the family, they took them under their wing; They made regular hospital visits; they kept in constant communication with the family’s home church; and even opened their homes for members of the family’s home church to come and visit. That is what Christians do for other brothers and sisters in Christ.

Maybe it is best that Paul did not specify how the Thessalonians expressed their love to brothers throughout Macedonia. Maybe the lesson to learn is that it doesn’t matter what form it takes, just that it takes place.

Paul also exhorted the Thessalonians to show this kind of love more and more (see also 4:1). He recognized that Christians should always seek to increase this kind of brotherly love. Our natural tendency is to love ourselves. The kind of love Paul is talking about goes in the opposite direction, seeking to love our brother. That tension between loving ourselves and loving our brother will always be present, and so the injunction from Paul to “do this more and more” will always be appropriate. We should always be pressing ourselves to love our brothers more and more, and in so doing, we will reduce our focus on ourselves and be the better for it. In fact, it is a part of our progressive sanctification.

Live Quietly, Mind your affairs, Work with Your Hands (4:11)

11…and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you,…

After commanding the Thessalonians to show their love more and more, Paul then gave specific applications of this command. He showed how Christians could express love and show to others what a life that has been changed by Christ’s love looks like. Paul recognized that believers had a responsibility to live before unbelievers in a way that testified to their changed lives. He encouraged them to work out this kind of lifestyle in three ways.

First, he told them to live quietly. Living quietly means living in a way that does not call attention to oneself. Too many Christians like to stand on the proverbial street corner so that others can see them acting like Christians. But Jesus warned against this kind of hypocrisy. He said in Matthew 6:5-6,

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

It is important to note that Jesus wasn’t speaking against public prayer; rather he was speaking against hypocrisy—making yourself appear better in public than what you really are. The danger of this attitude is that it takes glory away from Jesus Christ. Hypocrites like to use their Christianity to say, “Look at me.” True Christians say, “Look to Christ.” Living quietly is an antidote to hypocrisy because it shifts the world’s attention away from you. And for a Christian, it should also mean pointing that attention back to Christ. In your own life, where do you want the attention of others to be focused? Do you want it on you, or do you want it on Christ? Even when someone wrongs you in some way, do you seek to rise up and vindicate yourself through your own means, or do you lay it before Christ and ask him to handle the matter? It is most difficult to live quietly when being treated unjustly, but for the Christian who succeeds in living quietly even in adverse circumstances, it can be a remarkably effective testimony, not of the Christian’s “Christianity” but of the love of Jesus Christ and the power of his grace.

Second, he told them to mind their own affairs. Minding your own affairs can have two meanings: keeping your own affairs in order and staying out of other people’s affairs. Paul was concerned about both. Some Thessalonians were not keeping their own affairs in order. They were living in idleness (see 2 Thess. 3:6-12), which disobeys God’s command in Gen. 1:28 to subdue the earth and have dominion over it. It also has a negative effect on one’s Christian witness. As an apostle, Paul had the right to demand support from the Thessalonians, but he chose to work for his own bread so as not to be a burden to any of the Thessalonians (2 Thess. 3:8). Paul stayed busy working so that his need for food and shelter would not become a stumbling block to the Thessalonians. In that sense, keeping his own affairs in order was an act of love by Paul for the Thessalonians. It was important to Paul. In fact, he was so concerned about idleness that he gave this command: “If anyone is not willing to work, let him not eat” (2 Thess. 3:10).

But minding your own affairs also means not interfering in the affairs of others. One of the problems with idleness is that people can become gossips and busybodies (see 2 Thess. 3:11), which is the opposite of loving one another. When people interfere in the affairs of others, they may say that have that person’s best interests at heart, but often that is not the case. And even if the busybody means well, great harm can come from the interference. But there is an even greater danger for Christians. When we interfere in the affairs of others, we encroach on God’s authority and providence. Oswald Chambers put it this way: “One of our severest lessons comes from the stubborn refusal to see that we must not interfere in other people’s lives. It takes a long time to realize the danger of being an amateur providence, that is, interfering with God’s order for others. You see a certain person suffering, and you say—‘He shall not suffer, and I will see that he does not.’ You put your hand straight in front of God’s permissive will to prevent it, and God says—“What is that to thee?’”[10] Paul was concerned that the Thessalonians show love to one another and to God. Not minding their own affairs disregarded both.

Third, Paul told the Thessalonians to work with their hands. Greek culture in Paul’s day looked down on manual labor (Mayhue 120), but Paul didn’t. Manual labor was honest work and was a legitimate expression of the dominion over creation that God created man for. Paul, himself, engaged in manual labor to support himself in the ministry (see Acts 18:3). Paul knew that many itinerant preachers would not stoop to engage in manual labor. Instead, they would rely on the support of those to whom they ministered. But Paul knew that people would question his motives if he did so, and he did not want anything to stand in the way of the good news he preached. Paul reminded the Thessalonians that he and the others with him instructed them in these matters (see 2:9). He had authority which allowed him to give this kind of instruction and to expect to be obeyed.

Walk Properly Before Outsiders (4:12)

12…so that you may walk properly before outsiders and be dependent on no one.

Living quietly, minding their own affairs, and working with their hands would achieve two benefits for the Thessalonians: This way of living would enhance the Thessalonians’ witness to non-Christians, and it would strengthen their church community.

First, it would enhance their witness to non-Christians by enabling them to walk properly before outsiders. Paul used the term “walk” in previous verses to refer to the Thessalonians’ Christian lifestyle. Paul urged the Thessalonians to “walk in a manner worthy of God” (2:12) and instructed them to “walk and to please God (4:1). Outsiders (non-Christians) would see the lifestyle of the Thessalonian Christians in a positive light. Nothing about the way the Thessalonians lived would turn people away. The gospel message would be free from any external hindrances.

There are many Christians today who argue that their lifestyle is based on their freedom in Christ. Indeed, they are correct in saying that our salvation does not depend on anything we do. It depends wholly on Christ’s finished work. At the same time, however, it is important for us to consider how we appear to outsiders. Does our lifestyle reflect the mercy and grace that our Lord has shown to us? Do we live in calm assurance of Christ’s work on our behalf? Are we content to lead quiet lives, minding our own affairs and working with our hands, not in a hypocritical way but in a truly joyous and contented way? That kind of lifestyle makes a striking contrast to a worldly lifestyle. The world is watching. Will it see a difference in how we live?

The second benefit the Thessalonians would receive from their quiet lifestyle is that it would make them dependent on no one. This would have a positive effect on the Thessalonians’ interaction with non-Christians. If the Thessalonians were dependent on patronages from non-Christian sources, their relationship with these non-Christians would be affected. Their ability to live and serve as Christians could be affected. They would be tempted to act more in line with their benefactor’s expectations rather than the expectations of their Savior, Jesus Christ.

This lifestyle would also have a positive effect on the Thessalonian church. It would mean that those who were idle in the church would no longer be an imposition on the generosity of their fellow Christians. Certainly, Christians who have the means to help fellow Christians in need should do so. But it is equally important that Christians in need should be truly in need. When the resources of the church are misused by idle Christians, those same resources cannot be used for other gospel purposes.

However, it is important to note that this type of independence is different than the type of fierce independence found in many secular cultures today. Fierce independence says, “I am my own boss. I will not be beholden to anyone. I will not allow anyone to tell me what to do.” At its most fundamental level, fierce independence is selfish. This kind of independence is antithetical to the Christian lifestyle. We are called to selflessness and mutual dependence on others. We stress the need for accountability to other Christians. We are not entities unto ourselves but live as members of one body of Jesus Christ (1 Cor. 12:12-30). A Christian form of independence means that you manage the resources God gives you in such a way that you do not require the additional resources of others to survive but instead can survive with what God gives you and possibly even share your extra resources with others. For the Christian, independence does not mean isolation.

Conclusion

In this chapter we saw Paul showing the Thessalonians how to put their faith into practice. He dealt with specific ethical questions that were likely raised when Timothy gave Paul his report. Paul exhorted the Thessalonians to live in a way that pleases God; to maintain their sexual purity; to love one another and spread God’s love; to live quietly; to mind their own affairs; to work with their hands; to walk properly before others and to be dependent on no one.

Questions for Discussion

1. In 4:1-2, how did Paul exercise his leadership in the church? In what other way could he have exercised his leadership? When might it be appropriate to use one or the other way?

2. Describe Wayne Grudem’s three stages of sanctification.

3. According to Paul, what should be the Christian’s approach to sexual immorality?

4. How can Christians control their bodies in holiness and honor?

5. How can Christians show their love for one another in different ways? Give some examples from your congregation.

6. If a church desires to spread God’s love to other Christians and other churches, where should it start? Explain.

7. What does it mean to live quietly? How can calling attention to oneself dishonor Jesus Christ? How does living quietly honor Jesus Christ?

8. In what two ways can a Christian mind his own affairs? Explain

9. How did Paul view manual labor?

10. Describe the difference between Paul’s desire for the Thessalonians to not be dependent on anyone and the fierce independence present in modern secular cultures?

7

Eschatology (4:13-5:11)

In this section it appears as though Paul made a major topical shift, from a discussion of ethics in the first part of chapter 4 to a doctrinal discussion of the second coming of Jesus Christ (eschatology). But for Paul, this was a natural transition. Paul did not present eschatology as an abstract concept. He shared eschatological doctrine with the Thessalonians, but he did so for very practical reasons. The Thessalonians’ hope was wavering, and Paul shared with them some elements of eschatology in order to shore up their hope. He did not share this with them to satisfy their curiosity about things to come. It is important to keep that in mind when studying this section. Too many Christians approach eschatological sections of Scripture by trying to create a timeline of the future. But that is simply a way to satisfy curiosity. It is not helpful for Christians who should live in hope in the present.

So, this section and the previous section are connected. In the last section (4:1-12), Paul dealt with how to live out Christian principles in present circumstances. In this section (4:13-5:11) he discusses the Christian’s future hope and shows how our future hope also affects our current outlook and ethics.

Hope in Jesus Christ (4:13-14)

13But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. 14For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

Paul’s discussion of eschatology was prompted by a discussion about Thessalonian Christians who died. Thessalonian Christians likely anticipated Christ’s imminent return, so when brothers and sisters in Christ died before Christ returned, it brought up many questions. Why didn’t Jesus come before these Christians died? What will happen to those who die in the Lord before Christ returns? Where are they now? All those questions demanded answers, and so Paul discussed eschatology as a very practical answer to their concrete questions about life and death.

One of Paul’s objectives in this section was to distinguish between a Christian’s response to death and a non-Christian’s response. Greek culture in Paul’s day understood death as unavoidable and final. It was the end of that person. Even today, Hindu cultures have a similar approach. Newspapers in Nepal, for example, will announce a person’s death by saying that person, “is no more.” Atheists of our day say the same thing. It is a fatalistic and depressing view of death.

Christians can never say that their loved one who died in the Lord, “is no more.” For the Christian, the soul continues to live with Christ, waiting for the day when the soul will be reunited with the resurrected body. Friends and family still grieve over the death of a loved one, but they grieve differently than friends and family of non-Christians because they know that death does not have the final word. The Thessalonian Christians who put their loved ones in the grave could be certain that one day, the souls of their loved ones would be reunited with their loved ones’ resurrected bodies.

The key to understanding this is found in the first part of verse 14: “…since we believe that Jesus died and rose again.” For Christians, Jesus’ resurrection is a sure pledge of our own resurrection. Likewise, if Jesus had not been raised, we would have no hope. Paul explained this in more detail in 1 Corinthians 15:16-19, “For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile, and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied.” But thanks be to God, Jesus was raised from the dead, and we, too, will one day be reunited with our resurrected bodies.

But just how will this work? Paul’s understanding of death and resurrection was so different than the prevailing culture’s understanding that Paul found it necessary to describe further how the resurrection will happen. He said that “God will bring with him [Jesus] those who have fallen asleep.” That tells us that the souls who die in the Lord are with God. The dead are not forgotten by the Lord but are with him in glory and will accompany him on the day he returns, when all those who died will be united with their resurrected bodies. But Paul had even more to say about the day of resurrection, which we will discuss in the next section.

Caught Up in the Clouds (4:15-18)[11]

15For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 16For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18Therefore encourage one another with these words.

