1 Thessalonians – BiblicalCulture

Once the texts of 1 Thessalonians and 2 Thessalonians have been analysed and the occasion, purpose, and main point of the letters have been determined, then the theology that is found within 1 Thessalonians and 2 Thessalonians can be determined. The theology of 1 Thessalonians and 2 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 and 2 Thessalonians is to list theological categories and then go back through the letters while writing down what the letters say about the various topics listed. The theological categories should reflect the content of the letters, so they are not chosen arbitrarily. The theological categories that I have chosen are below and the theology contained in them is what I have derived from the text from my own study of 1 Thessalonians and 2 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 and Topics 1. God the Father: His Person and Role in 1 & 2 Thessalonians God is called “God the Father” (1 Thess 1:1; 2 Thess 1:2), “God our Father (1 Thess 1:3; 2 Thess 1:1; 2:16), “our God” (2 Thess 1:11), and “the God of Peace” (1 Thess 5:23). Whenever “God” is used on its own, it always refers to God the Father (2 Thess 1:3, 4, 5, 6, 8; 2:11, 13; 3:5). The references to God being “the Father” suggest that Jesus is his son and Christians are his children. God is never referred to as “Lord”; that title is reserved for Jesus throughout both 1 and 2 Thessalonians. As “our Father,” God is the father of all those who believe in Jesus and, as such, he loves all believers (2 Thess 2:16). As “our Father,” God dispenses grace and peace to his people (2 Thess 1:2, 12), which are two good gifts he gives as “Father.” The grace that God gives to believers is (1) his power so that believers can fulfill their desire to do good and fulfill the work they do which is borne from their faith in Jesus and their resulting faithfulness to Jesus (2 Thess 1:11–12; 2:17), and (2) “eternal comfort and good hope” (2 Thess 2:16–17), which in context refers to the guaranteed salvation and future obtaining of Jesus’ glory (2 Thess 2:13–14). An aspect of God’s love is that he will take vengeance on those who harm or take advantage of his children. Although believers are God’s children, through Jesus, he will punish them if they transgress and take advantage of their Christian siblings (1 Thess 4:6) God, through Jesus, has made known his will to the apostles who in turn make it known to the Thessalonian believers and all believers (1 Thess 4:1–3, 15). The one who rejects the apostles’ commands rejects God himself (1 Thess 4:8). The Father’s role in salvation is threefold. First, the Father elects people for salvation (1 Thess 1:4; 2:12; 2 Thess 1:11; 2:13, 14). Three different terms are used for the Father’s election: “to choose” (αἱρέω), “to call” (καλέω and its noun cognate κλῆσις), and “election” (ἐκλογή). The Father elects “for salvation” (1 Thess 5:9–10; 2 Thess 2:13), to/in holiness (1 Thess 4:7), “into . . . glory” (1 Thess 2:12), “for the obtaining of the glory of our Lord Jesus Christ” (2 Thess 2:14), and to enter (or inherit) the Kingdom of God (1 Thess 2:12; 2 Thess 1:5, 11). Second, the Father is the one who raised Jesus from the dead (1 Thess 1:10). Third, the Father gives the Holy Spirit (1 Thess 4:8). Thanksgiving and prayer are directed toward God (1 Thess 1:2–3; 2:13; 3:11; 5:23; 2 Thess 1:3, 11; 2:13). Thanksgiving should be offered to God on account of believers’ maturation (2 Thess 1:3), since it is a result of his work in their lives. God allows Christians to suffer for the Kingdom of God and considers this just because it makes them worthy of the Kingdom they inherit through belief in Jesus (2 Thess 1:5, 11). It is also just in the sight of God to grant relief from persecution to Christians when Jesus returns and to punish those who afflict God’s people with affliction, which he will do through Jesus when Jesus returns (2 Thess 1:6–8). Controversially, but clearly, when the Man of Lawlessness arrives, God will deceive all people on the planet who have rejected the truth, that is, those who have rejected the truth about Jesus, and, thus, who are perishing (2 Thess 2:10–11). God will deceive them (literally, “God is sending upon them a work of deceit”) so that they will believe “the lie” (2 Thess 2:11), which is the lie that the Man of Lawlessness is God (2 Thess 2:3–4). God will ensure all non-believers believe the lie that the Man of Lawlessness is God for the purpose of condemning all the non-believers (2 Thess 2:12). Note that this “work” of God will only happen once the Man of Lawlessness is revealed (2 Thess 2:3–12). 