1 Thessalonians 2

1 Thessalonians 2:1

B. Review of Paul’s Ministry, Message, and Conduct at Thessalonica (2:1-12) 2:1 In the latter part of 1Th_1:5, Paul briefly alluded to his personal character and conduct while he was at Thessalonica. Now he launches into a more thorough review of his ministry, message, and lifestyle. The point is that the primary ministry of a Christian is the ministry of character. What we are is far more important than anything we ever say. Our unconscious influence speaks more loudly than our conscious influence. James Denney said: A Christian’s character is the whole capital he has for carrying on his business. In most other callings, a man may go on, no matter what his character is, provided his balance at the bank is on the right side; but a Christian who has lost his character has lost everything. The missionary martyr Jim Elliot wrote in his journal: In spiritual work, if nowhere else, the character of the worker decides the quality of his work. Shelley and Byron may be moral free-lancers and still write good poetry. Wagner may be lecherous and still produce fine music, but it cannot be so in any work for God. Paul could refer to his own character and manner of living for proof of what he was saying to the Thessalonians. Nine times over in this first epistle he says, You know, referring to the Thessalonians’ firsthand observation of Paul’s private as well as public life. Paul went to Thessalonica and lived a life that more than illustrated what he preached; it went beyond illustration to convincing proof. No wonder so much work in the Kingdom is shoddy; look at the moral character of the worker. Perhaps in these verses the apostle is defending himself against the false accusation of his critics. At any rate, he first reminds the Thessalonians that his ministry was successful. They themselves were living evidence that his work had been fruitful. They knew that his visit was not in vain. They themselves had been converted and a congregation had been established. 2:2 Then, too, his ministry was courageous. The bitter opposition and outrageous treatment at Philippi, including his imprisonment there with Silas, did not daunt, discourage, or intimidate him. He pressed on to Thessalonica. There, with the courage which only God can give, he preached the gospel in the face of much conflict. A less robust person could have thought of numerous theological reasons why God was calling him to more congenial audiences. But not Paul! He preached the message fearlessly despite great opposition, a direct result of the Spirit’s filling. 2:3 The apostle’s exhortation to believe the gospel was true in its source, pure in its motive, and dependable in its method. As to its source, it did not spring from false doctrine but from the truth of God. As to its motive, the apostle looked on the Thessalonians unselfishly, with their good in view, and not with any ulterior, impure desire. As to its method, there was no clever plot to deceive them. Apparently his jealous enemies were accusing him of heresy, lustful desire, and craftiness. 2:4 To Paul the ministry was a sacred stewardship. He was the steward, approved by God, and the gospel was the precious treasure that had been entrusted to him by God. His responsibility was to please God by the faithful proclamation of the message, no matter what man’s reaction might be. It was clear to him that he couldn’t please both God and man, so he chose to please God, who tests our hearts and then rewards accordingly. A steward is obligated to please the one who pays him. Preachers may sometimes be tempted to hold back the full truth for fear of repercussion from those who contribute to their support. But God is the Master, and He knows when the message is watered down or suppressed. 2:5 In verses 5-12 Paul gives an account of his behavior at Thessalonica; in doing so, he has left a splendid pattern for all servants of Christ. First of all, he never stooped to flattery or insincerity in order to achieve results. His words were honest and transparent, and his motives were free from hypocrisy. Second, he never used the work of the Lord as a cloak under which he could hide a selfish desire to get rich. His service was not a false front for covetousness. To disprove any charge of flattery, he appeals to the saints. But to disprove any thought of covetousness, he appeals to God, who is the only One who can read the heart. 2:6 Here we have another impressive insight into the character of this great man of God. As apostles of Christ, he and his colleagues were entitled to financial support (here called glory) from the Thessalonians. But they were determined that they would not be burdensome to them, so they worked day and night to provide for their own needs. It was a different story in Corinth. There Paul worked so as not to give his critics any ground for accusing him of preaching for money. In Thessalonica he worked because the saints were poor and persecuted, and he did not want to be an added burden to them. 2:7 Instead of lording it over God’s heritage, he was gentle among them as a nursing mother caring for her own children. Paul realized that new converts need nursing, and he carried on this ministry with all the solicitude of a devoted mother. 2:8 So deep was his affectionate concern for them, he was anxious to share with them rather than to receive from them. His was not a cold, perfunctory dispensing of the gospel of God but a pouring out of his very soul. He loved them, and love is heedless of cost. Like his Master, he did not come to be served, but to serve and to give his life (Mar_10:45). 2:9 A further evidence of Paul’s unselfishness is here: we see him working as a tentmaker in order to earn a living so that he could minister to the people without being a burden to any of them. While it is true that the gospel preacher is entitled to financial support from other Christians, it is commendable to see him foregoing this right, if necessary, from time to time. A true minister of Christ will continue to preach the gospel whether he receives money for it or has to work to finance himself. Notice the expressions labor and toil and night and day. The gospel didn’t cost the Thessalonians a penny, but it cost Paul plenty. 2:10 The believers could testify to Paul’s exemplary behavior toward them; and God also was a Witness that he was devout (or holy), just (or righteous), and blameless. Holy, that is, separated to God from sin. Righteous in character and in conduct. Blameless toward God and man. If the best sermon is a holy life, Paul was a great preacher. Not like another preacher whose eloquence was greater than his conduct: when he was in the pulpit, the people wished he would never leave it, but when he was out of it, they wished he would never enter it again! 2:11 In verse 7, he had compared himself to a nursing mother; now he changes the figure to that of a devoted father. If the former suggests tenderness and affection, the latter suggests wisdom and counsel. As a father, he exhorted them to live a holy life, he encouraged them to go on for the Lord in spite of persecutions, and he testified concerning the blessedness of obedience to the will and word of God. 2:12 The goal of Paul’s ministry was that the saints might walk worthy of God who calls them into His own kingdom and glory. In ourselves we are unworthy of God or of a place in heaven; the only worthiness we have is found in the Lord Jesus Christ. But as sons of God, we are expected to walk worthy of the high calling. We can do this by submitting ourselves to the control of the Holy Spirit and by confessing and forsaking sin in our lives continually. All who are saved are subjects of God’s own kingdom. At the present time that kingdom is invisible, and the King is absent. But the moral and ethical teachings of the kingdom apply to us today. When the Lord Jesus returns to reign, the kingdom will then be set up in visible form, and we will share the glory of the King in that day.