In these verses, Paul described specific details regarding Christ’s second coming and the resurrection that will accompany it. These details weren’t known to God’s people before Paul stated them. However, Paul wasn’t speaking from his imagination. Rather, he heard these details by a “word from the Lord” (v. 15). This word from the Lord could have been something Jesus said during his ministry on earth, but more likely it was a revelation Jesus gave to Paul after Paul’s conversion. Regardless of when it happened, Paul felt the need to specifically state that God was the source of this revelation.

Paul’s reason for revealing these events to the Thessalonians was to comfort and encourage them in the hope of the resurrection. Paul wanted the resurrection to be more than an abstract concept to the Thessalonians. He wanted to ground their hope in actual events, and so he told them what some of the events would be. He also wanted the Thessalonians to know that those Christians who died in the Lord would not be at any disadvantage in the resurrection. Those who are living when the Lord returns will not be first in line to meet him. Rather, the dead and the living will, together, meet the Lord in the air.

In verses 16-17, Paul explained how this would work. He said that Christ would descend with a cry of command, indicating Christ’s authority. The other two descriptions, “with the voice of an archangel,” and “with the sound of the trumpet of God” are further descriptions of the cry of command. In English, it looks like a list of three, equal items, but in Greek, the list is different. The first item takes priority and the remaining two items describe the first item further (Fee 177). Like the first item, the further descriptions also emphasize authority. Archangels are the messengers of God who make authoritative announcements for him. For example, the archangel Gabriel announced the birth of Jesus to Mary (Luke 1:26-38). Trumpets are also connected with authority. The seven trumpets in Revelation 8–11 set in motion seven authoritative judgments leading up to Christ’s Second coming. The point Paul was trying to make in describing Christ’s descent is that when Christ comes, he will be announced with great authority and fanfare. The one coming is the one who has all authority in heaven and on earth.

As the Lord descends, two things will happen: The dead in Christ will rise, and those who are alive will be caught up in the clouds with them to meet the Lord in the air. This description of being caught up in the clouds has provoked much disagreement within Christian circles. It describes what is commonly referred to as the Rapture, which is simply a Latinized version of the Greek word that is translated “caught up.” There is no debate that those living when Christ returns will be “caught up” to meet the Lord in the air. The question among Christians is when will this Rapture occur? Premillennialists believe that the Rapture will occur before the millennial reign of Jesus Christ. Amillennialists and Postmillennialists believe that this being “caught up in the clouds” occurs at the end of Christ’s millennial reign when he comes again to judge the earth and to establish the new heavens and the new earth. Many Amillennialists and Postmillennialists will avoid using the term “rapture” since it has been so tightly connected with the Premillennial understanding of being “caught up in the clouds.”

From an amillennial perspective, Jesus Christ is already reigning over his millennial kingdom. In Matthew 28:18 Jesus proclaimed, “All authority in heaven and on earth has been given to me” (italics mine). When he ascended to heaven, he ascended to be seated at the right hand of God the Father to reign in glory. His millennial reign will continue until he comes again. That means that from the time Jesus Christ rose from the grave and ascended into heaven until the time he comes again, Satan is bound. He is not dead, but his power is limited, and it is limited for a reason. After Jesus proclaimed his ultimate power over the nations in Matt. 28:18, he then gave a commission to his disciples. He said, “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold I am with you always, to the end of the age” (Matt. 28:19-20).

The duty of the church right now is to make disciples. But we do that in the power and authority of the Lord Jesus Christ and in the hope of the resurrection to come. Nowhere in this passage do we see a timetable of events leading to the second coming of Jesus Christ. Rather, Paul simply told the Thessalonians that when Christ comes, the living and the dead will meet him together. In fact, in 1 Corinthians, Paul told the church, “Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed” (1 Cor. 15:51-52).

The resurrection will happen when Christ comes again, and it will not be a lengthy process. It will happen in the twinkling of an eye. There is no, long space of time between believers being caught up in the clouds and Jesus’ return. It is all one event: the resurrection. In addition, Paul told us in verse 18 that when we meet Jesus in the air, “we will always be with the Lord.” After this event, we will never be separated from the Lord again. So, don’t get caught up in charts and graphs and timetables when our hope is not in a process, but in the fact that Jesus is coming again and the resurrection that accompanies it will be quick, final, and certain. Always remember that Paul’s description of the resurrection is meant to “encourage one another” (v. 18). The Lord has all this planned and will carry it out in his time. Let’s live, work, and witness today in that hope.

Times and Seasons (5:1-3)

1Now concerning the times and the seasons, brothers, you have no need to have anything written to you.2 For you yourselves are fully aware that the day of the Lord will come like a thief in the night. 3While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape.

If we needed more reasons to view Paul’s description of the resurrection as something other than a timeline, we could simply turn to 5:1-3. Paul clearly told the Thessalonians that times and seasons could not be their concern because the day of the Lord will surprise us like a thief in the night (see also Matt. 24:36-44). In some sense, the Thessalonians can be commended for eagerly looking forward to the day when Christ would come again. However, in their eagerness, they fell into the trap of trying to determine exactly when Christ would return. Just like we anticipate the seasons of the year, the Thessalonians tried to anticipate the “season” of Christ’s coming. Some even said that Christ already returned (1 Thess. 2:2). Paul told them that they were wasting their effort. The day of the Lord will come without warning.

The temptation to produce a timeline of Christ’s return was not limited to the Thessalonians. Before Christ ascended, his disciples asked him, “Lord, will you at this time restore the kingdom to Israel?” (Acts 1:6), to which Jesus responded, “It is not for you to know times or seasons that the Father has fixed by his own authority” (Acts 1:7). Modern Christians are also tempted to ask for a timeframe. But Jesus and Paul warn us against it. It is simply not our business to know. The Father knows, and that is enough. All we need to know is that the day of the Lord will certainly come in the Father’s own time.

What is the day of the Lord? In the context of 1 Thessalonians, it is the time when Jesus Christ comes again to vindicate his people, to judge the nations, and to establish his righteous rule in a new heavens and a new earth. In that sense, it is a future event. However, if we look at the entire biblical witness, the day of the Lord is a theologically-packed term that includes multiple fulfillments, some of which have already occurred.

In the Old Testament, the day of the Lord was highlighted by many of the prophets. They saw it as a day when God would intervene in the normal affairs of this world, bringing destruction to some and vindication to others.

Amos described it this way:

Woe to you who desire the day of the Lord!

Why would you have the day of the Lord?

It is darkness, and not light,
as if a man fled from a lion,
and a bear met him,

Or went into the house and leaned his hand against a wall
and a serpent bit him.

Is not the day of the Lord darkness and not light,
and gloom with no brightness in it?

(Amos 5:18-20)

Isaiah described it similarly, but in Isaiah, we get a hint that the day of the Lord will carry ultimate consequences with it. Sinners will be destroyed. The pride of the arrogant will come to an end. The heavens will tremble, shaking the very earth to its core:

“Behold, the day of the Lord comes,
cruel, with wrath and fierce anger,
to make the land a desolation
and to destroy its sinners from it.

For the stars of the heavens and their constellations
will not give their light
the sun will be dark at its rising,
and the moon will not shed its light

I will punish the world for its evil,
and the wicked for their iniquity;

I will put an end to the pomp of the arrogant,
and lay low the pompous pride of the ruthless.

I will make people more rare than fine gold,
and mankind than the gold of Ophir.

Therefore, I will make the heavens tremble,
and the earth will be shaken out of its place,
at the wrath of the Lord of hosts
in the day of his fierce anger.”

(Isaiah 13:9-13)

Ezekiel, Joel, Obadiah, Zephaniah, Zechariah, and Malachi all mention the day of the Lord. At times, like Isaiah, they seem to be looking forward to the ultimate day of the Lord, when Jesus Christ will come for a final time to put an end to sin. But at other times, they seem to be looking for a day of the Lord that will come during their lifetime, or certainly before Christ’s second coming. The first two chapters in Joel are good examples. In chapter one, Joel described an invasion of locusts. While some have interpreted Joel’s words metaphorically, there is no reason to do so. Joel was calling his generation to repentance before a real invasion of locusts would sweep over the land. He cried out in 1:15, “Alas for the day! For the day of the Lord is near, and as destruction from the Almighty it comes.” In chapter two, he warned of the imminent approach of the day of the Lord, in which the army of the Lord would bring destruction throughout the land. He said in 2:1-2:

Blow a trumpet in Zion;
sound an alarm on my holy mountain!

Let all the inhabitants of the land tremble,
for the day of the Lord is coming, it is near,
a day of darkness and gloom,
a day of clouds and thick darkness!

Like blackness there is spread upon the mountains
a great and powerful people;
their like has never been before
nor will be again after them
through the years of all generations.

For Joel and other prophets, the day of the Lord will come soon and will quickly overwhelm all the structures of society. It will surprise many. It will come when they were enjoying peace and security. They will assume they don’t need God. But when it comes, it will be too late to repent. Destruction is certain. The people of Joel’s generation experienced this day of the Lord in the form of a massive invasion of locusts. At the same time, Joel’s prophecy of the day of the Lord was also something yet to be fulfilled. It included permanent and unavoidable destruction for all those opposed to God and his purposes, but it also included salvation and vindication for “everyone who calls on the name of the Lord” (Joel 2:32). Salvation for God’s people also would be permanent. Joel proclaimed,

But Judah shall be inhabited forever,
and Jerusalem to all generations

I will avenge their blood,
blood I have not avenged,
for the Lord dwells in Zion.

(Joel 3:20-21)

As we wait for the day of the Lord, we can be assured that on that day salvation for God’s people will come swiftly and permanently. But destruction for those who are not God’s people will also come swiftly and permanently. The call for us today is to remain firm in our hope of salvation and to also be vigilant in our proclamation of the gospel to the unrepentant.

Children of the Light Remain Sober and Watchful (5:4-8)

4But you are not in darkness, brothers, for that day to surprise you like a thief. 5For you are all children of light, children of the day. We are not of the night or of the darkness. 6So then let us not sleep, as others do, but let us keep awake and be sober. 7For those who sleep, sleep at night, and those who get drunk, are drunk at night. 8But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation.

Paul used several metaphors to distinguish believers from unbelievers. Believers are children of the light, while unbelievers belong to the darkness. Believers are children of the day, while unbelievers are children of the night. Believers are awake, and unbelievers are asleep. Believers are sober, while unbelievers are drunk.

Each of these metaphors emphasizes the importance of being ready. Children of the light see things clearly. Just as physical darkness limits our physical vision, so spiritual darkness limits our spiritual vision. The first chapter in John’s gospel shows how “the true light, which enlightens everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him” (John 1:9-10). Children of the light have hearts that have been enlightened by the Holy Spirit through the Word. The world lives in darkness and cannot perceive the true light, even when it stands among them.

Believers are also children of the day. The daytime is when work gets done. At night, work is set aside. It is put off until the next day. As children of the day, believers should continually be preparing for the day of the Lord. We are called to be ready and to maintain our readiness.

Likewise, believers are awake while unbelievers are asleep. When people sleep, their senses are dulled. They do not notice what is going on around them. People install smoke alarms in their houses because when they sleep, a fire could engulf their house and they would not notice it until it was too late. Unbelievers dull their spiritual senses. They live as if the day of the Lord will never come. When it does come, they will be caught unprepared. Believers should be awake, always vigilant, ready, waiting, and preparing for Jesus Christ to come.

Believers are also called to be sober. People who are drunk may be awake, but they are unable to react properly to changing circumstances around them. Unbelievers are “drunk” with the cares and concerns of the world, and when Jesus Christ returns, they will not be able to respond appropriately. Believers should not become “drunk” with the things of this world. We should not only be awake and watchful, we should also be sober and prepared to respond when Jesus comes and calls believers to himself. Believers are called always to be ready. We know that Christ is coming. We may not know the exact time, but it should not surprise us when it happens. We should always be expecting it, and we will rejoice when it comes.

Notice the grammatical changes in these verses. In verse 3, Paul spoke in the third person, since he was speaking of unbelievers. In verse 4, he switched to the second person in order to address the Thessalonians directly. At the end of verse 5, he switched to the first person, to include himself among the group of Christians that he described. Others (v. 3) may not be ready for the day of the Lord, but the Thessalonians and Paul were different. They were not in the darkness. They were children of the light (v. 4). Children of light will not be caught off guard when the Lord comes. Because we are of the light, we can see things clearly. Those in darkness cannot. The difference comes because of our status as believers. Jesus Christ has given us eyes to see.