2. Jesus: His Person and Role in 1 & 2 Thessalonians Jesus is given the titles “Lord” (1 Thess 1:1, 3, 6, 8; 2:15, 19; 3:8, 11, 12, 13; 4:1, 2, 6, 15 [x2], 16, 17 [x2]; 5:2, 9, 12, 23, 27, 28; 2 Thess 1:1, 2, 7, 8, 12; 2:1, 8[?], 14, 16; 3:6, 12, 18), “Messiah/Christ” (1 Thess 1:1, 3; 2:7, 14; 3:2; 4:16; 5:9, 18, 23, 28; 2 Thess 1:1, 2, 12; 2:1, 14, 16; 3:5, 6, 12, 18), and Son (1 Thess 1:10) throughout the letter. Frequently, the two terms “Lord” and “Christ” are used together: “the Lord Jesus Christ” or “our Lord Jesus Christ” (1 Thess 1:1, 3; 5:9, 23; 2 Thess 1:1, 2, 12; 2:1, 14, 16; 3:6, 12, 18). “Lord” is only ever used of Jesus throughout the two Thessalonian letters, so when it is used on its own, it refers to Jesus, not God in general or the Father in particular (1 Thess 1:6, 8; 3:8, 12; 4:6, 15, 16, 17; 5:2, 12, 27; 2 Thess 1:9; 2:2, 8[?], 13; 3:1, 3, 4, 5, 16). “Lord” indicates Jesus’ authoritative and divine status. Regarding Jesus’ divine status, Jesus and the Father are frequently paired together, suggesting divine equality (1 Thess 1:1; 3:11; 2 Thess 1:1, 2; 2:16). Further, the return of Jesus is called “the Day of the Lord” (1 Thess 5:2; 2 Thess 2:2). “The Day of the Lord” is a phrase taken from the Old Testament, which is better translated “the Day of Yahweh.” Yahweh is God’s personal name and “the Day of the Lord/Yahweh” speaks of when Yahweh will come bringing judgment to his enemies and salvation to his people (see passages such as Joel 1:15; 2:1–2, 30–32; Amos 5:18–20; Obad 15; Zeph 1:14–18; Mal 4:5–6). The Old Testament imagery of the Day of the Lord/Yahweh is rightly used of Jesus in 1 Thessalonians 5:1–11 and 2 Thessalonians 1–2 because he is the one who brings God’s wrath and salvation. Using the phrase “the Day of the Lord/Yahweh” of Jesus indicates that Jesus is God and that “Lord” is a term that refers to Jesus’ divine status. Regarding Jesus’ authoritative status, he is the one who has authority over the church and over his disciples. All of Paul, Silvanus, and Timothy’s commands are issued “in name of the Lord Jesus Christ,” “in the Lord Jesus,” “through the Lord Jesus” (1 Thess 2:13–16; 4:1, 2, 15; 2 Thess 3:6), or “in the Lord Jesus Christ” (2 Thess 3:12). Jesus also instils a confidence within the apostles that the Thessalonians are doing what they command and will continue to do what they command (2 Thess 3:4). “Messiah/Christ” indicates Jesus’ status to the Father; he is the Father’s messiah, his anointed one. As such, he does the will of the Father and executes his plans, including the Father’s vengeance against his enemies (2 Thess 1:7–9; also see 1 Thess 4:6). For more about the return of Jesus, see the section on eschatology below. A title that is only given to Jesus once in Scripture is “Lord of Peace,” which means Lord who gives peace (2 Thess 3:16). As such, Jesus is able to give peace to those who ask. Prayer, then, can be directed toward Jesus. God the Father is also given this title in 1 Thessalonians: “God of Peace” (1 Thess 5:23). Jesus died a substitutionary death on behalf of “us,” that is, those who believe in him (1 Thess 5:10). The phrase “who died for us” in 1 Thessalonians 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 (ὑπέρ) 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” (1 Thess 5:10). Jesus was raised from the dead by God and currently resides in heaven until his return (1 Thess 1:10; 4:16). Like the Father, Jesus dispenses grace and peace to his people (2 Thess 1:2, 12; 3:18). The grace that Jesus gives to believers is (1) his power so that believers can fulfill their desire to do good and fulfill the work they do which is borne from their faith in Jesus and their resulting faithfulness to Jesus (2 Thess 1:11–12; 2:17), and (2) “eternal comfort and good hope” (2 Thess 2:16–17), which in context refers to the guaranteed salvation and future obtaining of Jesus’ glory (2 Thess 2:13–14). Jesus is faithful (2 Thess 3:3). He will strengthen believers in the face of opposition and persecution (2 Thess 3:2–3). He will protect believers from “the evil one” (i.e., Satan; 2 Thess 3:3), which in context most likely refers to Satan’s deceit (2 Thess 2:1–17). Jesus is the one who will direct believers’ hearts toward a love for God and steadfastness to Jesus (2 Thess 3:5). Jesus will give peace to those who request it (3:16). Jesus is the one who should be glorified now (2 Thess 1:12) and who will be glorified when he returns (2 Thess 1:10). 