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1Thessalonians
Overview |
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Chapter 1 |
Chapter 2 |
Chapter 3 |
Chapter 4 |
Chapter 5 |
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LOOKING BACK |
LOOKING FORWARD |
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Personal Reflections
Historical |
Practical
Instructions
Exhortational |
Ministry
In
Person |
Ministry
in Absentia
(Thru Timothy) |
Ministry
by
Epistle |
Word and Power
of the Spirit |
Establishing &
Comforting |
Calling & Conduct |
4:13ff
Comfort |
5:12ff
Commands |
1
Salvation |
2
Service |
3
Sanctification |
4
Sorrow |
5
Sobriety |
|
Exemplary Hope of
Young Converts |
Motivating Hope of
Faithful Servants |
Purifying Hope of
Tried Believers |
Comforting Hope of
Bereaved Saints |
Invigorating Hope of
Diligent Christians |
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Written from Corinth
Approximately 51AD |
|
Modified from the
excellent book
Jensen's Survey of
the NT |
OUTLINE OF
1THESSALONIANS
CHAPTERS 1-3 |
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CHAPTER |
THEME |
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1 |
An Exemplary Conversion |
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2 |
An Exemplary Witness |
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3 |
An Exemplary Follow-Up |
FOR YOU YOURSELVES KNOW,
BRETHREN: Autoi gar oidate, (2PRAI) adelphoi:
For (1063)(gar)
is a conjunction basically introducing an explanation and here opens
this section marking the transition from Paul's primary thanksgiving
for his assurance of the authenticity of their conversion (1Thes
1:2-10) to the body or of the letter (1Thes 2:1-5:22).
What the for links
back to is debatable. Some feel that the fact
that Paul begins with our coming indicates that he is linking this back to the related
subject in
1Thessalonians 1:9 (note)
what kind of reception we had with you.
Ryrie on the other hand feels that...
This verse builds on 1Thes
1:5. not in vain = not without results.
Paul returns to this subject in 1Thes 2:13, after reviewing his ministry
(1Thes 1:1-12). (The
Ryrie Study Bible: New American Standard Translation: 1995. Moody
Publishers)
Hiebert agrees writing
that...
The conjunction for (gar),
not represented in the NIV rendering, is usually used to link a
statement with what has immediately preceded, but here it obviously
does not substantiate the reference to Christ's deliverance from
coming wrath (note
1Thessalonians 1:10).
Clearly the connecting link is broader and finds its proper
explanation "in the train of thought which was running in the
Apostle's mind."'
Best agrees that "for" links back "to the whole of 1Thes 1.2-10 with
special reference to
1Thessalonians 1:5
where the entrance of Paul was discussed."' Thus Paul here takes up
explicitly the defense already hinted at in
1Thessalonians 1:5.
This entire section is in fact an elaboration of the two points
mentioned in
1Thessalonians 1:9.
1Thes 2:1-12 are an expansion of what kind of reception you gave us,
whereas 1Thes 2:13-16 renew the theme of how you turned to God from
idols to serve the living and true God.
Paul had informed the readers about the reports he was continually
receiving concerning the ministry at Thessalonica (note
1Thessalonians 1:9),
but the Thessalonians were not dependent on such reports for their
knowledge of what happened. (Hiebert,
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
MacDonald makes the
salient point that...
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. (MacDonald,
W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or
Logos)
The Disciple's Study Bible has an interesting comment noting
that...
Paul outlined his method of
evangelism and gave us an example to follow:
he ministered despite hardship and
persecution;
he ministered with pure motives;
he ministered the true gospel of Christ;
he ministered for God's glory;
he ministered selflessly;
he ministered in humility;
he ministered with care and sacrificial love;
and he ministered long and laboriously.