Because we are children of the light, Paul can call us to action. Paul commonly used this way to describe the believer. First, he tells us who we are. Then, he tells us what impact that should make on our lives. The indicative (who we are) always precedes the imperative (what we should do). Paul told the Thessalonians you are children of the light, now put on the breastplate of faith and love and the helmet of salvation (v. 8). A breastplate and helmet were what sentries would wear as they stood their post in watchfulness (Hendriksen and Kistemaker 126). Interestingly, these are defensive pieces of armor. As we wait for the day of the Lord, our primary objective is to defend ourselves against the onslaughts of the devil and the temptations of the world. We do this by exercising faith, love, and hope. As we wait for the day of the Lord, we have faith in Jesus Christ and his work. We live each day expressing our love for Jesus Christ and our fellow believers. And we look forward in hope for the full salvation that Christ will bring when he comes again in glory.[12]

Salvation Through Jesus Christ (5:9-11)

9For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10who died for us so that whether we are awake or asleep we might live with him. 11Therefore encourage one another and build one another up, just as you are doing.

Our hope lies in what God has planned for us. He has destined us not for wrath but to obtain salvation through Jesus Christ. It is amazing that so many Christians today take offense at saying that God has planned our salvation. Somehow, they think it more comforting to say that human beings decide their own eternal destiny. But that is no comfort at all. If God is not in control of our salvation, we are of all people most to be pitied.

Paul shows us that God’s destiny for us is our comfort. We know that God has destined us for salvation through Jesus Christ, and we can comfort each other in that fact. God’s plans for us include Jesus Christ coming again to take us to himself. We have already obtained salvation through his sacrifice on the cross. Those of us who are saved can cling to the promise that the wrath God has in store for the world at Christ’s second coming will not apply to us. Those who are not in Christ, are not watchful, and their destruction will come upon them quickly and irrevocably.

In verse 10, when Paul discussed those who are awake or asleep, he was referring to Christians who have died and those who are still living. Whether Christians have died or are still living when Christ returns is not the most important thing. Whether we are awake or asleep, we still live with him, and that is what is important. That is the hope we have, and we can encourage one another by always reminding each other of that hope.

The Thessalonians had already been encouraging one another in this way. In some ways, what Paul said to them simply reinforced what they already believed and practiced. It is interesting that Paul encouraged the Thessalonians to build one another up in this particular way. Paul did not give a lecture on how to build one another’s self-esteem. Building one another up does not mean to make one another feel good about ourselves. In fact, true encouragement is just the opposite. The best way to build up another Christian is to help that brother or sister in Christ take their focus off themselves and turn it to Jesus Christ. We build each other up by reminding each other of the hope that we have. Jesus is coming. That’s what gives us hope, encouragement, and a reason to live.

Conclusion

In this chapter we learned how Paul discussed eschatology as a response to practical concerns of the Thessalonians. They were concerned about fellow believers who died before Christ came again. Paul, in discussing Christ’s second coming, refocused their hope off themselves and on to Jesus Christ. In doing so, he gave the Thessalonians and us new information regarding Jesus Christ’s second coming. Those who have already died in Christ will be at no advantage or disadvantage to those Christians who are still alive when Jesus comes again. Both will meet Jesus in the clouds.

Paul also encouraged the Thessalonians to focus on the hope that we have in Jesus Christ rather than to focus on the timeline of when he might return. The point is that we have salvation in Jesus Christ. We are not appointed to wrath but instead can look forward to spending eternity in the presence of our Lord. Christian encouragement focuses more on the salvation we have in Christ and focuses less on what happens to Christians when they die and trying to determine when Jesus will come again. Let’s encourage each other with our hope in Christ.

Questions for Discussion

1. Why did Paul discuss eschatology with the Thessalonians? What connection did Paul’s discussion of eschatology have with his discussion of ethics in 4:1-12?

2. How is a Christian’s response to death different than a non-Christian’s response? Describe how non-Christians in your culture respond to death.

3. How did Paul know what will happen when Christ returns?

4. Christians are divided regarding their interpretation of the Rapture. Be prepared to discuss with the class your understanding of “being caught up in the clouds.”

5. Should Christians attempt to prepare a timeline of Christ’s return? Explain.

6. Describe the day of the Lord. When are the prophecies about the day of the Lord fulfilled?

7. What metaphors did Paul use to describe the difference between believers and unbelievers?

8. Describe what Paul meant when he told the Thessalonians to put on the breastplate of faith and love and the helmet of salvation.

9. According to Paul, what is our destiny as Christians?

10. Is there a right and wrong way for Christians to encourage each other? Explain.

8

Congregational Life
and Conclusion (5:12-28)

The final section of 1 Thessalonians gives us another reason to see Paul’s previous eschatological section as being primarily concerned with how our future hope affects practical, Christian living. In this section, Paul again discussed practical matters of congregational life. But in a sense, that is what he has been doing since chapter four.

This final section rounds out Paul’s discussion of ethics. Paul had written a letter to the church as a body, and this section deals specifically with conduct within the church. It summarizes what Paul said previously in the book. Our fellowship in the gospel affects our current ethics. Our future hope affects how we live today. And all of this affects our congregational life.

Paul will discuss the relationship of the members of the congregation to their leaders, to their fellow members, and to the Holy Spirit who guides and directs the church. He will also acknowledge his own intimate relationship with the Thessalonian believers through his prayer for them, his final exhortations to them, and his benediction for them.

Respect Your Leaders (5:12-13)

12We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, 13and to esteem them very highly in love because of their work. Be at peace among yourselves.

Paul described church leaders as doing three things: They labor; they preside over the church; and they admonish church members. The first thing church leaders do is labor among the members. In that sense, leadership is an act of service. Leaders are called to work at studying the Word so that they can adequately teach it. They are called to minister among the congregation so that they can understand the needs of the members and bring God’s Word to bear in their lives. They are called to spend time in prayer for the congregation and to stand by its members in their hurts and struggles as well as in their joy and gladness. The labor of church leaders is a task that is never fully done. There is always more to do, and the church leader must have a heart that is willing to step up and do it.

Church leaders also preside over the congregation. They have been given authority from the Lord over other church members. The Church is Christ’s body, and Christ gives authority over that body to whomever he wills, equipping those he calls for the task. Church leaders must also remember that in ministering over the congregation, they do not exercise their own authority, but rather they exercise Christ’s authority. They do not preside over the congregation for their own gain, but rather they exercise their authority for the growth of Christ’s body and the glory of our Lord.

Finally, church leaders also admonish the congregation. Just as cancer can invade a body and if left unchecked can overwhelm it, so too, sin in a member can infiltrate a congregation and if left unchecked can overwhelm it. Church leaders have an obligation to remind the members of the congregation that we are all still sinners, and even though we are progressing down the road of sanctification, we remain sinners until death puts an end to sinning, or until Jesus Christ comes again. Leaders must make sure that worship includes a confession of sin as well as an assurance of pardon for those who seek the grace and mercy of Jesus Christ. Church leaders must also maintain proper discipline. It is one of the most pressing needs in the church today. When church members stray, church leaders are obligated to admonish them in the Lord. They don’t do this to hurt the church members. Rather, their motive is to encourage church members to repent of sins that are leading them away from Christ and to restore good fellowship in the church with Jesus Christ.

This is a daunting task. Those who take it on with the seriousness that it requires deserve our respect, esteem, and love. It is what Paul asked of the Thessalonians, and it is what he asks of us as well. Respect and esteem are similar, but not identical. When you respect someone, you acknowledge their ability or standing in the community. When you esteem someone, not only do you acknowledge that ability or standing, but you also indicate that you like that ability or standing. Love takes it even one step further. When you love your leaders not only do you respect and esteem them, but you wish the best for them and do what you can to help them succeed and flourish.

When we respect, esteem and love our leaders, we enable them to do their job properly, pointing us to the true head of the Church, Jesus Christ. And as we rest in that authority, we can be at peace among ourselves. Quarrels in the church happen when we seek our own wills. Leadership properly exercised puts us squarely within the will of Jesus Christ.

Admonish and Encourage Fellow Christians (5:14-15)

14And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. 15See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone.

In the previous verses, especially 5:12, Paul singled out leaders as the ones that ought to admonish church members. But that doesn’t mean that church members can abdicate that responsibility and assume that the leaders will take care of it. All church members should admonish other members as we encourage each other to lead lives that honor the Lord.

We are to admonish the idle. People who are lazy are not being faithful to the Cultural Mandate or the Great Commission. That’s not what God created us for, and by being idle, we dishonor the God who created us for other things.

We are to encourage the fainthearted. To be fainthearted is to be fearful that something you say or do will offend someone in some way. But for Christians, that’s part of the job description. Christianity is counter-cultural. We will undoubtedly offend the world. Knowing that, we need to encourage Christians who might have a hard time making stands that could offend. We should encourage them to make their faith known in what they do or say, no matter what the world or even what other Christians might think of them.

We are to help the weak. People can be weak in all sorts of ways. Christians know that strength through any kind of weakness comes from the Lord. We live and move and have our being in and through his strength provided by his Holy Spirit. When we help the weak, we are in a sense the hands and feet of Jesus who provides the strength.

We are to be patient with all. Patience goes a long way in strengthening the Christian community. In order to be patient, we need to acknowledge our own faults first, since impatient people generally think that they would not have the kind of fault that they impatiently point out in others. When we know that “there but for the grace of God go I” we can begin to have the kind of patience with others that we naturally grant ourselves.

Even in times when someone does something evil to us, we should not repay that wrong with another wrong. The temptation is to do that, but we know that we have wronged others many times. If everyone repaid evil for evil, the evil would not stop. When we stop the cycle by not repaying evil for evil, we help to establish a Christian community based on love and forgiveness, which mirrors the love and forgiveness we received in Christ.

Not only are we to avoid doing evil to others, but we are to do good to one another. We are to make sure that our fellow Christians are treated with love and respect so that the Christian community is established in love. But we also are called to do good to everyone. This means that we are to do good even to non-Christians. We are the light and salt of the world. We are the ones who should exhibit speech and action that is Christlike. Even when non-Christians wrong us, we should seek to do good so that Christ may be honored.

Do Not Quench the Spirit (5:16-22)[13]

16Rejoice always, 17pray without ceasing, 18give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19Do not quench the Spirit. 20Do not despise prophecies, 21but test everything; hold fast what is good. 22Abstain from every form of evil.

In 5:14-15 Paul gave ethical commands that focused on negative aspects of the Christian experience, explaining how Christians should react to those who are idle, fainthearted, and weak. Paul’s exhortations in verses 16-22 are much more positive. He encouraged the Thessalonians to rejoice, pray, and give thanks.

Paul’s first exhortation was to rejoice always. This doesn’t mean the Thessalonians rejoiced 24 hours per day. Rather Paul encouraged an attitude of rejoicing. All Christians should have a “rejoicing perspective” on life because of what Jesus Christ has done and is doing through his Spirit. It is a perspective that should remain with us all the time.

This same perspective should inform our prayer life. When we approach God in prayer, we prepare our hearts and minds to go before our God, acutely aware of his presence. But this same attitude should inform everything we do. Christians live coram deo, before the face of God. Not only should we formally pray at every opportunity, but everything we say and do should be a form of praying without ceasing.

Similarly, Paul exhorted us to give thanks in all circumstances. We have addressed this “attitude of gratitude” in previous chapters, so we do not need to dwell on it here. We can simply note that our attitude should always be one of thanksgiving for what Jesus has done and is doing through his Spirit.

Paul said that constant rejoicing, praying, and giving thanks is “the will of God in Christ Jesus for you.” Never forget that God created humanity to “glorify him and enjoy him forever” (Westminster Shorter Catechism, Question 1). When Adam and Eve fell into sin, part of the tragedy was that it negatively affected their ability to rejoice, pray, and give thanks. Rather than rejoicing in their position as image-bearers of God and caretakers of creation, Adam and Eve sought to establish their own will over their lives. After their sin, they hid from God, embarrassed and afraid to be in his presence. Instead of giving thanks to God for his abundant provision for them, they cast it aside in order to attempt a partnership with the devil. As descendants of Adam and Eve, we remain affected by their original sin. And part of the glory of the gospel is that because of the work of Jesus Christ in his death, resurrection, and ascension, we can begin to rejoice, pray, and give thanks properly again, awaiting the day when this, too, will be perfected in the new heavens and the new earth.