1 Thessalonians 2:13

C. Review of the Thessalonians’ Response to the Gospel (2:13-16) 2:13 Now the apostle picks up another theme which he had touched on in 1:5athe Thessalonians’ response to the preaching of the gospel. When they received the message, i.e., heard it, they did not receive, i.e., accept it as the word of men but as the word of God. The NKJV brings this out clearly: For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. Paul is deeply thankful for their reception and acceptance of the message. This is another example of his selflessness. Most of us want others to believe what we say simply because we say it. But man’s word forms a shaky foundation for faith. Only God can be fully trusted, and it is only when His word is trusted that results are produced in hearts and lives. This is what happened to the Thessaloniansthe word was working effectively in their lives because they believed. Walter Scott wrote: His Wordthe Bibleis inspired, or God-breathed, in all its books and parts as originally written. It is our only authority in all things, for all circumstances, and all times. There is needed a generation who shall tremble at the Word of God. It is life’s chart; our guidance, our light, our moral safeguard. Thank God for the Sacred Volume. 2:14 What results had the Bible produced in the lives of these believers? Not only had they been saved; they were enabled to stand firm in the face of severe persecution. This was good evidence of the reality of their conversion. By their steadfast endurance, they became imitators of the Christian churches in Judea. The only difference was that the Thessalonians suffered at the hands of their Gentile countrymen, whereas the believers in Judea were persecuted by the Judeans. 2:15 At this mention of the Judeans, Paul launches into an indictment of them as arch-opponents of the gospel. And who should know better than he? At one time he had been a ringleader of those Jews who attempted to liquidate the Christian faith. Then after his conversion he himself felt the sharp edge of the sword of their persecution. The crowning sin of the Jews was killing the Lord Jesus. While the actual crucifixion was carried out by the Romans, it was the Jews who stirred them up to do it. This came as a climax to centuries of persecution of God’s prophets sent to the nation of Israel (Mat_21:33-39). In the Christian era, they had already persecuted Paul and other apostles, mistakenly thinking that they were pleasing God. Their actions were displeasing to Him and they made themselves contrary to all men. 2:16 Not content to reject the gospel themselves, they were determined to prevent Paul and his associates from preaching the message to the Gentiles. Nothing infuriated them more than to hear that Gentiles could be saved in the same way as Jews. In their opposition to the will of God, they were carrying on where their fathers had left off: always to fill up the measure of their sins. It was as if they were determined to keep the cup of their guilt full at all times. But their doom is pronounced, for wrath has come upon them to the uttermost. Paul does not specify what he means by this wrath. Perhaps it is a general statement of impending judgment as a result of a full measure of guilt. We do know that within twenty years (a.d. 70) Jerusalem was destroyed and the surviving Jews were scattered throughout the earth. From passages such as this, some have suggested that Paul was anti-semitic and that the NT is an anti-semitic book. The truth is that Paul had a deep love for his countrymen, the Jews, and was even willing to be cut off from Christ if it could have meant their salvation (Rom_9:1-3). Though his ministry was primarily to the Gentiles, he never lost his burden for the evangelization of the Jews; at times this burden almost seems to have taken precedence over his primary mission. What the apostle says here about the Judean leaders is historical fact and not personal invective. And we must remember that God moved him to write what he did. Anti-semitism is unchristian and cannot be justified under any circumstances. But it is not anti-semitic to say that the Jewish people are charged by God with the death of His Son (Act_2:23), just as the Gentiles also are held responsible for their part (1Co_2:8).