Little wonder Paul could say "our
visit to you was not a failure'' (v 1). (Disciple's
Study Bible)
In this section (1Thes 2:1-12) Paul
reminds the Thessalonians of how the missionaries had chosen to
minister, live and work while in their presence and in so doing
provides them a description of the specific behaviors and attitudes he
desired for them to imitate, in so doing also providing a model that
is applicable to all believers everywhere. Paul alludes to his desire
(in the context of discussing work) for them to imitate his walk in
the second epistle, writing that the missionaries worked ...
in order to offer ourselves as a
model (see
tupos)
for you, that you might follow our example.
(2Thes 3:9)
For you yourselves know - An appeal again to the Thessalonians
own experience (cf. 1Thessalonians
1:5), as distinguished from the report of others,
and strengthened in the present instance by the repetition of the
significant word brethren. You is emphatic in the Greek
emphasizing that the Thessalonians knew personally how Paul’s team
came into Thessalonica with the gospel (see notes 1Thessalonians
1:5;
2:1,
2:2,
2:5,
2:11;
4:2).
Know (1492)
(oida) refers to having come to a perception or realization of
something. Oida generally means to know intuitively or instinctively.
To be acquainted with. To have information about. Know occurs
repeatedly throughout chapter two, emphasizing that the Thessalonians
knew this gospel team intimately. Paul was reminding them of his
exemplary witness, not to boast but that they too might walk in a
manner worthy of the God Who calls us into His own Kingdom and glory.
Michael Holmes in the NIV
Application Commentary (Zondervan) observes that...
The repeated appeal to the
Thessalonians’ own knowledge of these two matters (1Thes 2:1-2, 5,
9-11) serves both to minimize the distance between Paul and the
Thessalonians and to reinforce the relationship between them — points
characteristic of ancient “letters of friendship”
Not only do others report the power and efficacy of our preaching
among you, but you yourselves are experimentally acquainted with it as
Paul had recorded in chapter 1...
for our gospel did not come to you
in word only, but also in power and in the Holy Spirit and with full
conviction; just as you know what kind of men we proved to be among
you for your sake. (See note
1Thessalonians 1:5)
Brethren (80)
(adelphos from collative a = denoting unity + delphús
= womb) (used
18x in 1Thessalonians
proportionately greater than any other Pauline epistle) is literally one born from same womb and so a male having the
same father and mother as reference person. Figuratively, adelphos as
in this verse refers to a close associate of a group of persons having
well-defined membership, specifically here referring to fellow
believers in Christ who are united by the bond of affection.
THAT OUR COMING TO YOU WAS
NOT IN VAIN: ten eisodon hemon ten pros humas hoti ou kene gegonen,
(3SRAI): (1Thes
2:13;
1:3-10;
2 Thessalonians 3:1
) (1Thes
3:5;
Job 39:16;
Psalms 73:13;
127:1;
Isaiah 49:4;
65:23;
Habakkuk 2:13;
1 Corinthians 15:2,10,58;
2 Corinthians 6:1;
Galatians 2:2;
4:11;
Philippians 2:16)
The Jerusalem Bible
renders it "our visit to you has not proved ineffectual."
Coming (our entering in) (1529)
(eisodos from eis = in + hodos = a way) literally
means a way in, an entrance. Eisodos can refer to the action of coming in (access, entrance). It is used in the first chapter of
entrance upon Gospel work into the locality and/or as the reception
given (acceptance or welcome as in 1 Thes 1.9...
For they themselves report about us
what kind of a reception (eisodos) we had with you, and how you turned to God
from idols to serve a living and true God (see
note)
McGee puts it this way...
When he (Paul) came to
Thessalonica, it rocked a great many folk, bringing many to a saving
knowledge of Christ. And it brought a church into existence. Paul was
not simply talking about a theory or a philosophy, but about something
that worked in Thessalonica. The gospel walked down the streets of
that city, and it got into the hearts and homes and lives of men and
women. (McGee,
J V: Thru the Bible Commentary: Thomas Nelson
or
Logos)
Was not - is more literally
"had not come to be" or "that it has not become empty".
