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LESSON 3 • 1 & 2 Thessalonians
“That You Might Believe and Have Life In His Name” (John 20:31)
Preparation for New Testament Survey, February 19, 2006
1 & 2 Thessalonians
INTRODUCTION
Thessalonica was a key city in Paul’s missionary strategy. Its location on theEgnatian Way, its fine harbor, and its role as capital and chief seaport ofMacedonia made it an ideal place to plant a new church.
To set the stage for the writing, after Paul’s prison experience in Philippi at the start of his first European campaign (Acts 16:19-24; 1 Thessalonians 2:1-2), he traveled 90-100 miles southwest to the capital city of Macedonia and proclaimed Jesus as Messiah in the synagogue in Thessalonica (Acts 17:1-3). Some Jews were converted, but even more God-fearing Greeks, and then there is that specific reference to “not a few prominent women” (v. 4).
This success stirred other Jews of the city to a jealous rage. For fear of their lives, by night Paul and Silas escaped to Berea and there they enjoyed further success until the enraged Jews from Thessalonica came and again interfered (Acts 17:10-15). After that, Paul went to Corinth which became his operational center (Acts 18:1-4).
During his stay there, Silas and Timothy joined him from Macedonia(Acts 18:5). According to 1 Thessalonians 3:2-6, Paul had sent them to the Thessalonians because of his concern for them and they had just returned. Consider the example Paul has set in entrusting this type of pastoral responsibility to men like Silas and Timothy. Research and discover more about these two men.
The Apostle Paul was a prolific letter writer. While on the move from place to place, he was able to keep in touch with the churches he established by sending co-workers to hand deliver his letters. Paul was very sensitive to new, ever-evolving problems that he sought to address in the “spirit of Christ.” From all indications, Paul expected his letters to be read at a congregational meeting, thus to serve as an apostolic directive in lieu of his personal visit. When you read this letter, imagine hearing it read in this context.
First Thessalonians was written about A.D. 50 and was one of the first epistles written by Paul (keep in perspective, this was only 20 years removed from the crucifixion of Christ). Beyond that, many of these Christians would have been saved for no more than a few months.
MONDAY
The real issue these young Christians at Thessalonica faced was having “staying power” in the face of oppression. It seems they were being attacked from several different sides. Likely some of the oppression of these young Greek converts is coming from Jews; but 1 Thessalonians 2:14 says they have also suffered at the hands of their own countrymen.
We find among these early believers what we find in other Christians to whom Paul wrote - an enthusiastic reception of the gospel did not necessarily mean a thorough grasp of what they had heard.
It is neat to see how Paul reminds the Thessalonians of their beginning days in the Lord in order to strengthen their sense of identity (1:1-10). Though complimentary of their faith advances, you can sense in Paul’s words a feeling of anxiety.
Paul knew these young converts had begun well. What they needed now was encouragement. There is an important place in all churches for a “ministry of encouragement.”
In chapter 2, Paul makes a defense of his ministry. He claims freedom from the classic three vices: love of pleasure, love of possessions, and love of glory. Paul felt a “divine calling” on his life and ministry (v. 4).
This letter is remarkable for the glimpse it gives us of the personality of Paul and of his genuine concern for the welfare of these young converts. Pick out some of the phrases in chapter 2 that highlight Paul’s nurturing and shepherding emphasis.
Describe the transforming power of the word as Paul describes it in 2:13. To where do we turn for “power” (strength) in times of adversity? Note as you read through 1 Thessalonians the implicit challenge Paul is giving to live different from the world.
Paul bears out in this letter that living by this new standard and our allegiance to Jesus Christ will inevitably involve persecution and affliction (1:6; 2:14-16; 3:4).
TUESDAY
With their confidence having been shaken no doubt by the death of some in their community of faith, Paul wrote “whether we are awake or asleep, we may live together with Him” (5:10) as words of encouragement. They apparently anticipated the climactic triumphant return (1:10) of Christ to happen in their lifetime.
In response to their concern, Paul responds and first gives them a picture of the end times (4:16-18) that makes clear that those who have already died will not in any way be disadvantaged at the coming of the Lord.
Secondly, he warns that the time of the Lord’s second coming cannot be calculated or predicted (5:1-3).
A third and more important point is that this crisis in their faith had come about because they had forgotten a fundamental part of their identity – that victory over death and sin had already been won in the resurrection of Jesus Christ (1:9-10; 4:17). When someone begins to doubt, why is it so important to take them back to the central tenet of our faith – a belief that Jesus died and rose again!
