1 Thessalonians – BiblicalCulture

Once the text of 1 Thessalonians has been analysed and the occasion, purpose, and main point of the letter has been determined (see my summary HERE), then the theology that is found within 1 Thessalonians can be determined. The theology of 1 Thessalonians must be determined after analysing the text so that we avoid distorting what Paul, Silvanus, and Timothy were saying and so that we avoid reading into the text our own theology. A good way to determine the theology of 1 Thessalonians is to list theological categories and then go back through the letter while writing down what the letter says about the various topics listed. The theological categories should reflect the content of the letter, so they are not chosen arbitrarily. The theological categories that I have chosen are below and theology contained in them is what I have derived from the text from my own study of 1 Thessalonians (click the hyperlink to go directly to that section): God the Father Jesus The Holy Spirit Satan Salvation Identity and Life of the Believer Identity and Life of the Non-believer The Church End Times (eschatology) Other Major Themes or Topics (encouragement, knowledge, and holiness) 1. God the Father: His Person and Role in 1 Thessalonians God is called “the Father” (1:1), “our Father” (1:3), and “the God of peace” (5:23). The references to God being father suggests that Jesus is his son and Christians are his children. God is also the one who raised Jesus from the dead (1:10) and who gives the Holy Spirit to believers (4:8). God elects and chooses (1:4). He “calls” people into his kingdom (2:12), into his glory (2:12), and to/in holiness (4:7). Ultimately, God “appoints” believers to the obtaining of salvation through Jesus; he does not appoint believers to wrath (5:9). God, through Jesus, has made his will known to the apostles who in turn make it known to the Thessalonian believers and all believers through the letter (4:1–3, 15). The one who rejects the apostles’ commands rejects God himself (4:8). Thanksgiving and prayer are given to God (1:2–3; 2:13; 3:11; 5:23). Although believers are God’s children, he will punish them if they transgress and take advantage of their Christian siblings (4:6). 2. Jesus: His Person and Role in 1 Thessalonians Jesus is called “Lord” (1:1), “Messiah” (1:1), “our Lord Messiah” (1:3), and God’s son (“his son,” 1:10). The terms “Lord” and God’s son suggest Jesus’ divinity. His title “our Lord Messiah” (1:3) emphasises his lordship and rule over his people, “us.” Jesus died a substitutionary death on behalf of “us,” that is, those who believe in him (5:10). The phrase “who died for us” in 5:10 can mean either that Jesus died for our benefit or that he died in our stead. The preposition that is translated “for” in most English translations is ὑπέρ in the Greek text and is the preposition most used in texts that deal with Jesus’ substitutionary death, such as 2 Corinthians 5:14. Daniel Wallace claims the following about ὑπέρ: “It is our conviction that ὑπέρ is naturally suited to the meaning of substitution and is in fact used in several passages dealing with the nature of Christ’s atonement” (Daniel Wallace, Greek Grammar beyond the Basics, 383). Jesus’ death was “so that” those who believe in him “might live with him” (5:10). Jesus was raised from the dead by God and currently resides in heaven until his return (1:10; 4:16). He will return at an unknown time in the future (4:16; 5:1-3), but when he does return he will rescue God’s people, his elect, from the coming wrath of God (1:10; 5:4, 9–10). In the meantime, God’s people must obey the commands and instructions of the apostles because they come through the Lord Jesus (4:2, 15; 5:18). 3. The Holy Spirit: His Person and Role in 1 Thessalonians The Holy Spirit accompanies the proclamation of the gospel and salvation (1:5), although in what capacity is not stated. The Holy Spirit is the source or bringer of joy for believers (1:6). The Holy Spirit is given to believers by God the Father to assist in making them holy (4:1–8). The Holy Spirit can be quenched or suppressed (5:19), which most likely means his ministry in the individual believer and the church can be resisted and suppressed. 1 Thessalonians does not mention the divinity of the Holy Spirit. At best, he is given by God (4:8), but this does not necessitate the Spirit’s divinity. 