1 Thessalonians 2:17

D. Explanation of Paul’s Failure to Return to Thessalonica (2:17-20) 2:17 In the next four verses, the apostle explains his failure to return to Thessalonica. Perhaps his carping critics accused him of cowardice in not going back because of the opposition he had encountered there. Paul first makes it clear that the separation was only physical. The expression having been taken away from you means that they were orphaned by the departure of their spiritual father. However, his affectionate interest in them had never waned. Notice the words that express the intensity of his love: endeavored more eagerly … with great desire. 2:18 Twice he had tried to go back to Thessalonica, but twice Satan had hindered. The exact nature of Satan’s opposition is not always known. Neither do we know how Paul could be sure it was the devil who hindered him and not the Lord. In Act_16:6 we read that Paul and his party were forbidden by the Holy Spirit to preach the word in Asia. In the next verse, they tried to go to Bithynia but the Spirit would not permit them to go. How can we know when it is the Spirit and when it is the devil who is hindering? Perhaps one way is this: when we know that we are in the will of God, any hindrances that arise are not the Spirit’s work but the devil’s. Also, Satan can be expected to hinder whenever God is blessing. But God always overrules Satan’s opposition. In this particular case, Paul’s inability to go to Thessalonica resulted in the writing of this Letter. The Letter, in turn, has resulted in glory to God and blessing to us. 2:19 Why was the apostle so interested in going back to the Thessalonian believers? Because they were his children in the Lord. He had pointed them to Christ and felt responsible for their spiritual growth. He knew that he would have to give an account of them in a coming day. They were his hope of reward at the Judgment Seat of Christ. He wanted to be able to rejoice in them. They would be his crown of rejoicing before the Lord Jesus Christ at His coming. It seems obvious from this verse that Paul expected to recognize the Thessalonians in heaven. And it follows that we too will know our loved ones in heaven. In verse 19 Paul speaks of his children in the faith as being his crown. Elsewhere in the NT we read of other crowns: the crown of righteousness (2Ti_4:8); the crown of life (Jam_1:12; Rev_2:10); the crown of glory (1Pe_5:4)all of them incorruptible (1Co_9:25). 2:20 The saints were his glory and joy. He had invested in human personality and his reward was spiritual sons and daughters who would worship the Lamb of God for all eternity.

EXCURSUS ON THE COMING OF THE LORD In verse 19, we have the first use of the word coming in 1 Thessalonians with regard to the Lord’s return. Because this is the major theme of this Epistle, we are going to pause here and give an explanation of what we believe to be the scriptural teaching on the subject. There are three principal Greek words used in the NT with reference to Christ’s return: parousia (pa-roo-SEE-ah): coming and subsequent presence apokalupsis (apo-KAL-yoop-sis): unveiling, revelation epiphaneia (epi-FAHN-ee-ah): manifestation The word most commonly used is parousia. It means a presence or a coming alongside. Vine says it denotes both an arrival and a consequent presence. When we think of the Lord’s coming, we should think of it not only as a momentary event but as a period of time. Even in English, the word coming is used in this way. For instance, Christ’s coming to Galilee brought healing to multitudes. Here we do not mean the day He arrived in Galilee but the whole period of time He spent in that area. So when we think of Christ’s coming, we should think of a period of time rather than an isolated event. Now if we take all the occurrences of parousia in the NT, we find that they describe a period of time with (1) a beginning, (2) a course, (3) a manifestation, and (4) a climax.