3. The Holy Spirit: His Person and Role in 1 & 2 Thessalonians The role of the Holy Spirit in salvation is elucidated in 2 Thessalonians 2:13: “God chose you from the beginning for salvation through consecration by the Spirit and [by] faith in the truth.” The Spirit consecrates those the Father has chosen, meaning the Spirit sets the elect apart as God’s people. The mention of the Holy Spirit’s role in consecration prior to belief suggests that the Holy Spirit is the one who gives the elect their saving faith. The Holy Spirit also accompanies the proclamation of the gospel and salvation (1 Thess 1:5), although in what capacity is not stated. The Holy Spirit is the source or bringer of joy for believers (1 Thess 1:6). The Holy Spirit is given to believers by God the Father to assist in making them holy (1 Thess 4:1–8). The Holy Spirit can be quenched or suppressed (1 Thess 5:19), which most likely means his ministry in the individual believer and the church can be resisted and suppressed. Depending on one’s interpretation of 2 Thessalonians 2:6–8, the Holy Spirit may be the one who restrains lawlessness in the world so that it is not as bad as it could be or will be when the Man of Lawlessness arrives. It is also possible that the Holy Spirit is the one who restrains the Man of Lawlessness, holding him back until God decides to release him upon the world. What must be noted, however, is that the Holy Spirit is never mentioned in 2 Thessalonians 2:6–8. Neither letter mentions the divinity of the Holy Spirit. At best, he is given by God (1 Thess 4:8), but this does not necessitate the Spirit’s divinity. It is important to note that I believe the Holy Spirit is divine and the third person of the trinity; this doctrine, however, is not found in the Thessalonian letters. 4. Satan: His Person and Role in 1 & 2 Thessalonians Satan is called “the tempter” (1 Thess 3:5). He attempts to tempt the Thessalonians away from the faith (1 Thess 3:5). He also hinders the apostles from returning to Thessalonica to complete what is lacking in the Thessalonians’ faith (1 Thess 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. Satan is the power behind the Man of Lawlessness: “The coming of the Lawless One is by the activity of Satan” (2 Thess 2:9). 2 Thessalonians does not say Satan “sends” the Man of Lawlessness because his timing is determined by God (2 Thess 2:6–8). Because Satan is the power behind the Man of Lawlessness, everything he does can be attributed to Satan (see the eschatological section below for more information). 2 Thessalonians 2:3–12 presents the Man of Lawlessness as Satan’s messiah (or “christ”). The apostles claim that Jesus will protect the Thessalonians from “the evil one,” which is a reference to Satan (2 Thess 3:3). The necessity for protection from Satan in the Thessalonians’ day indicates that Satan is active prior to the arrival of the Man of Lawlessness and will be active up until the Man of Lawlessness is revealed. In context, the protection would be from Satan’s deceit, not from persecution. Satan seeks to deceive believers, which is what happened to the Thessalonians (2 Thess 2:2–3a). 5. Salvation in 1 & 2 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 Thess 1:4–5, 6; 2:2, 4, 8, 9, 13; 3:2; 2 Thess 1:8; 2:14). The gospel is not explicitly defined in the Thessalonian letters like it is in 1 Corinthians 15:1–6; it is assumed that the Thessalonians know the content of the gospel. However, it is clear that the gospel saves from the wrath of Jesus and for the obtaining of the glory of Jesus (2 Thess 1:6–8; 2:13–14). Because the apostles emphasise that their focus is preaching the gospel, it is possible that the gospel is also about how to live one’s life once saved. 1 Thessalonians 1:9–10 and 2 Thessalonians 2:13–14 describe how a person obtains salvation in detail, including the role of each member of the Trinity in “salvation” and the role of the person being saved: God the Father. The Father “elects” a person to be saved “from the beginning” (2 Thess 2:13; cf. 1 Thess 1:4). God the Son. The Father’s election comes through the gospel (2 Thess 2:14). 