4. Satan: His Person and Role in 1 Thessalonians Satan is called “the tempter” (3:5). He attempts to tempt the Thessalonians away from the faith (3:5). He also hinders the apostles from returning to Thessalonica to complete what is lacking in the Thessalonians’ faith (2:17–18; 3:10). Based on the above, Satan’s goal is to hinder the advancement of the faith and destroy the faith of believers. 5. Salvation in 1 Thessalonians The “gospel,” also called “the gospel of God,” “the gospel of Christ,” or the “word of God,” saves and is what the apostles preach because they were entrusted with it (1:4–5, 6; 2:2, 4, 8, 9, 13; 3:2). The gospel is not explicitly defined like it is in 1 Corinthians 15:1–6; it is assumed that the Thessalonians know the content of the gospel. Because the apostles emphasise that their focus is preaching the gospel, it is possible that the gospel is both about how to get saved and how to live one’s life once saved. Regarding salvation, a person must believe in Jesus’ death and resurrection if they are to live forever with Jesus (4:14; 5:10). The apostles describe the Thessalonians’ salvation as turning to God from idols to serve God and to wait for the return of Jesus (1:9–10). Based on 1 Thessalonians 1:9–10, then, salvation entails (1) believing in the Christian God exclusively to the exclusion of all other gods and idols, (2) actively serving the Christian God, not living one’s life as they please, and (3) awaiting the return of Jesus through whom salvation is offered. The mentioning of Jesus’ resurrection in 1:10 strongly suggests that salvation is offered through his death and resurrection, which is confirmed in 1 Thessalonians 4:14. 6. The Identity and Life of the Believer in 1 Thessalonians Those who are saved by Jesus are never called “Christians” in 1 Thessalonians. Rather, they are considered God’s elect or chosen by God, evidenced in that they believe the gospel preached by Paul, Silvanus, and Timothy (1:4–5). Those who are saved by Jesus are also called “those who are loved by God” (1:4), “saints” or “holy ones” (3:13), and “believers” (2:10, 13), suggesting that belief in Jesus is the way to salvation and belief characterizes the elect. The most frequent label given believers is “brothers” (19 times; 1:4; 2:1, 9, 14, 17; 3:2, 7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 25–27). The label “brothers” is a familial term that recognizes believers as part of the same family with God “our Father” as their father. The familial aspect of believers is seen clearly in two passages. First, believers are warned not to transgress or take advantage of their “brothers” and if they do “the Lord” will avenge or punish them (4:6). Second, the command to “Greet all the brothers with a holy kiss” is indicative of the familial relationship all believers have to one another (5:26). Both 4:6 and 5:26 speak explicitly to how believers should treat each other on account of being part of the same family. 1 Thessalonians has much to say about how believers should live their lives while awaiting the return of Jesus. Believers must live their lives in a manner worthy of God (2:12) and in such a way that pleases God (4:1). God’s will for all believers is that they be holy (4:3). As such, they should live sexually pure lives (4:3–6) and abound in love for one another, because loving the brethren establishes a Christian’s heart as blameless in holiness when they stand before God on the day of judgment (3:12–13; 4:9–10). Believers should centre their lives around faith, love, and hope (1:3; 5:8). They should be mindful of themselves (4:3–4, 11; 5:16–22), their Christian siblings (4:6, 9–10; 5:14–15), their Christian leaders (5:12–13), and outsiders (4:12; 5:15). Finally, Christians are able to partner with God in the gospel (3:2). Believers have full assurance that they will live forever with Jesus when he returns and will escape the wrath of God, regardless of whether they are alive or dead when Jesus returns (4:13–5:11). However, prior to Jesus’ return, believes can expect persecution (1:6–7; 2:2, 14; 3:3–4). Although persecution is not guaranteed, it is common enough that it should be expected and anticipated by all believers. Believers should take pride in their persecution for the following two reasons. First, a believer becomes an imitator of Jesus and the apostles when he/she receives “the word” with persecution and joy from the Holy Spirit (1:6–7). Second, believers become imitators of the churches of God that are in Judea by suffering persecution from their own countrymen (2:14). 