Constant rejoicing, praying, and giving thanks cannot be done without the strength of the Spirit, so Paul exhorted the Thessalonians not to quench the Spirit. Some Christians want to limit the work of the Holy Spirit to extraordinary gifts like speaking in tongues. Then they interpret Paul’s admonition to “not quench the Spirit” to mean that Paul did not want Christians to limit speaking in tongues. But in this passage in 1 Thessalonians, Paul didn’t mention speaking in tongues. He mentioned other evidence of the working of the Holy Spirit, namely rejoicing, praying, and giving thanks continually. It was that work of the Holy Spirit that Paul commanded not to quench.

Paul also exhorted the Thessalonians not to despise prophecies. Indeed, the Holy Spirit inspired all prophecy, so to despise prophecy would be to despise the Holy Spirit. No Christian wants to despise the Holy Spirit, but today, the Holy Spirit speaks through prophecy that has been recorded in the written Word. It has been “once for all delivered to the saints” (Jude 3). It is now complete and sufficient. We do not need additional prophecies to supplement, explain, or supersede the Word that the Holy Spirit has already given (see Gal. 1:8). In fact, many false teachings have arisen because men and women claimed to have a new prophetic utterance from the Holy Spirit. By claiming new prophetic utterances at the expense of the Spirit-inspired words of Scripture, they have, in fact, quenched the Spirit. In the second century, Montanism made such claims and was condemned as a heresy. It should be noted that not all Christians who believe in the continuing gifts of speaking in tongues or prophecy end up in heresy, but some do. The Word of Faith Movement and the Prosperity Gospel are modern examples. Paul’s exhortation to the Thessalonians does not condone Montanism or modern movements like the Prosperity Gospel. Rather, his exhortation is not to despise the true working of the Holy Spirit which today comes in and through the Word.

Certainly, modern-day pastors will proclaim the Word from the pulpit, and not everything they say will be a direct quotation from Scripture. They will interpret the Word and apply it to modern circumstances. How do we know that their words come from the Holy Spirit? The way to tell is not to ask if they are speaking in tongues or if they are giving a prophetic utterance. Rather, the way to tell is to test what they say by holding it up to Scripture. “Test everything,” says Paul. Is it true to Scripture? Does it fall in line with the historical-redemptive witness that the Holy Spirit gave us in the 66 books of the Old and New Testaments? The Word of Faith Movement fails that test.

We need to cling to the working of the Holy Spirit. That is what Paul meant when he said, “hold fast to what is good.”[14] Once something has been tested and shown to be good, we should cling to it. In our day, the books of the Old and New Testaments have been tested and shown to be good. We should cling to them as authoritative revelations inspired by the Holy Spirit. Any other teaching that we encounter needs to fall in line with those books. When we hold fast to what is good, it is a way of not despising the Holy Spirit.

At the same time, it follows that we should abstain from every form of evil. Green argues that “in this context the command is put into service to guide their reaction to prophecies that were considered false. They should shun every kind of evil, whatever its nature, including false prophecy” (265). Here, too, a modern application is to test everything against Scripture, which we know has been inspired by the Holy Spirit. If it does not stand that test, we should reject it as something evil.

Final Prayer (5:23)

23Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.

By ourselves, we would never be able to heed the ethical commands Paul gave in this letter. Without the Lord’s sanctifying grace in our lives, we would never grow in grace, so Paul directs us to the source of our strength, namely the God of peace. It is interesting that Paul described God in these circumstances as the God of peace. This peace (εἰρήνης/eirēnēs) refers to harmony, tranquility, and reconciliation in relationships. When God sanctifies us, he is acting as our God of peace. He is the one who brings about our reconciliation with him through our sanctification. Paul’s desire was that God would complete this sanctification process. Paul said something similar in 3:11-13 and in chapter 4. Notice how Paul referred to this process as being “kept blameless.” He described it using a passive verb. In other words, it’s not in our power to sanctify ourselves. It must come from God. Peace is not possible without him.

In describing the Thessalonians, Paul used the words spirit (πνεῦμα/pneuma), soul (ψυχή/psychē) and body (σῶμα/sōma). Some theologians have argued that this makes Paul a trichotomist, someone who believes that man is made up of three parts: a spirit, soul, and body. But support for this is very weak, since in many other places in Scripture, like Rom. 8:10; 1 Cor. 5:5; 7:34; 2 Cor 7:1; Eph. 2:3; and Col. 2:5, Paul only discussed two parts. Calvin, in discussing these three terms suggested that pneuma and psyche referred to the two principal faculties of the soul, the understanding and the will and that when both faculties are mentioned separately, soul refers to the will and affections, and spirit refers to reason and understanding (304). Calvin also pointed out that spirit and soul are used similarly throughout the Psalms (305). Calvin may be right, but it may be best to heed John Stott’s advice: “But we should not press Paul’s formulation into a precise scientific or theological statement of human beings; it surely has a rhetorical element, as when we are to love the Lord our God with all our heart, soul, mind, and strength” (133). Paul’s point was to emphasize that every part of a Christian will be sanctified completely.[15]

We will be kept blameless at the coming of our Lord Jesus Christ. This does not mean that we will achieve earthly perfection before Christ comes again. Rather, it is similar to what Paul said in Phil. 2:14-15: “Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world….” It means that Christians should not give the world an opportunity to accuse them of wrongdoing (see Larson 76).

It also means that our hope and the hope of the Thessalonians is that we will continue to grow in grace until we “sleep” or until Christ comes again. Our ultimate hope is that when Christ comes again, we will be seen as blameless because of what he did. We will share in Christ’s imputed righteousness even as we grow in sanctification until that day when we see him face to face.

Statement of Assurance (5:24)

24He who calls you is faithful; he will surely do it.

We are completely dependent on God to keep us blameless at the coming of our Lord Jesus Christ. Nothing we do can contribute to our standing with God. It all depends on Jesus. In this short verse lies the full comfort of our election unto salvation. As saints who have been called by God, we also persevere in that grace to the end in the strength of Christ’s Spirit. Jesus Christ calls us, and Jesus Christ is faithful. He will follow through on this calling. Christ will never abandon us. As David put it, “The Lord will fulfill his purpose for me; your steadfast love, O Lord, endures forever” (Ps. 138:8). Paul assured the Thessalonians, and he assures us that we can absolutely count on Christ doing what we cannot begin to do ourselves. Christ will surely do it. We can have complete assurance because this hope does not lie in our faithfulness, but in his.

Final Exhortations (5:25-27)

25Brothers, pray for us. 26Greet all the brothers with a holy kiss. 27I put you under oath before the Lord to have this letter read to all the brothers.

Paul acknowledged his own complete dependence on Christ when he asked the Thessalonian Christians to pray for him. He also acknowledged the loving relationship he had with the Thessalonians. He asked them to pray for him because he knew they would. And Christians praying for Christians is the foundation of Christian fellowship.

One external way of showing Christian fellowship was to greet fellow Christians with a “holy kiss.” This wasn’t necessarily a super-spiritual kiss. Rather, it was one that was set apart for other Christians. In the early church, the holy kiss was a recognized way for Christians to greet and encourage one another. Justin Martyr and Tertullian both mentioned the practice (Hendriksen 143).

Christians still find ways to greet each other in ways that acknowledge their mutual dependence on Jesus Christ. In Nepal, for example, the standard greeting is namaste, but Christians in Nepal greet each other with jaimasi, which means “praise the Lord.” In the United States, Christians will often address each other as “brother” or “sister,” acknowledging the common bond they have as brothers and sisters in Christ.

Paul put the Thessalonians under an oath to make sure that the letter received wide distribution. They would not have needed to take an oath, but Paul was earnest. We don’t know the situation in Thessalonica, but it is possible that some may have wanted to suppress the reading of the letter. Or it is possible that some of the brothers, particularly ones who might be admonished by Paul in the letter, may have wanted to be absent when the letter was read. Paul wanted to make sure that everyone heard it.

Paul also likely intended this letter to be read to members of other, nearby churches as a cyclical letter. The Thessalonians would then have either passed the original letter to other churches or would have made copies to be distributed. The point was that the whole church should be edified by this letter. The Thessalonians were faithful to the task since Christians today are still being edified by it.

Benediction (5:28)

28The grace of our Lord Jesus Christ be with you.

Fee notes that the traditional way of ending letters in Paul’s day was to say, “Be strong” (233). In a striking contrast to the traditional ending, Paul focused on grace. This is the first of many times that Paul would end his letters in this way. It is a fitting ending because it shows where a Christian’s strength lies.

When Paul gave his ethical commands, he also acknowledged the absolute necessity of Christ’s grace in the hearts and lives of the Thessalonian believers to obey those ethical injunctions. It is only appropriate that Paul ended his letter to the Thessalonians by giving a benediction asking the Lord to show his grace to the Thessalonians. The same benediction applies to all Christians who are being kept blameless at the coming of our Lord Jesus Christ.

Conclusion

Paul concluded his first epistle to the Thessalonians by discussing practical matters of congregational life. Paul discussed the relationship of the members of the congregation to their leaders, to their fellow members, and to the Holy Spirit who guides and directs the church. He also acknowledged his own, personal relationship with the Thessalonians through his prayers for them as well as his request that they pray for him. Paul assured the Thessalonians that Jesus Christ, the head of the church, is faithful and he will not abandon the work that he has begun in them through his Spirit.

Paul wanted to make sure that this letter received a wide distribution, which it has since we are still reading it today. The message of the grace of Jesus Christ and its effect on Christian living is as powerful today as it was when it was first delivered to the church in Thessalonica.

Questions for Discussion

1. According to Paul, what are three things that church leaders do for the church?

2. What does respect for church leaders have to do with members of the church being at peace among themselves?

3. In 5:14-15, Paul gave a series of commands to church members regarding how they should treat their fellow members. Examine your own church. Where have you seen these commands followed? Are any commands more difficult to follow than others? Explain.

4. How would you encourage members of your congregation to rejoice, pray, and give thanks constantly?

5. What did Paul mean when he told the Thessalonians, “Do not quench the Spirit,” and “Do not despise prophecies”?

6. What questions should Christians ask in order to test what they are taught?

7. Does 5:23 prove that Paul was a trichotomist? Explain.

8. What is so assuring about 5:24?

9. What was the “holy kiss” that Paul mentioned in 5:26? Discuss how you can apply this verse today.

10. At the end of the letter, how was Paul’s benediction different than the traditional way letters were concluded in Paul’s day?

Instructor’s Manual

Chapter One Questions and Answers

1.      Describe the relationship between Thessalonica and Rome. Why were the citizens of Thessalonica so loyal to their Roman conquerors?

Rome brought much prosperity to Thessalonica. The Via Egnatia, although initially built as a way to transport armies, also served as a prime commercial route through Thessalonica. It helped make Thessalonica a rich, cosmopolitan city. As a free city, Thessalonica enjoyed the protection of Rome without the financial burden of supporting a large Roman army in the city. Rome treated Thessalonica well, and the Thessalonians were keen to keep that cordial relationship going.

2.      Describe Paul’s second missionary journey prior to his call to Macedonia.

Instead of going to Asia, Paul and his fellow travelers: Silas, and Timothy traveled through Phrygia and Galatia to Mysia, a region north of Asia. To the east of Mysia and also north of Galatia lay the region of Bithynia. Paul attempted to go into Bithynia, but the Spirit of Jesus did not allow him to go there either. So, instead of traveling east through Bithynia, he traveled west, going through Mysia until he ended up in Troas, a port city on its western edge. It is at Troas where he received his Macedonian call.

3.      How did Paul’s experience at Philippi highlight aspects of Paul’s ministry that repeatedly occurred throughout his travels?

Paul regularly offered the gospel to the Jews first, beginning in the synagogue or place of prayer. However, Paul’s ministry also had a unique focus on Gentiles, following what God said about Paul in Acts 9:15, “he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.” Paul’s experience in Philippi also highlights the intensely positive and negative reactions that gospel preaching produces in the hearts and minds of the people who hear it. Some are drawn to Jesus; others push him away. Paul’s time in Philippi highlights the conflict between Roman religion and Christianity, which would intensify as time went on. It also highlights Paul’s approach to civil authority. Paul respected those in authority over him, even when they were antagonistic to him. However, he also held them to account for their actions, using his Roman citizenship to ensure just treatment.