Literally it reads "that it did not become vain".
Was not (1096)
(ginomai) refers to what has come into existence. Ginomai
in
perfect tense
point to fact that an enduring result was secured, that the effects of Paul and Silas' coming to
Thessalonica continued into the present. The perfect tense
expresses this as an accomplished, unassailable fact. And this effect
continues even into eternity
for Paul says later that the Thessalonian believers are his
hope and joy and
crown of exultation...in the presence of our Lord Jesus at His coming!
(see note
1Thessalonians 2:19)
A T Robertson (Word
Pictures) rightly notes
that
Every pastor watches wistfully to
see what will be the outcome of his work.
Vain (2756)
(kenos) means empty, hollow, vain, fruitless, without usefulness or
success. Kenos can also refer to that in which there is nothing of
truth or reality and which is thus false or fallacious. Kenos can
describe one who cannot be depended upon and whose deeds do not
correspond to his words.
Paul used
kenos
again in chapter 3 writing that...
when I could endure it no longer, I
also sent to find out about your faith, for fear that the tempter
might have tempted you, and our labor would be in
vain.
(See note
1Thessalonians 3:5)
A similar expression is used by Paul in his letter to the saints at
Philippi exhorting them to be continually
holding fast the word of life, so that in the day of Christ I will
have reason to glory because I did not run in vain
[kenos] nor toil in vain
[kenos]
(Philippians 2:16
note)
Both the previous passages refer to
laboring to the point of exhaustion, something Paul did not want to be
for naught (in vain). It is therefore no coincidence that
kenos is used here at the
beginning of a section which not only alludes to Paul's
tent-making activities (1Thessalonians
2:9 - note), but also the labor and effort of his
whole evangelistic work (1Thes
2:2,
2:8).
Robertson (Word
Pictures) uses the
related word mataios (3152)
stating that...
In 1Cor 15:14, 17 Paul
speaks of empty the preaching and vain the faith (both vain if the
resurrection is not truth). One easily leads to the other...
1Cor 15:14 and if Christ has not been
raised, then our preaching is vain (kenos), your faith also is vain.
1Cor 15:17 and if Christ has not been
raised, your faith is worthless (mataios); you are still in your sins.
Kenos is often used in speaking of work which is either futile
and useless in itself (1Cor 15.58), receives no reward (Mk 12.3; Lu
20.10), or produces no result (1 Cor 15.10).
Paul's coming to the Thessalonians was not empty of real meaning or
purpose and was not a failure (in the sense of being ineffective)
for they themselves are, in view of their genuine conversion (their "work
of faith, labor of love and steadfastness of hope in our Lord Jesus
Christ"
1Thessalonians 1:3)
the evidence of the efficacy and success of the Gospel which is the
power of God unto salvation (Romans
1:16 - note).
Paul and Silas had arrived in Thessalonica which apparently had no
believers in Christ (see notes
Acts 17:1-9). They left a
vibrant, dynamic church that was imitating their example,
growing in faith and love, standing steadfast against persecution, and becoming an example to
all believers sounding forth the gospel across the world. Their coming with the gospel had resulted
in changed lives and so clearly their visit had not been a failure
(kenos). The occasion for the writing of this letter in fact was when Paul had learned from Timothy (see note
1Thessalonians 3:6) that the assaults
of Satan had not annulled or derailed their labors at Thessalonica.
On the other hand one could also
interpret not in vain as a reference to the character
and ethic of the missionaries and their work. In other words their
approach was not with unsound motives or methods (as described in
1Thes 2:2-12; cf their "exemplary witness"). But while not in vain
might refer to the character of their mission and not the results of
their labors, in fact it surely true that character cannot be
separated from results and thus their sound character produced
credible results, so that neither of these were in vain!
Guzik notes that not in
vain could refer here...
either to the result of the
ministry, or the character of the ministry. Because it was
evident to everyone that Paul’s ministry in Thessalonica was a
success, it is better to see it as a reference to the character of
Paul’s ministry. His coming was not empty or hollow, as if he were a
mere salesman or marketer.