7. The Identity and Life of the Non-Believer in 1 Thessalonians Non-believers are first called “Gentiles,” a term that Jews used to designate those who were not the people of God (2:16; 4:5). They are also called “outsiders” (4:12), “others who have no hope” (4:13), or sometimes simply “others” (5:6). Some translations use the term “the rest” instead of “others.” Thus, non-believers are not part of God’s family; they are not “brothers,” but “others” and they do not have hope like the brothers do. Since hope is always in relation to Jesus and his return (1:3, 9–10; 4:13–17), non-believers are characterized by not having the Christian hope of the return of Jesus. In short, they do not believe in Jesus and do not believe he will return for his people while also bringing the wrath of God upon the non-believers. This interpretation is confirmed in 5:3, which states that the non-believers (the “others”) will be completely unaware of Jesus’ return and the wrath of God that accompanies it; Jesus’ return will surprise them and God’s wrath will overtake them (5:3–4). Non-believers are also said to be in darkness (5:4), of the night (5:5), of the darkness (5:5), sleepers (5:7), and drunkards (5:7), meaning they lack self-control, evidenced in that they live their lives according to their sexual passions and desires (4:5). The Jews of Paul, Silvanus, and Timothy’s day are highlighted as non-believers extraordinaire (2:14-16). The Jews of the apostles’ day are responsible for killing Jesus and the prophets (2:15). They persecuted Paul, Silvanus, and Timothy, displease God, and oppose all people by hindering the apostles from preaching to the Gentiles so that the Gentiles will be saved (2:15–16). Like the other non-believers in 5:1–11, the wrath of God will come upon the Jews in the end, when Jesus returns (2:16). 1 Thessalonians contrasts these Jews with the Thessalonians in that the Jews do not please God by their actions (2:15), whereas the Thessalonians are pleasing God (4:1). Thus, one can conclude that at the very least non-believers are opposed to the preaching of the Gospel and attempt to hinder the gospel going forward, which results in God’s displeasure. 8. The Church in 1 Thessalonians The letter of 1 Thessalonians singles out “the church that is located at Thessalonica” (1:1), which suggests that churches are localized bodies. Every church belongs to God. 1 Thessalonians 2:14 speaks about “the churches of God.” The genitive “of God” indicates possession, meaning God owns every church; they belong to him. The church is also said to be “in God the Father” and “in the Lord Jesus Christ” (1:1; cf. 2:14). The preposition “in” indicates sphere. Thus, for an assembly to be a church, it must be in the sphere of and, thus, under the authority and control of the Father and the Son. Finally, the letter of 1 Thessalonians makes clear that the local church at Thessalonica is made up of believers who are like a family (“brothers”) and who have leaders over them (5:12–13), indicating that churches are groups of Christians with formal leadership. 9. End Times (Eschatology) in 1 Thessalonians 1 Thessalonians presents both the apostles and the Thessalonians as always looking forward to the return of Jesus and organizing their life and actions around the inevitable return of Jesus, which is also called “the day of the Lord” (1:10; 3:12–13; 5:2, 23–24). As such, 1 Thessalonians suggests that all believers should be actively awaiting Jesus’ return and living their lives in such a fashion that they stand before God on the day of judgment as holy and blameless. In short, the orientation of the believer should be toward Jesus’ return, which is the day of the Lord. The exact timing of Jesus’ return is unknown; it will come like a thief in the night (5:2–3). However, when Jesus does return the whole world will know because he will come with a cry of command, the voice of an archangel, the trumpet of God, and with all his saints (3:13; 4:16). The return of Jesus will not surprise or overtake believers because they will be prepared for it because they are sons of the light and sons of the day (5:4–5). When Jesus returns, the dead in Christ will rise first, then the living in Christ will be caught up with the dead in Christ to meet the Lord Jesus in the air and be with Jesus forever (4:16–17). All believers will stand before God in judgment when Jesus returns (3:12–13). However, believers do not need to fear standing before God because God is the one who will make believers completely holy and blameless when Jesus returns (5:23–24). Non-believers should fear the day of the Lord. Jesus’ return brings God’s wrath, which will overtake all non-believers (1:10; 2:15-16; 5:3). Non-believers will not escape the “sudden destruction” that accompanies Jesus’ return (5:3). 