4.      When Paul ministered in Thessalonica what happened that made him leave the city so quickly?

The Jews in Thessalonica became jealous and stirred up a mob against Paul. The mob went to Jason’s house looking for Paul. When they couldn’t find him, they took Jason instead. Jason was forced to put up security before he could be released. It was obvious that Paul and the others with him were no longer safe in Thessalonica, so the Christians in Thessalonica sent them away by night to Berea.

5.      Who were Jason, Aristarchus, and Secundus?

Jason, Aristarchus, and Secundus were all members of the Thessalonian church. Jason was one of the first converts in Thessalonica and hosted Paul in his house. Jason was dragged before the authorities and was forced to provide security to the city officials before they let him go (Acts 17:6-9). When Paul stayed in Corinth for three months during his third missionary journey (Acts 20:3), Jason may have been with him. Paul wrote his letter to the Romans from Corinth. In the letter, Paul greeted the Romans with the names of his companions in Corinth. One of them was named Jason (Rom. 16:21).

Aristarchus and Secundus accompanied Paul on his third missionary journey when he traveled back through Macedonia and then sailed to Syria and Jerusalem (Acts 20:3-4). Earlier, Aristarchus had been with Paul during his ministry in Ephesus (Acts 19:29). Aristarchus was also with Paul in Caesarea when Paul was sent from there to Rome as a prisoner (Acts 27:2). He remained with Paul in Rome as a “fellow prisoner” (Col. 4:10; Philem. 24).

6.      What struggles did the Thessalonian church experience? Does the church today face similar struggles? If so, how should we respond to them?

With the exception of Jason and some of the leading women, most of the church members in Thessalonica were poor. They also experienced opposition from the Jewish community, which began while Paul was still ministering in Thessalonica. The Thessalonian community also would have disapproved of the way the Thessalonian Christians abandoned their former gods in favor of the one true God. As a result, the Thessalonian Christians suffered at the hands of their countrymen in much the same way as Christians in Judea suffered at the hands of their countrymen (1 Thess. 2:14).

Yes, the church today faces similar struggles. Answers will vary regarding how we should respond, but they should in some way follow the examples of the churches in Thessalonica and Judea.

7.      How do we know that Paul wrote 1 Thessalonians? How might Silas and Timothy have helped him?

Paul identified himself as the author in 1 Thessalonians 1:1 and 2:18. There is no reason to think otherwise. Silas and Timothy probably influenced the writing in some way, although it is difficult to determine the extent of their influence. Timothy provided Paul with a report of his visit to the Thessalonian church. Obviously, Timothy’s report spurred Paul to write the letter and may have influenced the content Paul included in the letter. In addition, Silas and/or Timothy could have served as scribes for Paul when he composed the letter.

8.      Why did Paul write 1 Thessalonians? When did he write it? Where was he staying when he wrote it?

Paul wrote 1 Thessalonians in A.D. 50 or 51 while he was staying in Corinth. He had just received a report from Timothy regarding the church in Thessalonica. Timothy gave an encouraging report, but also mentioned some matters of concern. Paul wrote 1 Thessalonians in response to Timothy’s report. He gave thanks for the Thessalonians’ faithfulness. He also attended to some of the issues in Timothy’s report that concerned him.

9.      Of all the themes that Paul discussed in 1 Thessalonians, which ones resonate the most with you? Why?

Answers will vary.

10.      How does the structure of 1 Thessalonians differ from Paul’s normal epistolary format?

Paul includes an extended section of thanksgiving which runs all the way through 3:13. It includes an extended discussion of Paul’s ministry among the Thessalonians and their reception of the gospel that Paul preached.

Chapter Two Questions and Answers

1.      What three people are listed as the senders of the letter to the Thessalonians? Why were they listed? Please describe each one.

Paul, Silvanus (Silas), and Timothy are listed as the senders of the letter. They were all instrumental in establishing the church in Thessalonica. Paul was the primary author of the letter. He was an apostle called by Jesus Christ to preach to the Gentiles the unsearchable riches of Christ. He was known to write powerful letters but had a weak physical presence. Paul considered himself the very least of all the saints but dedicated himself to preaching the gospel boldly and clearly. Silas was a leader in the Jerusalem church He was commissioned by the church to travel with Paul and report to the churches the Jerusalem Council’s decision regarding circumcision. Silas ministered with Paul and eventually continued his ministry with Peter. Timothy was the youngest of the three. He became a close confidant of Paul through the end of Paul’s life. Eventually, he became the pastor of the church in Ephesus.

2.      What does the term ἐκκλησίᾳ (ekklesia) mean? Why did Paul use it to refer to the group of believers in Thessalonica?

Ekklesia means “called out.” Paul used the term to designate the group of Christians in Thessalonica who were called out from their old lives into new lives in God the Father and the Lord Jesus Christ. They were called together by God to worship and glorify him.

3.      Why did Paul emphasize grace when he greeted the Thessalonians? How did Paul connect peace with grace?

For Paul, grace is the foundation of the Christian life. It is by God the Father’s grace that he sent his Son. It is by Jesus Christ’s grace that we have been forgiven by him through his work on the cross on our behalf. It is through the Holy Spirit’s grace that Christ’s work has been applied to our hearts. Peace follows grace. It is the peace that we have with God because of the grace that was shown to us through Jesus Christ.

4.      Describe how faith, love, and hope were the armor the Thessalonians needed as they waited for the Day of the Lord.

Faith, love, and hope helped the Thessalonians serve the Lord in whatever circumstances he placed them. They gave the courage and steadfastness in the face of suffering because they were based on the strength, power, and grace of God.

5.      How does God’s electing love set him apart from all other gods?

False gods, like the gods of the Greeks, are more interested in serving themselves than in showing love to humans. The relationships that develop between humans and their imaginary gods are based on manipulation and bargaining. The true God is different. God elects his people unconditionally. There is nothing Christians can say or do that can change God’s love for them.

6.      What evidence did Paul see that God had chosen the Thessalonians?

The gospel came to them through the preaching of the Word. It came in the power of the Holy Spirit and with full conviction, and it created conviction in the hearts of God’s elect who heard it.

7.      Describe the difference between the persecution the Thessalonians felt and the suffering they endured. How was it possible for them to experience joy in the midst of suffering?

Persecution refers to affliction that comes from external sources. The Thessalonian Christians were persecuted by other Thessalonians who were not Christians. Suffering refers to the personal impact that pain or persecution creates in us. When the members of the Thessalonian church became Christians they set themselves apart from the rest of the Thessalonian population. They were different, and those differences caused them to suffer. Despite the persecution and suffering they endured, the Thessalonian Christian could still experience joy because joy does not depend on outward circumstances, but rather it is one of the fruits of the Spirit. Receiving joy from the Spirit was a powerful testimony to the grace and mercy of God and the ministry of the Holy Spirit in their lives.

8.      What is an idol? Describe some idols of today.

An idol is anything in our lives that we glorify or praise in place of the one, true God. We can make idols of ourselves, our money, our possessions, our children, our culture, our heritage, our reputations, our friends or anything that takes our attention away from the one God who alone is to be worshiped and glorified.

Additional, specific examples of contemporary idols should be supplied by the student.

9.      Describe how God is the living and true God. How does this make him different from idols?

Idols are lifeless, but God is a living being. As a living being, God exists in a relationship with his people. He shows love to his people and expects love in return. He corrects his people when they go astray. Through his Spirit, he guides and guards our hearts. Idols also are false gods. Those who follow idols follow a lie. But our God is the source of all truth. All his promises about the future are trustworthy because he cannot lie.

10.      How did Paul describe Jesus Christ?

Paul described Jesus as the Son from heaven, the one whom God raised from the dead. This was the same Jesus who walked this earth as a real man in a real time and place, and the one who delivers us from the wrath of God.

Chapter Three Questions and Answers

1.      How did Paul’s ministry differ from the ministry of false teachers? Give specific examples.

Scripture gives us a detailed description of false teachers. Some of the more revealing passages describing false teachers are 2 Pet. 2:13-14; 1 Pet. 2:18-19; Jude 8; Jude 16; Rev. 2:14; and Rev. 2:20. Paul’s ministry is exactly the opposite of what is described in these passages.

False teachers had a reputation for being unethical and greedy while Paul did not seek his own glory or financial gain. False teachers had eyes full of adultery, insatiable for sin, but Paul did not. False teachers made vain boasts and grumbled against authority. Paul was humble and respected authority. False teachers were motivated by their own interests. Paul was motivated by his desire to glorify God. False teachers used words to manipulate others. Paul used words to build them up. False teachers said one thing but did another. Paul’s actions mirrored his speech. False teachers took what they could from their victims. Paul gave what he could to the Thessalonians.

2.      How were Paul, Silas, and Timothy able to preach boldly despite the treatment they received in cities like Philippi and Thessalonica? What can we learn about being bold witnesses by observing Paul, Silas, and Timothy?

Their focus was on preaching the gospel with “boldness in our God.” They trusted God and spoke knowing that they were speaking in the presence of God. That made them very bold. If God approves of the truth Christians speak, then it is easy to be bold when telling it to others. Our boldness comes not because of our attitude toward people but because we are confident in the sight of God. Churches grow and become spiritually strong when ministers worry less about how the congregation might react to a sermon and spend their energy making sure that what they say meets God’s approval.

3. What three types of false teaching did Paul mention in 2:3? Describe each type.

Paul contrasted his teaching with that of false teachers, which sprang from error, impurity, and an attempt to deceive. Error springs from false teachers’ own minds. They may think they are teaching a new insight, but they have no knowledge of the truth, so their “new insight” is simply wrong. Impurity arises when false teachers combine what they know to be the truth with a lie of their own making. This kind of teaching is not the pure truth. Rather it is impure. This kind of impurity is even more dangerous than outright error. It has the potential to sound true, even though it may contain significant error. It has the potential to catch us off guard and trap us. Attempts to deceive are the most sinister of all. This type of false teaching abandons any pretense of teaching the truth. False teachers who attempt to deceive will say whatever they need to say in order to manipulate others to do what they want them to do.

4.      Why is it important for church leaders to have ministries that are tested and approved?

A common trait of false teachers is that they have never been held accountable for what they teach. This can lead to great error and division within the church. Faithful church leaders welcome the testing of their teaching. They appreciate others holding them accountable to God’s word. It gives them a measure of freedom in their teaching since they are ultimately accountable to God and not man. They do not seek to please men but seek to please God by being faithful to him and his word. This keeps their teaching sound, which in turn strengthens the church.

5.      How does Paul’s ministry differ from that of prosperity gospel preachers today?

Paul did not come to minister with a pretext for greed. He sought the Thessalonians’ good and ministered to them without expecting financial gain. Prosperity gospel preachers are just the opposite. Their ministries are built on accumulating more wealth for themselves by promising prosperity for those who listen to them. They do not seek the good of their listeners, but rather seek to exploit them for their own gain.

6.      How was Paul’s relationship to the Thessalonians like the relationship of a mother to her child?

A nursing mother cares deeply for the infant God gave her. She willingly gives up many of her comforts to care for it. She endures sleepless nights, endless diapers, crying that sometimes doesn’t stop, pain in nursing, and yet her love never wanes. She is soft-spoken, gentle, and caring because she knows that that is what her infant needs. Paul, Silas, and Timothy were like nursing mothers to the Thessalonians. Paul, Silas, and Timothy nursed them in their spiritual infancy. They gave up their own comforts so that they could serve the Thessalonians, giving them the spiritual food they needed to grow and mature in Christ. They served the Thessalonians, and they did so in a spirit of gentleness. Paul, Silas, and Timothy were also “affectionately desirous” of the Thessalonians, just like a nursing mother would be to her child.

Paul, Silas, and Timothy told the Thessalonians the whole gospel, and they did it because they loved the Thessalonians like a mother loves her child. Parents show love to their children by speaking the truth to them. Sure, they could lie and make their children feel good, but that does not prepare their children for maturity. Parents who love their children enough to want them to grow and thrive will speak the truth. Paul, Silas, and Timothy wanted their spiritual children to grow and thrive, and so they, too, spoke the truth of the gospel of God to them.