Green explains this section
noting that...
The Thessalonians knew what kind of
persons Paul and the others were (1Thessalonians
1:5b), and this
section now helps them to remember in detail the blameless character
they exhibited. The call to remember what they already knew appears
frequently in this section (1Thess
2:1,
2:2,
2:5,
2:9,
2:10,
2:11)
and at other points in this letter (1:5;
3:3,
3:4;
4:2;
5:2;
and cf. 2 Thess. 2.5-6; 3.7). In ancient ethical instruction,
moralists commonly called their readers to remember what they already
knew (e.g., Dio Chrysostom 17.1-6), and Paul repeatedly does the same,
bringing to mind not only the teaching he had previously given the
church but also helping them recall his character upon his “entry” to
the city (see
1Thessalonians 1:9).
He reminds the Thessalonians that his entry was not a failure. (Green,
G. L. The Letters to the Thessalonians. The Pillar New Testament
Commentary. Grand Rapids, Mich.; Leicester, England: W. B. Eerdmans
Pub.; Apollos)
Vine has a thoughtful note
worth pondering...
Though the apostle well knew that
no labor in the Lord is vain, 1 Corinthians 15:58 (Therefore,
my beloved brethren, be steadfast, immovable, always abounding in the
work of the Lord, knowing that your toil is not in vain in the
Lord.), he also knew that only in the day of Christ, when all
service is to be reviewed by the Lord, 1 Corinthians 3:12, 15 (Now
if any man builds upon the foundation with gold, silver, precious
stones, wood, hay, straw...15 If any man's work is burned up, he shall
suffer loss; but he himself shall be saved, yet so as through fire.),
will it be finally manifest whether or no he had run and labored in
vain,
Philippians 2:16 (holding fast the word of life, so that in
the day of Christ I may have cause to glory because I did not run in
vain nor toil in vain.). He earnestly desired,
therefore to assure himself of the stability of his work, and such
tidings as Timothy had brought comforted and gladdened his heart,
1Thes 3:6-8. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
or
Logos)
(Comment: Dear reader, today would be a good time to ponder
your life work.
{Download and read John Piper's book
Don't Waste Your Life} Is
your work "in Christ"
{John 15:5} and destined
to endure the Refiner's fire and so last
throughout eternity (see
note
Ephesians 2:10)? Or is it
"in self" and destined for destruction? Is
there some disciple you need to call to see how they are walking in
their Christian life?)
><> ><> ><>
Our Daily Bread - The Fear of Man
Bringeth a Snare - The pioneer evangelist Peter Cartwright spent 70
years in the work of the Lord and always preached the Word of God
without fear or favor. One Sunday he was asked to speak at a Methodist
church in the southern part of the United States. During the song just
before the message, the pastor whispered to him that Andrew Jackson
had just entered the sanctuary. He cautioned Cartwright to be very
careful of what he said lest he offend their famous guest. The
evangelist, however, knowing that “the fear of man bringeth a snare”
(Pr 29:25), was determined not to compromise the truth. He also knew
that great leaders need the Lord as much as anyone, so he boldly
proclaimed the gospel. In fact, halfway though his sermon he said, “I
understand that Andrew Jackson is present in the congregation today.
If he does not repent of his sins and accept Jesus Christ as his
personal Savior, he will be just as lost as anyone else who has never
asked God for His forgiveness.”
Instead of becoming angry, Jackson admired the preacher for his
courage. He listened with keen interest to the message and felt such
deep conviction that after the service Cartwright was able to lead him
to the Lord. From that moment on, the two became the best of friends.
The fear of man should never keep us from speaking out for Christ. The
gospel is a powerful message, and the indwelling Holy Spirit will
impart power to our words (see note
2 Timothy 1:7). Holy boldness is needed, and if
we trust Christ, holy boldness will be given. - H.G.B.