10. Other Major Themes in 1 Thessalonians Encouragement in 1 Thessalonians The theme of encouragement is difficult to detect in the English translations. The term “encourage” is only used three times in the ESV (1 Thess 4:18; 5:11, 14). The Greek terms behind these uses of “encourage” in the ESV are the verbs παρακαλέω (4:18; 5:11) and παραμυθέομαι (5:14). Παρακελέω, its noun cognate παράκλησις, and παραμυθέομαι are used frequently throughout 1 Thessalonians, yet are not always translated as “encourage” (2:3, 12 [x 2]; 3:2, 7; 4:1, 10, 18; 5:11, 14 [x 2]). When one looks at the frequency of these Greek terms that can be translated “encourage,” the theme becomes easier to see. The possible meanings of the three words are: Παρακαλέω (2:12; 3:2, 7; 4:1, 10, 18; 5:11, 14): to urge, exhort, appeal, to cheer up, encourage, or comfort (BDAG, s.v. “παρακαλέω”). Παράκλησις (2:3): encouragement, exhortation, appeal, comfort (BDAG, s.v. “παράκλησις”), Παραμυθέομαι (2:12; 5:14): to console, cheer up, encourage (BDAG, s.v. “παραμυθέομαι”), The theme of encouragement in 1 Thessalonians can be summarized as follows. The apostles understand the declaration of the gospel as encouragement (παράκλησις, παρακαλέω, and παραμυθέομαι; 2:3, 12; 3:2; 4:1, 10), which entails stating how to walk in a manner that is worthy of God. Further, the apostles’ encouragement (παράκλησις) does not spring from or contain any error or impurity (2:3). The apostles not only encourage others to obey the gospel and live rightly, but are themselves encouraged by Christians who obey the gospel and live rightly (3:7). Finally, Christians are supposed to encourage one another in right living and with correct doctrine (4:18; 5:11, 14), so that every Christian is both living rightly and full of cheer. Knowledge in 1 Thessalonians The theme of knowledge is even more pervasive throughout 1 Thessalonians than the theme of encouragement. Note the following terms and ideas: To know (οἶδα; 1:4, 5; 2:1, 2, 5, 11; 3:3, 4; 4:2, 4, 5; 5:2, 12). To remember (μνημονεύω, μνεία; 1:2, 3; 2:9; 3:6). The Thessalonians have no need to be written to or have anything said to them (1:8; 4:9; 5:1), presumably because they already know or remember. The theme of knowledge in 1 Thessalonians can be summarized as follows. The Thessalonians remember and know about Paul, Silvanus, and Timothy, including their work among the Thessalonians (2:1; 3:6), such as the apostles’ coming was not in vain (2:1), was not with flattering speech (2:5), did not burden anyone because the apostles worked to pay their own way (2:9), and was for the purpose of charging the Thessalonians to walk worthily of God (2:11–12). The Thessalonians know that the apostles were persecuted in Philippi (2:2) and that both the apostles and Thessalonians themselves are destined for persecution (3:3–4). The Thessalonians know what instructions the apostles gave them through Jesus (4:2), including that the day of the Lord will come like a thief (5:2). The Thessalonians are charged to “know” how to control their own bodies (4:4) and not act like the Gentiles (non-Christians) who do not “know” God (4:5). They are also charged to “know” (οἶδα), frequently translated “respect,” their Christian leaders who are over them in the Lord (5:12). Finally, the apostles use the Thessalonians’ knowledge as a rhetorical device to encourage the Thessalonians to continue living lives that please God (1:8; 4:9; 5:1). Holiness in 1 Thessalonians There are three passages that speak toward holiness in 1 Thessalonians: 3:11:13; 4:1–8; and 5:23. The theme of holiness in 1 Thessalonians can be summarized as follows. God’s will is for all his people to be holy (4:3). To enable his people to be holy, God has called them “in holiness” and has given them his Spirit who is Holy (4:7–8). As such, God’s people need to live their lives according to God’s holy standards, especially in the realm of sexual conduct (4:3–6). God’s people play a key part in becoming holy. Loving others establishes the Christian’s heart as blameless “in holiness” when Jesus returns (3:12–13). However, it is God who will make a Christian completely holy when Jesus returns (5:23–24).