7.      Describe the difference between doctrinal preaching and therapeutic preaching.

Doctrinal preaching lays out the truths of the gospel in systematic ways. It deals not only with grace but also with the harsh realities of our sin. Therapeutic preaching deals with the symptoms of sin but never gets to the root. It may talk about ten steps to a happy marriage, but it won’t go any deeper than that. The goal of therapeutic preaching is to make people feel good. The goal of doctrinal preaching is to confront people with the truth. It is only with doctrinal preaching that people see the full implications of sin in their lives and in the world around them, and it is only when they see their sin in full measure that they can understand the full extent of God’s grace and mercy to them.

8.      Why did Paul, Silas, and Timothy work to support themselves while they ministered to the Thessalonians?

While Paul, Silas, and Timothy would have been right in asking to be financially compensated for their work, they did not make use of their right. As Paul said in 1 Cor. 9:12, “Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.” Paul wanted to make sure that nothing he did became a stumbling block to people’s reception of the gospel. For Paul, the gospel trumped everything.

9.      How did Paul compare himself to a father?

The relationship of a father to a child can be complex. Paul’s relationship with the Thessalonians was equally complex. When Paul brought the gospel to the Thessalonians, he became their spiritual father. As a father, he encouraged them in the faith. He led them in the path of discipleship, just as a father disciplines his children. In Greek society, the father was responsible for the moral instruction of his children, and Paul was equally responsible for the Thessalonians’ spiritual instruction. Fathers can be tender or harsh as the situation warrants, and during the course of his ministry, Paul showed both. He was harsh with the Corinthians when they needed it (2 Cor. 2:1), but he was tender with the Thessalonians (1 Thess. 2:7) when that was needed. He prepared the Thessalonians for a life that would not always be pleasant (1 Thess. 2:14), just as a father prepares his children.

Paul summed up this fatherly preparation in verse 12. He started out by using three participles. He said that Silas, Timothy, and he exhorted, encouraged, and charged the Thessalonians. The first participle, παρακαλοῦντες (parakalountes), “exhort” means to urge or implore. A father would use this word when giving his child a strong directive. The second participle, παραμυθούμενοι (paramythoumenoi), “encourage” means to comfort, console, or encourage someone who is depressed. Fathers know when to push their children, but they also know when to hold them up and encourage them. The third participle, μαρτύρομαι (martyromai), “charge” means to charge or insist. Sometimes, fathers must require things from their children, and Paul was no different with the Thessalonians.

10.      What did Paul mean when he told the Thessalonians to “walk in a manner worthy of God”?

Paul held these Christians to a very high standard. This was not simply Paul saying, “Do your best.” God is a perfectly righteous God, and he demands perfect righteousness from his children. But is that possible? Can anyone truly walk in a manner worthy of God? The simple answer is no, not in our own strength. But a more refined answer is that as Christians live their lives, they should continually be seeking greater and greater sanctification through the power of the Holy Spirit dwelling in them. They will fail time and time again, but they should never give up on the goal. And ultimately, when Christ comes again, or when the Christians’ death will bring an end to their sinning, their union with Christ will be complete and their sanctification will be consummated.

Chapter Four Questions and Answers

1.      What can we learn about Paul’s perspective from the thanks he gave to God? How did this perspective help Paul throughout his ministry? How can a similar perspective help you in your ministry?

Paul’s perspective was God-focused rather than human-focused. In every circumstance, Paul’s first thought was on what God was doing in that situation. This perspective gave Paul joy when he saw God at work in the hearts and lives of people. But he could also endure suffering, knowing that whatever suffering he experienced did not ultimately come from the arbitrary hands of fellow human beings, but was part of God’s plan for his life.

Answers will vary when students apply this question to their own ministries.

2.      When the Thessalonian Christians heard Paul’s preaching, why were they able to accept it as the word of God? What should our attitude be when we listen to ministers today?

The Thessalonian Christians could accept Paul’s preaching as the word of God because God was at work in their hearts. Their faith did not depend on their own actions or their own will. Rather it came as a result of the work of the Holy Spirit working in and through the word of God. The Holy Spirit used the words Paul spoke to turn their hearts from hearts of stone to hearts of flesh (Ezek. 36:26). It was God’s doing even though he used the words that came from Paul’s mouth.

When we listen to ministers today, we should come with the same attitude. We should receive their sermons as the word of God inasmuch as those sermons are faithful to Scripture. Sermons carry authority, but the authority does not come from the preacher’s ability or reputation. Rather, the authority comes from God himself.

3.      What is one of the strongest evidences that the word of God is at work? Explain how Paul understood this from the perspective of the persecutor and the persecuted?

One of the strongest evidences of the word of God at work is the hostility it generates from the world. Paul understood this from both sides. He compared the suffering of the Thessalonian church at the hands of their countrymen with the suffering of the Judean Christians at the hands of the Jews. He knew firsthand the kind of suffering inflicted on Judean Christians, because before Jesus Christ confronted him on the road to Damascus, Paul had been the one inflicting it. Paul (known as Saul) was present when Stephen was stoned (Acts 7:58). Later, he convinced the Jewish leaders in Jerusalem to send him to Damascus with letters to the synagogues there giving him authority to detain any followers of the Way and to bring them bound to Jerusalem (Acts 9:1-2). And Paul wasn’t the only Jewish leader employing persecution to try to stop the rise of Christianity. Peter and John were arrested and brought before the Council for preaching about Jesus (Acts 4:1-21). When the apostles continued to teach about Jesus, the Jewish leaders arrested them again (Acts 5:17-41). Later, Herod killed James and imprisoned Peter (Acts 12:1-19)

Paul also knew the other side of suffering. After his conversion on the road to Damascus, Jesus sent Ananias to Paul and told Ananias that he would show Paul how much he would suffer for the sake of Jesus’ name (Acts 9:15-16). Just a few verses later, we learn that Hellenists sought to kill him (Acts 9:29). Indeed, Paul was often threatened with death, beaten, stoned, flogged, and imprisoned in many of the cities where he preached the gospel. He was driven out of cities that felt threatened by his proclamation of the gospel. Paul knew what it was like to be “afflicted in every way” (2 Cor. 4:8) for the gospel of Jesus Christ.

4.      How did the Thessalonian church share in the sufferings of Christ with the Judean church? How does the church today share in the suffering of Christ?

The Thessalonian church suffered in the same way as the Judean churches and Paul. It likely meant that the Thessalonian Christians experienced social rejection, verbal and possibly physical abuse. They likely experienced financial hardship because of their commitment to Jesus Christ. The animosity the Jews in Judea felt toward Christians went so far that they killed the Lord Jesus and his followers. The Thessalonians could expect a similar level of animosity toward them from their countrymen.

But through all of this, they knew that they were not the only ones experiencing this kind of hardship and abuse. The churches in Judea and even Paul himself went through the same thing. There is a kind of comfort in sharing the suffering of others. The Thessalonian Christians knew that there were others who understood their plight. There were others who stood alongside them, and in fact, went before them in suffering for the gospel.

There are many Christians in the world today who also have become imitators of the churches that went before them. In some respects, we could argue that the persecution of Christians has intensified over the years. Open Doors USA gave the following statistics in 2017: “Each month 322 Christians are killed for their faith; 214 churches and Christian properties are destroyed; 722 forms of violence are committed against Christians” (Christian Persecution). Through it all, we can take comfort in the fact that we are imitators in the suffering of generations of Christians that have gone before us.

5.      Describe the history of the Jewish hostility toward the gospel of Jesus Christ.

Answers should begin with the first sin of Adam and Eve, and trace that sin throughout the course of redemptive history.

6.      Explain how resistance to the gospel is not simply a Jewish problem, but a problem of the sinful human heart.

Before we point too many fingers at the Jews, let’s consider our own resistance to the gospel. It’s not just a Jewish problem. It’s a problem that exists in every sinful, human heart. Proverbs 21:2 says, “Every way of a man is right in his own eyes.” We all think that we have a better plan than God. We think we know which commands of God must be obeyed and which can be ignored. We think we know best how to worship God. We want to think we are in control of our own salvation. The list goes on and on. The greatest obstacle to our acceptance of the gospel—the greatest hurdle to overcome—is acknowledging that by God’s design, his grace is and always will be free.

7.      How did Paul communicate his great desire to see the Thessalonians?

He communicated it by the vocabulary he used, describing himself as being “torn away” or “orphaned” from the Thessalonians. He emphasized the “short time” he was away from the Thessalonians, almost willing into existence the time when he would be reunited with them. He also communicated it by the emphatic phrases he piled up one after another, and he looked for ways to physically return to Thessalonica.

8.      Describe the spiritual warfare that Paul and other New Testament believers experienced. How do we experience spiritual warfare today?

For Paul, Satan was a concrete reality. It was Satan who hindered Paul, not the outward circumstances. Satan could have incited threats of violence against Paul, or he could have been behind a physical problem that Paul was experiencing. Satan was visible in many New Testament churches for example: Jerusalem (Acts 5:1–10), Corinth (2 Cor 2:1–11), Ephesus (1 Tim 3:6–7), Smyrna (Rev 2:9–10), Pergamum (Rev 2:13), Thyatira (Rev 2:24), and Philadelphia (Rev 3:9).

The spiritual warfare we see in the New Testament still exists today. Satan still seeks to hinder and obstruct the progress of the gospel. He uses governments to oppress the church. He uses individuals to frustrate the plans of individual Christians. He works inside the church to create conflict and strife.

Answers should also include personal examples of how Satan seeks to hinder and obstruct the church.

9.      How were the Thessalonians Paul’s hope?

The Thessalonians were Paul’s hope because he included them when he thought of the day of Christ’s return. He envisioned it as a time when he would receive confirmation that indeed he was Christ’s instrument in Thessalonica. The proof would come when he saw the Thessalonian believers standing at Jesus’ feet. It’s not that Paul would say, “Look, Jesus, see what I did in Thessalonica?” but rather he would say, “Now, Jesus, I can see how you worked in the lives of the Thessalonians and in my life, to bring your rule to bear in that city.” Paul’s hope was that his life and the lives of the Thessalonians would be eternally intertwined because of Christ and for Christ’s glory.

10.      How were the Thessalonians Paul’s joy and crown of boasting?

The Thessalonians were Paul’s joy because Paul derived great joy in seeing the changed lives of the Thessalonians. Just as parents sometimes say of their children, “These children are my joy,” so Paul called the Thessalonians his joy when he saw them walking in the truth, despite any obstacles Satan placed in their way. Paul wore the Thessalonians like a crown, boasting in the salvation that Jesus Christ bought for them.

Chapter Five Questions and Answers

1.      When you are reading a Bible passage and come across a connecting word like “therefore,” what should you do?

You should search earlier in the passage to see what that word refers to. The verse you are reading completes the thought of the earlier passage. Knowing the context in this way will help you better understand the verse you are reading.

2.      Explain what Paul meant when he called Timothy “our brother and God’s co-worker in the gospel of Christ.”

Paul called Timothy a brother, showing the intimate, family-like relationship he had with Timothy. The term “brother” is also a term given to fellow Christians. In that sense, Timothy was not only Paul’s brother, he was also the Thessalonians’ brother. By emphasizing this relationship, Paul was commending Timothy to the Thessalonians as a respected brother in Christ.

Paul also called Timothy God’s co-worker. The entire phrase, woodenly translated, sounds like this: “the brother of us and co-worker from God.” Paul was calling Timothy a brother and co-worker of himself and Silas, but Timothy himself belonged to God. Timothy’s ministry ultimately didn’t arise from his relationship with other ministers of the gospel. Rather, it came from Timothy’s own relationship with God.

3.      How can afflictions weaken our faith?

Afflictions can weaken our faith in two ways. On the one hand, afflictions can make us question the goodness of God. We should be able to confidently proclaim God’s good providence in our lives in the midst of affliction. We should be able to say with David when he experienced affliction, “But I call to God, and the Lord will save me” (Ps. 55:16), but too often we question God’s motives or his ability to save. We complain to God and ask, “Why are you letting this happen to me?” On the other hand, afflictions can lure us away from our dependence on God to trust in other sources for our comfort. If we are oppressed by people stronger or wealthier than us, we seek power and affluence equal to or greater than theirs in a feeble attempt to find comfort. We look at the success of the wicked and are tempted to trust in the same sources for “success,” whether that be riches, or fame, or influence with others. We forget that our only comfort in life and in death is that we belong to Jesus Christ (Heidelberg Catechism, Q&A 1).