1 Thessalonians makes it clear that the gospel refers to Jesus’ death and resurrection. A person must believe in Jesus’ death and resurrection if they are to live forever with Jesus (1 Thess 4:14; 5:10). Thus, God’s election comes through Jesus’ death and resurrection. God the Holy Spirit. The Holy Spirit consecrates, meaning he sets the elect apart to be a member of God’s people by giving saving faith to the believer and applying the blood of Jesus to the believer (2 Thess 2:13). The Elect. The elect person turns to God from idols to serve God and to wait for the return of Jesus (1 Thess 1:9–10). Based on 1 Thessalonians 1:9–10, then, the elect person (1) believes in the Christian God exclusively to the exclusion of all other gods and idols, (2) actively serves the Christian God, not living one’s life as they please, and (3) awaits the return of Jesus through whom salvation is offered. 2 Thessalonians describes the elect person as believing “the truth,” which in context refers to the truth about Jesus as opposed to the lie of the Man of Lawlessness that he is God (2 Thess 2:13). The truth, then, refers to the truth that Jesus is God, died on the cross, and rose from the dead. Salvation is described as being saved from one’s enemies and being saved from God’s wrath (2 Thess 1:6–10). Believers will be saved from their enemies who persecute them when Jesus returns (2 Thess 1:7). This salvation from enemies is eternal in that all enemies will be punished with “eternal destruction away from the presence of the Lord” (2 Thess 1:9), while all believers will be gathered together to Jesus (2 Thess 2:1). Believers will also be saved from God’s wrath. God’s wrath, described as “eternal destruction” (2 Thess 1:9), comes upon all those who “do not know God, even upon those who do not submit to the gospel of our Lord Jesus” (2 Thess 1:8–9). This is confirmed in 2 Thessalonians 2:10–12 where those who reject the truth, which refers to the truth about Jesus, by not believing the truth will not be saved, but will be condemned. Thus, it reasons that those who submit to the gospel (i.e., believe the gospel as mentioned in 2 Thess 1:10) will not experience God’s wrath, but will be saved from it. 6. The Identity and Life of the Believer in 1 & 2 Thessalonians Those who are saved by Jesus are never called “Christians” in the Thessalonian letters. Rather, Christians are considered God’s elect or chosen by God, (1 Thess 1:4–5; 2 Thess 2:13). Christians are also called “those who are loved by God” (1 Thess 1:4), “believers” (1 Thess 2:10, 13; 2 Thess 1:10), suggesting that belief in Jesus is the way to salvation and belief characterizes the elect, “saints” or “holy ones” (1 Thess 3:13; 2 Thess 1:10), indicating they have been consecrated to God or separated as God’s people, and “brothers.” “Brothers” is the most common name for Christians throughout the Thessalonian letters, being used 28 times throughout both letters (1 Thess 1:4; 2:1, 9, 14, 17; 3:2, 7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 25–27; 2 Thess 1:3; 2:1, 13, 15; 3:1, 6 [x2], 13, 15); even the “undisciplined” Christians in the church are called “brothers” (2 Thess 3:6). “Brothers” is a familial term. Those who believe in Jesus are part of God’s family with God “our Father” as the father of all Christians, which is why all Christians are called “brothers.” Some more modern translations, such as the NIV, prefer to translate “brothers” as “brothers and sisters” to indicate that the apostles are not just referring to males. This is acceptable where the context is clear the term refers to all believers, such as in 2 Thessalonians 1:3, but it should not be taken as a given every time the term is used. 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 (1 Thess 4:13–5:11; 2 Thess 1:5–10). However, prior to Jesus’ return, believes can expect persecution and suffering (1 Thess 1:6–7; 2:2, 14; 3:3–4; 2 Thess 1:4–7). Suffering is a natural and expected aspect of being a believer in Jesus. Believers should expect to be persecuted and suffer on account of their faith in Jesus because it is God’s just decision that many Christians suffer (2 Thess 1:4–7). God uses persecution and suffering to make a Christian worthy of the Kingdom of God, which they are to inherit based on their faith in Jesus (2 Thess 1:5, 11). Believers do not gain salvation by suffering, but it makes them worthy of the Kingdom they are to inherit. Believers should persevere in the faith in the midst of persecution and suffering on account of being Jesus’ disciple (2 Thess 1:4). 