Paul wants the Thessalonians to live appropriately within this “in-between”time. While they are to always be watchful and ready, he wanted them to be people whose faith and convictions have transformed every aspect of their lives (5:4-24).
The moral delinquencies of the Thessalonian Christians probably were related to their failure to grasp the full significance of the Christian hope.
Why is it such a serious matter to lose confidence in our hope in Christ?
WEDNESDAY
Likely within a few weeks after dispatching his first letter, Paul learned that the problems at Thessalonica were more serious than he had supposed. The tone of 2 Thessalonians is definitely sharper than the first letter.
Though he begins this letter with high praise for the Christians there (1:1-4), he quickly gets to the heart of why he writes this second letter. The obsession of some of the members concerning the end of the world (even after receiving Paul’s first letter), had reached a panic level. The nature of the crisis is suggested in 2 Thessalonians 2:1-2, some even to the point they had abandoned their occupations and devoted themselves entirely to waiting for Jesus to come.
Here’s a sidebar. Some adopt a wrong “prosperity theology” that holds that God is absent when we suffer and that our suffering calls God’s righteous judgment into question. Paul took the exact opposite view and insisted that the suffering of these early Christians was evidence of the righteous judgment of God (1:4-6).
When we are at our weakest, encountering “insults, distresses, persecutions, difficulties,” we are at our strongest because Christ’s power is clearly seen in us. This is one of the great paradoxes of the Christian faith.
Paul’s central purpose in writing this letter was to quiet the fanatical excitement in the church. The agitation he expresses was apparently increased by alleged revelations and prophecy by some ecstatic individual and also by a letter supposedly having come from Paul. This caused Paul to draw attention to his signature, which was added by his own hand as a token of authenticity for all his letters (3:17).
THURSDAY
Why did they think the end to be so imminent? Paul seems to identify three reasons that contributed to this crisis in their faith:
The immaturity of their faith.
When Paul refused in the first letter to give them a timeline for the end and only called for readiness, he fed their obsession and preoccupation with this already well-established fear.
What Paul had rather called for was to divert their attention to living holy lives in a faith community.
Secondly, Paul corrects the narrowness of their vision. Their local affliction is not necessarily the climax to world history. More is at stake in God’s work than their experience. In this context, Paul suggests factors must be in place before the grand reversal of things: the reign of lawlessness will be personified in a “son of perdition” who is a minion of Satan (2:9). Paul says the general period of the lawless one’s dominance has begun (2:7), so they are in the endtimes but they are not at the climax.
Rather, Paul refers in 2:7 to a person that is keeping the whole process in check.
Thirdly, Paul tries to direct their attention away from apocalyptic scenarios (“what if . . . ?”) to their own lives.
He suggests their proper focus in two prayers: “that our God may count you worthy of his calling, and that by his power he may fulfill every good purpose of yours and every act prompted by your faith” (1:11).
“May our Lord . . . encourage your hearts and strengthen you in every good deed and word”(2:17).
One of the questions of 2 Thessalonians is the contradiction of the end times which implies a schedule of events whereas Paul’s first letter explicitly denies any such sequence. These are best understood as Paul’s staged approach to dealing with their panic rather than some redefining of his systematic theology on the subject of end times.
FRIDAY
The pastoral intent of this letter is clear: Paul wanted to move the Thessalonians away from a preoccupation and obsession about the end.
Paul sharply rebukes those who have given up their worldly occupations telling them to get back to work (3:6-12).
As in his first letter, Paul sees thetime between the resurrection and the second coming not as one of meaningless waiting but as a time enriched by the presence of the Lord through the Holy Spirit and shaped by His call to holiness (2:13).
Without giving some of the varied interpretations on “the man of lawlessness,” suffice it to say this section points to the continual cosmic struggle between God and Satan as they war over the souls of men. While Paul speaks to the power and influence of Satan over the hearts and minds of men, he also points out in this section that the Lord has and can put some restraining hold on the forces of evil until He comes again (2:7).
What do you do with someone who breaks the fellowship and disregards the teaching of scripture? Paul says in 4:14-15 to “take special note of that person and do not associate with him in order that he may feel ashamed.” Is this discipline to be done with hostility, bitterness or as punishment? Also consider Gal. 6:1-5.
© 2006, Pleasant Valley Church of Christ
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