4.      What effect should afflictions have on our faith?

Afflictions should draw us closer to God, for in fact, they are contained within God’s providence. As Paul put it, we are destined for this. If afflictions are part of God’s plan for our lives, then our relief from afflictions must also be part of God’s plan. When afflictions bear down on us, we can hide in the providence of God. Again, we can look to David as our model, when he prayed in Psalm 57:1, “Be merciful to me, O God, be merciful to me, for in you my soul takes refuge; in the shadow of your wings I will take refuge, till the storms of destruction pass by.” Affliction in David’s life spurred him to acknowledge his complete dependence on God and to throw himself at God’s feet, trusting in God’s mercy alone.

When afflictions have this effect, the result is that they strengthen our faith. In that sense, they can have a positive effect on our lives. God will not let us down. He will carry us through whatever afflictions we experience. Our faith will remain strong. As David said, “Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved” (Ps. 55:22).

5.      How are faith and love two proofs of genuine Christianity?

Faith is the foundation of the Christian life. Love is faith working itself out in practice. Faith is a trust or confidence in the one in whom you place your faith. The Thessalonians maintained their confidence and trust in God despite the many afflictions they endured. The afflictions may even have brought them closer to God, strengthening their trust and confidence in him. That is what happened to Paul when he experienced afflictions. Love is connected to faith. Love is the way faith works itself out in your life. As Paul said in Galatians 5:6, “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” When the Thessalonians showed love to each other and to God, it affirmed that the faith they held was genuine. Their love-filled living could only express itself from hearts that had been changed by the gospel.

6.      How do you see faith working itself out in love in your life or the lives of your fellow Christians? Give examples.

Answers will vary.

7.      Explain the kind of joy Paul felt for the Thessalonians when he heard of their faith. How can you apply this understanding of joy to your ministry?

Paul said he felt joy for the Thessalonians’ sake. Paul’s joy wasn’t selfish. His joy didn’t come from the fact that he was a successful church planter. Rather, he knew the benefits the Thessalonians possessed because by faith they were members of the body of Christ, and he rejoiced because of their status in Christ. Paul rejoiced for them.

This same kind of joy should be at the heart of modern missions. When missionaries plant churches in other towns or even other parts of the world, they should ask themselves where their joy is found. Do they rejoice that they can report in their next newsletter that another church has been planted, or do they rejoice with the members of that new church in the grace that God has shown in their lives through Jesus Christ?

This kind of joy should also be found in traditional church settings. If you are a pastor, do you find your joy in increasing attendance numbers or larger offerings? Or do you find your joy when a lost sheep returns to the fold? Paul found his joy in knowing that his God and Father was also the Thessalonians’ God and Father, and he rejoiced before God because of it.

8.      What did Paul do to try to make a personal visit to Thessalonica? How can you apply Paul’s example to your own life?

Paul prayed. You would think the first thing he would do is make travel arrangements or look for a wealthy benefactor to pay for the trip or clear his schedule, so he would have time for a trip. Instead, Paul said he prayed earnestly night and day. Paul not only knew what a blessing it would be to see the Thessalonians face to face; he also knew who the source of that blessing would be. And Paul went straight to the source through prayer. Paul set a good example. Rather than first trying to make our own blessings through our own effort, wouldn’t it be best to first seek the Lord earnestly through prayer?

9.      Why is ministry to “one another” a vital element of Christian ministry? How should Christians minister to one another? How are we able to minister to one another?

The phrase, “one another,” reflects the fact that ministry to one another is a vital element of Christian ministry. And it wasn’t just Paul’s emphasis. The saying is spread throughout the epistles.

It was used both positively and negatively referring to what Christians should do for one another and what they should avoid doing to one another. The lists are long, but in general, Christians should treat one another respectfully, with kindness and humility. They should seek to build up other Christians in the faith, and they should be patient when fellow Christians do not treat them as well as they should. On the other side, Christians should avoid treating fellow Christian unjustly. They should not speak ill of other Christians or provoke them to do or say things that Scripture prohibits.

The lists look like a lot of do’s and don’ts, but Paul contributes something very important to our understanding of these lists. None of this is something we can do in our own strength. It must come from the Lord. It is only in his strength and from his initiative that his people can abound in love for one another. So, as we seek to obey the call to minister to one another, our first step should be to pray to Jesus Christ to give us the strength and the will to do it.

10.      How does Christ establish us in holiness?

Already in this life we can see glimpses of Christ establishing us as we progress in holiness through sanctification, which is “the work of God’s free grace, whereby we are renewed in the whole man after the image of God and are enable more and more to die unto sin and live unto righteousness” (Westminster Shorter Catechism, Question 35). As the Thessalonians increased in their love for each other, they progressed in holiness.

But Paul went one step further in this verse. Note the timeframe in which the Thessalonians are established blameless in holiness. It is “at the coming of our Lord Jesus with all his saints” (v. 13). There will come a time, says Paul, when we will be complete, perfect, and blameless in holiness. That time will be when Christ comes again. This can only happen when Christ comes again because, before that time, we are not blameless. We are still struggling with sin. But oh, the glorious day when Christ comes again, and sin is no more. Those who are his will rightfully stand blameless in holiness before God because of the work of Jesus Christ on their behalf. All his saints will stand before him blameless. As we wait for that day, we can have a taste of what that will be like as we increase and abound in love for one another and for all.

Chapter Six Questions and Answers

1.      In 4:1-2, how did Paul exercise his leadership in the church? In what other way could he have exercised his leadership? When might it be appropriate to use one or the other way?

Paul chose to speak to the Thessalonians on an intimate and relational level. He could have exercised his apostolic authority in a bold, strong, and authoritative manner. At times, it is appropriate to be bold, strong, and authoritative. For example, when error or heresy arises in the church, it must be dealt with forcefully. However, when encouraging members of the congregation in their walk with the Lord, it usually works best to come alongside them and encourage them as brothers.

2.      Describe Wayne Grudem’s three stages of sanctification.

The first stage begins at regeneration when we are declared right before God. In that sense, we are already sanctified. The second stage recognizes that sanctification is a lifelong process that increases throughout life. The third stage is the sanctification that occurs at death when sin is finally and completely removed from our lives.

3.      According to Paul, what should be the Christian’s approach to sexual immorality?

He said we must abstain from sexual immorality. That means we must separate ourselves from all forms of sexual perversion. We must flee from it. This is an important point. Too many Christians, even committed Christian pastors, have succumbed to sexual sin. Many Christians fool themselves into thinking that they can lightly dabble in some form of immorality and not be hurt by it. Or they think that what they do in private, like looking at pornography, they can do without anyone getting hurt and no one finding out. But Paul’s command is clear: Don’t do it. Abstain from it. When sexual immorality of any form is allowed in your heart, it will grow and strengthen to the point where it will take over your life. The only guard against this is to abstain from sexual immorality completely.

4.      How can Christians control their bodies in holiness and honor?

Our sexual impulses do not need to be avoided entirely, but they do need to be controlled. One way to control them is to do so in holiness. Holiness means that you keep your body “set apart.” You maintain control of your physical desires, and you do not tempt yourself to divert from that. The other way to control sexual impulses is to control them in honor. It means that you express your physical desires only in the honorable context of a marriage covenant between a husband and a wife.

5.      How can Christians show their love for one another in different ways? Give some examples from your own congregation.

Love for one another can mean different things. A man’s love for his wife and his love for his children are similar but also different in many ways. Even in the Christian community, love expresses itself in different ways. You may show love for your minister in one way while showing love for the widows in your church in a completely different way. For example, maybe you know that your minister is very busy, so you don’t trouble him with minor things, but you know that the widows in your church can be very lonely, so you find excuses to visit them as often as you can. Both actions are expressions of brotherly love.

Specific examples will vary.

6.      If a church desires to spread God’s love to other Christians and other churches, where should it start? Explain.

Churches should start by looking at members of their own congregation and how they are showing love to one another. As the love inside a church grows, it will spread beyond its walls to others.

7.      What does it mean to live quietly? How can calling attention to oneself dishonor Jesus Christ? How does living quietly honor Jesus Christ?

Living quietly means living in a way that does not call attention to oneself. Too many Christians like to stand on the proverbial street corner so that others can see them acting like Christians. But Jesus warned against this kind of hypocrisy. He said in Matthew 6:5-6,

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.

It is important to note that Jesus wasn’t speaking against public prayer; rather he was speaking against hypocrisy—making yourself appear better in public than what you really are. The danger of this attitude is that it takes glory away from Jesus Christ. Hypocrites like to use their Christianity to say, “Look at me.” True Christians say, “Look to Christ.” Living quietly is an antidote to hypocrisy because it shifts the world’s attention away from you. And for a Christian, it should also mean pointing that attention back to Christ.

8.      In what two ways can a Christian mind his own affairs? Explain.

Minding your own affairs can have two meanings: keeping your own affairs in order and staying out of other people’s affairs.

Explanations will vary.

9.      How did Paul view manual labor?

According to Paul, manual labor was honest work and was a legitimate expression of the dominion over creation that God created man for. Paul, himself, engaged in manual labor to support himself in the ministry (see Acts 18:3). Paul knew that many itinerant preachers would not stoop to engage in manual labor. Instead, they would rely on the support of those to whom they ministered. But Paul knew that people would question his motives if he did so, and he did not want anything to stand in the way of the good news he preached.

10.      Describe the difference between Paul’s desire for the Thessalonians to not be dependent on anyone and the fierce independence present in modern secular cultures.

Fierce independence says, “I am my own boss. I will not be beholden to anyone. I will not allow anyone to tell me what to do.” At its most fundamental level, fierce independence is selfish. This kind of independence is antithetical to the Christian lifestyle. We are called to selflessness and mutual dependence on others. We stress the need for accountability to other Christians. We are not entities unto ourselves but live as members of one body of Jesus Christ (1 Cor. 12:12-30). A Christian form of independence means that you manage the resources God gives you in such a way that you do not require the additional resources of others to survive but instead can survive with what God gives you and possibly even share your extra resources with others. For the Christian, independence does not mean isolation.

Chapter Seven Questions and Answers

1.      Why did Paul discuss eschatology with the Thessalonians? What connection did Paul’s discussion of eschatology have with his discussion of ethics in 4:1-12?

Paul did not present eschatology as an abstract concept. He shared eschatological doctrine with the Thessalonians, but he did so for very practical reasons. The Thessalonians’ hope was wavering, and Paul shared with them some elements of eschatology in order to shore up their hope. He did not share this with them to satisfy their curiosity about things to come. It is important to keep that in mind when studying this section. Too many Christians approach eschatological sections of Scripture by trying to create a timeline of the future. But that is simply a way to satisfy curiosity. It is not helpful Christians who should live in hope in the present.

This section and the previous section are connected. In the last section (4:1-12), Paul dealt with how to live out Christian principles in present circumstances. In this section (4:13-5:11) he discusses the Christian’s future hope and shows how our future hope also affects our current outlook and ethics.

2.      How is a Christian’s response to death different than a non-Christian’s response? Describe how non-Christians in your culture respond to death.

Christians believe that Jesus died and rose again as a sure pledge of our own resurrection. For that reason, a Christian can never be without hope even when confronted with the death of a loved one who died in the Lord. Friends and family may still grieve over the loved one, but they grieve differently than friends and family of non-Christians because they know that death does not have the final word.

Non-Christians in any culture are either left without hope, or they put their trust in false hope. The specifics on how this works will vary from culture to culture.

3.      How did Paul know what will happen when Christ returns?

Paul said that he received a word from the Lord.

4.      Christians are divided regarding their interpretation of the Rapture. Be prepared to discuss with the class your understanding of “being caught up in the clouds.”

Answers will vary.

5.      Should Christians attempt to prepare a timeline of Christ’s return? Explain

Christians should focus on the hope of salvation that Jesus Christ secured for them through his death and resurrection. Focusing on the time of Christ’s return is a distraction from what really matters.

6.      Describe the day of the Lord. When are the prophecies about the day of the Lord fulfilled?

The day of the Lord is the time when Jesus Christ comes again to vindicate his people, to judge the nations, and to establish his righteous rule in a new heavens and a new earth. In that sense, it has a future fulfillment. However, prophecies regarding the day of the Lord have also had limited fulfillment in the past. Any time when God’s people are vindicated, and Christ’s righteous rule is acknowledged on earth can be said to be the day of the Lord.

7.      What metaphors did Paul use to describe the difference between believers and unbelievers?

Paul used several metaphors to distinguish believers from unbelievers. Believers are children of the light, while unbelievers belong to the darkness. Believers are children of the day, while unbelievers are children of the night. Believers are awake, and unbelievers are asleep. Believers are sober, while unbelievers are drunk.