1. The beginning of the parousia is the Rapture. It is described in the following passages (the word which translates parousia is italicized in each case): For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming (1Co_15:22-23). But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words (1Th_4:13-18). Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to him … (2Th_2:1). Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand (Jam_5:7-8). And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming (1Jo_2:28).
2. The course of the parousia includes the Judgment Seat of Christ when rewards will be given to believers for faithful service: For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? (1Th_2:19). Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ (1Th_5:23). Another event which should probably be included in the course of the parousia is the Marriage Supper of the Lamb. From its location in the book of Revelation, we know that it will take place prior to Christ’s glorious reign. We include it here even though the word coming is not used in connection with it. And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, Alleluia! For the Lord God Omnipotent reigns! Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, Write: Blessed are those who are called to the marriage supper of the Lamb! (Rev_19:6-9).
3. The manifestation of Christ’s coming is His return to earth in power and great glory to reign as King of kings and Lord of lords. The Rapture will not be seen by the world; it takes place in a split second. But every eye will see Christ when He comes to reign. Therefore it is called the manifestation of His parousia. This is the third phase of His coming. Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age? (Mat_24:3). For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be (Mat_24:27). But as the days of Noah were, so also will the coming of the Son of Man be (Mat_24:37). And [they] did not know until the flood came and took them all away, so also will the coming of the Son of Man be (Mat_24:39). So that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints (1Th_3:13). And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming (2Th_2:8). For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty (2Pe_1:16). [Here Peter is speaking about the manifestation of Christ’s parousia as it was pre-pictured on the Mount of Transfiguration.]
4. Finally we have the climax of the parousia. It is referred to in the following verse: Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation (2Pe_3:4). In this latter chapter we read of scoffers who will arise in the last days, denying the probability of Christ’s return. What aspect of the parousia do they mean? Are they referring to the Rapture? No. They probably know nothing about the Rapture. Are they referring to Christ’s coming to reign? No. It is apparent that they are not. The entire context indicates that they are ridiculing the final punishment of all evildoers by the Lord. They mean a last, climactic judgment of God on the earth, or what they call the end of the world. Their argument is that they have nothing to worry about. God hasn’t intervened in history and He won’t intervene in the future. So they feel free to continue in their evil words and deeds. Peter answers their scoffing by pointing forward to the time, after the thousand-year reign of Christ, when the heavens and the earth as we now know them will be utterly destroyed. This climax of Christ’s parousia is after the Millennium and at the inauguration of the eternal state. In addition to parousia, the other two words used in the original language of the NT to describe the coming of the Lord are apokalupsis and epiphaneia. Apokalupsis means an unveiling or a Revelation. Bible students are divided whether it always refers to the third phase of Christ’s comingHis coming to the earth in power and gloryor whether it might also refer to the Rapture when He will be revealed to the church. In the following verses it could refer either to the Rapture or to the coming back to the earth to reign over it: So that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ (1Co_1:7). That the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ (1Pe_1:7). Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ (1Pe_1:13). But rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy (1Pe_4:13). In another passage this word seems to refer quite clearly to Christ’s coming to reign: And to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels (2Th_1:7). Epiphaneia means a manifestation or an appearing. Again, some think it refers both to Christ’s appearing for His saints and to His appearing with His saints; others say it refers only to the latter. The word is found in the following passages: And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness (lit., manifestation) of His coming (2Th_2:8). That you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing (1Ti_6:14). I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom (2Ti_4:1). Finally, there is laid up for me the crown of righteousness, which the Lord, the Righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing (2Ti_4:8). Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ (Tit_2:13). The first and third verses clearly describe the appearing of Christ to the world. The others could conceivably refer to the Rapture also. The one thing that is clear is that both the Rapture and Christ’s coming to reign are held before the believer as events for which he waits with eagerness. At the time of the Rapture, he will see the Savior and will receive his glorified body. When Christ returns to earth, the believer will appear with Him in glory (Col_3:4). It is at this time also that the believer’s rewards will be manifested.

These rewards are given out previously at the Judgment Seat of Christ, but they are seen by all when Christ comes to reign. What are the rewards? In Luk_19:17-19 there is a hint that they have to do with local rule in the Millennium. One person is made ruler over ten cities, another over five. By studying the various references to the Lord’s coming, we have seen that it refers to a period of time rather than to a single event, and that this period of time has various phases or stages. There is a beginning, a course, a manifestation, and a climax. It begins with the Rapture, includes the Judgment Seat of Christ, will be visibly displayed when Christ returns to earth, and will end when the heavens and earth as we now know them are destroyed by fire.