8.      Describe what Paul meant when he told the Thessalonians to put on the breastplate of faith and love and the helmet of salvation.

A breastplate and helmet were what sentries would wear as they stood their post in watchfulness (Hendriksen and Kistemaker 126). Interestingly, these are defensive pieces of armor. As we wait for the day of the Lord, our primary objective is to defend ourselves against the onslaughts of the devil and the temptations of the world. We do this by exercising faith, love, and hope. As we wait for the day of the Lord, we have faith in Jesus Christ and his work. We live each day expressing our love for Jesus Christ and our fellow believers. And we look forward in hope for the full salvation that Christ will bring when he comes again in glory.

9.      According to Paul, what is our destiny as Christians?

God has not destined us for wrath but rather for salvation through the death and resurrection of Jesus Christ.

10.      Is there a right and wrong way for Christians to encourage each other? Explain.

Building one another up does not mean to make one another feel good about ourselves. In fact, true encouragement is just the opposite. The best way to build up another Christian is to help that brother or sister in Christ take their focus off themselves and turn it to Jesus Christ. We build each other up by reminding each other of the hope that we have. Jesus is coming.

Chapter Eight Questions and Answers

1.      According to Paul, what are three things that church leaders do for the church?

Church leaders labor for the church; they preside over the church, and they admonish church members.

2.      What does respect for church leaders have to do with members of the church being at peace among themselves?

When we respect, esteem, and love our leaders, we enable them to do their job properly, pointing us to the true head of the Church, Jesus Christ. And as we rest in that authority, we can be at peace among ourselves. Quarrels in the church happen when we seek our own wills. Leadership properly exercised puts us squarely within the will of Jesus Christ.

3.      In 5:14-15, Paul gave a series of commands to church members regarding how they should treat their fellow members. Examine your own church. Where have you seen these commands followed? Are any commands more difficult to follow than others? Explain.

Answers will vary.

4.      How would you encourage members of your congregation to rejoice, pray, and give thanks constantly?

Answers will vary.

5.      What did Paul mean when he told the Thessalonians, “Do not quench the Spirit,” and “Do not despise prophecies”?

Constant rejoicing, praying, and giving thanks cannot be done without the strength of the Spirit, so Paul exhorted the Thessalonians not to quench the Spirit. Some Christians want to limit the work of the Holy Spirit to extraordinary gifts like speaking in tongues. Then they interpret Paul’s admonition to “not quench the Spirit” to mean that Paul did not want Christians to limit speaking in tongues. But in this passage in 1 Thessalonians, Paul didn’t mention speaking in tongues. He mentioned other evidence of the working of the Holy Spirit, namely rejoicing, praying, and giving thanks continually. It was that work of the Holy Spirit that Paul commanded not to quench.

Paul also exhorted the Thessalonians not to despise prophecies. Indeed, the Holy Spirit inspired all prophecy, so to despise prophecy would be to despise the Holy Spirit. No Christian wants to despise the Holy Spirit, but today, the Holy Spirit speaks through prophecy that has been recorded in the written Word. It has been “once for all delivered to the saints” (Jude 3). It is now complete and sufficient. We do not need additional prophecies to supplement, explain, or supersede the Word that the Holy Spirit has already given (see Gal. 1:8). In fact, many false teachings have arisen because men and women claimed to have a new prophetic utterance from the Holy Spirit. By claiming new prophetic utterances at the expense of the Spirit-inspired words of Scripture, they have, in fact, quenched the Spirit. In the second century, Montanism made such claims and was condemned as a heresy. It should be noted that not all Christians who believe in the continuing gifts of speaking in tongues or prophecy end up in heresy, but some do. The Word of Faith Movement and the Prosperity Gospel are modern examples. Paul’s exhortation to the Thessalonians does not condone Montanism or modern movements like the Prosperity Gospel. Rather, his exhortation is not to despise the true working of the Holy Spirit which today comes in and through the Word.

6.      What questions should Christians ask in order to test what they are taught?

They should ask questions like these: Is it true to Scripture? Does it fall in line with the historical-redemptive witness that the Holy Spirit gave in the 66 books of the Old and New Testaments?

7.      Does 5:23 prove that Paul was a trichotomist? Explain.

No. In many other places in Scripture, like Rom. 8:10 1 Cor. 5:5; 7:34; 2 Cor 7:1; Eph. 2:3; and Col. 2:5, Paul only discussed two parts. Calvin, in discussing these three terms suggested that pneuma and psyche referred to the two principal faculties of the soul, the understanding and the will and that when both faculties are mentioned separately, soul refers to the will and affections, and spirit refers to reason and understanding (304). Calvin also pointed out that spirit and soul are used similarly throughout the Psalms (305). Calvin may be right, but it may be best to heed John Stott’s advice: “But we should not press Paul’s formulation into a precise scientific or theological statement of human beings; it surely has a rhetorical element, as when we are to love the Lord our God with all our heart, soul, mind, and strength” (133). Paul’s point was to emphasize that every part of a Christian will be sanctified completely

8.      What is so assuring about 5:24?

In this short verse lies the full comfort of our election unto salvation. As saints who have been called by God, we also persevere in that grace to the end in the strength of Christ’s Spirit. Jesus Christ calls us, and Jesus Christ is faithful. He will follow through on this calling. Christ will never abandon us. As David put it, “The Lord will fulfill his purpose for me; your steadfast love, O Lord, endures forever” (Ps. 138:8). Paul assured the Thessalonians, and he assures us that we can absolutely count on Christ doing what we cannot begin to do ourselves. Christ will surely do it. We can have complete assurance because this hope does not lie in our faithfulness, but in his.

9.      What was the “holy kiss” that Paul mentioned in 5:26? Discuss how you can apply this verse today.

One external way of showing Christian fellowship was to greet fellow Christians with a “holy kiss.” This wasn’t necessarily a super-spiritual kiss. Rather, it was one that was set apart for other Christians. In the early church, the holy kiss was a recognized way for Christians to greet and encourage one another. Justin Martyr and Tertullian both mentioned the practice (Hendriksen 143). Christians still find ways to greet each other in ways that acknowledge their mutual dependence on Jesus Christ. In Nepal, for example, the standard greeting is namaste, but Christians in Nepal greet each other with jaimasi, which means “praise the Lord.” In the United States, Christians will often address each other as “brother” or “sister,” acknowledging the common bond they have as brothers and sisters in Christ.

Christians in other cultures may find other ways to greet and encourage each other in the Lord.

10.      At the end of the letter, how was Paul’s benediction different than the traditional way letters were concluded in Paul’s day?

The traditional way of ending letters in Paul’s day was to say, “Be strong.” In a striking contrast to the traditional ending, Paul focused on grace. This is the first of many times that Paul would end his letters in this way. It is a fitting ending because it shows where a Christian’s strength lies.

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Vickers, Brian J. “God Fearer.” Ed. Chad Brand et al. Holman Illustrated Bible Dictionary. Nashville, TN: B&H Publishing Group, 2003. pp. 653-4.

Wanamaker, Charles A. The Epistles to the Thessalonians: A Commentary on the Greek Text. Grand Rapids, MI: W.B. Eerdmans, 1990. New International Greek Testament Commentary.

Witherington, Ben, III. 1 and 2 Thessalonians: A Socio-Rhetorical Commentary. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006.

Notes

[←1]

Alexander’s generals divided his empire into four smaller kingdoms, as was prophesied in Daniel 8:8 and explained in Daniel 8:21-22.

[←2]

For a good discussion on this topic, see Brian J. Vickers’ article, “God Fearer” in the Holman Illustrated Bible Dictionary, p. 661.

[←3]

For example, see 2 Thess. 2:13-14; 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 3:1-5; 3:14-19; 4:4–6; 5:18-20.

[←4]

Rom. 5:1-5; Gal. 5:5-6; Col. 1:4-5; 1 Pet. 1:21-22; Heb. 10:22-24.

[←5]

Beale makes an interesting point about these three characteristics when he connects them to the “work of faith and labor of love and steadfastness of hope” in 1:3 (52). There may be something to Beale’s suggestion. If you look closely at the two triads, they exhibit many similarities.

[←6]

In his July 28, 2017 blog on the Gospel Coalition website, Kevin DeYoung gave a helpful summary of 1 Thess. 2:1-12 and its importance for pastors:

“I love Paul’s description of pastoral ministry in 1 Thessalonians 2:1-12. I find in these verses 12 commitments I need to make as a pastor.

1. I will not shrink back from suffering for the gospel (v. 2). We will carry a cross, just as we call others to do the same.

2. I will preach boldly (v. 2). We will be clear in the face of fear.

3. I will not deceive (v. 3). No ulterior motives, no tricks, no gimmicks. Just plain old truth.

4. I will work to please God, not men (v. 4). The most important audience is up there, not out there.

5. I will not flatter (v. 5). Encourage, yes. Point out evidences of grace, I hope so. But no backslapping to get what we want.

6. I will not be greedy for selfish gain (v. 6). We are not in this for the money.

7. I will not seek my own glory (v. 6). It’s not about me.

8. I will be gentle like a mother (v. 7). Let’s try tenderness before toughness.

9. I will share my own self (v. 8). The pastor must freely and openly give two things to his people: he must give the gospel, and he must give himself.

10. I will work hard (v. 9). This is not an excuse to neglect one’s family or personal discipline and rest, but we should not be afraid of toil and effort.

11. I will pursue personal holiness (v. 10). It’s hard to take people where we have not gone ourselves.

12. I will exhort like a Father (v. 11-12). The preacher is not a hothead, but he’s also not a softy. He’s not trying to make everyone mad, but he’s not trying to make everyone happy either.

Pastors, how are we doing? Let’s keep these biblical priorities in front of us at all times. And parishioners, we would be immeasurably blessed if you would pray that we stay true to these things. For if God can help us follow Paul as he followed Christ, our labors among you will not be in vain (v. 1).”

[←7]

The versification in the Greek text is different from English translations. In NA^28, the words translated, “though we could have made demands as apostles of Christ” appears at the beginning of verse 7.

[←8]

The word “gentle” in verse 7 has some textual controversy behind it. Some manuscripts contain the word νήπιοι (nēpioi), which means “babe” or “infant.” Other manuscripts contain the word ήπιοι (ēpioi), which means “gentle.” Most English translations go with “gentle,” but some translations may follow the other textual tradition.

[←9]

See the discussion of Paul’s use of the “one another” phrase in Chapter Five, in the section entitled, “Paul’s Prayer for the Thessalonians (3:11-13).”

[←10]

The November 15 entry in My Utmost for His Highest, where Oswald Chambers commented on John 21:21-22: “When Peter saw him [John], he said to Jesus, ‘Lord, what about this man?’ Jesus said to him, ‘If it is my will that he remain until I come, what is that to you’”

[←11]

1 Thess. 4:15-18 has received a wide array of interpretations depending on the interpreter’s understanding of the millennium (Rev. 20:1-3) and the placement of the Rapture (being “caught up in the clouds”) within that understanding. This course interprets these verses from an amillennial perspective. For a survey of the different millennial positions and their treatment of the Rapture see the MINTS course written by Rev. G. Michael Saunders entitled, Millennial Positions: A Survey.

[←12]

For a fuller description of a Christian’s armor see Eph. 6:10-20.

[←13]

In the previous chapter, we discussed a controversial passage among Christians regarding the Rapture, and we took a traditional amillennial approach to interpreting that passage. This chapter also includes a controversial passage. Some Christians (called Continuationists) believe that prophecy and speaking in tongues continue as gifts of the Holy Spirit. Other Christians (called Cessationists) believe that these particular gifts have ceased. Continuationists will often point to verses 19-20 as admonitions to Cessationists to give up their Cessationist theology telling their Cessationist brothers and sisters to, “Quench not the Spirit, and do not despise prophecies.” On the surface, it sounds like the Continuationists have an obvious point. However, if we look more closely at the text, we will see that a Cessationist interpretation is not only possible but is preferred.

[←14]

Paul used the particle δè (de, translated as “but”) to connect his commands to “test everything,” “hold fast to what is good,” and “abstain from every form of evil” with his previous discussion of the Holy Spirit’s work.

[←15]

For a more complete discussion of the arguments for and against trichotomy, see Hendriksen, 146-150.