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 Thess 1:6–7). Second, believers become imitators of the churches of God that are in Judea by suffering persecution from their own countrymen (1 Thess 2:14). Believers are not guaranteed relief from persecution prior to Jesus’ return, although prayer for deliverance from “wicked and evil people” is acceptable (2 Thess 3:2). Full and permanent relief from persecution will only occur when Jesus returns (2 Thess 1:6–9). In addition to persecution, Christians are able to be deceived into believing false doctrine (2 Thess 2:1–3a) or tempted to abandon the faith (1 Thess 3:5), which is why believers must stand firm in the faith and “hold fast the traditions” as taught by the apostles (2 Thess 2:15; 3:4). Both Thessalonian letters have a lot to say about how Christians should live their lives while awaiting Jesus’ return. Ultimately, Christians must live their lives in a manner worthy of God (1 Thess 2:12) and in such a way that pleases God (1 Thess 4:1). To live in a manner worthy of God, believers should be holy, which is God’s will for all Christians (1 Thess 4:3). As such, Christians should live sexually pure lives (1 Thess 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 (1 Thess 3:12–13; 4:9–10). Prayer and thanksgiving to God are important aspects of the believers’ lives (2 Thess 1:3, 11; 2:13; 3:1–2, 5, 16). Thanksgiving should be given to God for other believers. Prayer should be made for the progress and advancement of the gospel in the world (2 Thess 3:1) as well as for believers (2 Thess 3:1, 5). Although the apostles never pray for persecution to stop, they do request prayer for deliverance from “wicked and evil people” (2 Thess 3:2), presumably because they are hindering the spread of the gospel (2 Thess 3:1). Believers should be constantly increasing in their faith, love, and hope (1 Thess 1:3; 5:8; 2 Thess 1:3). As one increases in their faith in Jesus, their trust increases, resulting in increased faithfulness. This is seen in the lives of the Thessalonians as they remain faithful to Jesus in the midst of persecution and affliction (2 Thess 1:4) and continue living lives in accordance with Jesus’ instruction passed on by the apostles (2 Thess 3:13). Believers should also be constantly increasing in their love for other Christians and for all people, regardless of whether that person is a Christian or not (2 Thess 1:3). Finally, believers should increase in their hope in the salvation of the Lord Jesus Christ, always awaiting Jesus’ imminent return from heaven (1 Thess 1:10). Believers should “direct their hearts” (i.e., focus on) toward loving God and remaining steadfast to Jesus (2 Thess 3:5). The text could be interpreted as focusing on God’s love for the believer and Jesus’ steadfastness; if this is so, it is because such a focus would motivate Christians to love and remain steadfast. Believers take pleasure in righteousness, as suggested by the claim that non-believers take pleasure in unrighteousness (2 Thess 2:12). Thus, believers should ensure their desires are “good” as God deems good and that their work and speech is good, borne from their faith in Jesus and resulting faithfulness to Jesus if they expect God to empower them for success in their endeavours (2 Thess 1:11; 2:17). All work and endeavours should be done for the purpose of glorifying Jesus in one’s life (2 Thess 1:12). This will in turn glorify the believer in Jesus (2 Thess 1:12). Believers should be mindful of themselves (1 Thess 4:3–4, 11; 5:16–22), their Christian siblings (1 Thess 4:6, 9–10; 5:14–15), their Christian leaders (1 Thess 5:12–13), and outsiders (1 Thess 4:12; 5:15). Importantly, believers are supposed to work for the purpose of supporting themselves, which is an apostolic tradition (2 Thess 3:6–10, 12). If a believer is relying on others to support him, while he is able to work, the church should first admonish him (2 Thess 3:15), then stop supporting him (2 Thess 3:10), then disassociate from him altogether so that the erring believer will feel shame and repent (2 Thess 3:6, 14). Finally, Christians are able to partner with God in the gospel (1 Thess 3:2). 7. The Identity and Life of the Non-Believer in 1 & 2 Thessalonians Non-believers are called “Gentiles,” a term that Jews used to designate those who were not the people of God (1 Thess 2:16; 4:5). They are also called “outsiders” (1 Thess 4:12), “others who have no hope” (1 Thess 4:13), or sometimes simply “others” (1 Thess 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 Thess 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 1 Thessalonians 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 (1 Thess 5:3–4). Non-believers are also described as “those who are perishing” (2 Thess 2:10), “those who take pleasure in unrighteousness” (2 Thess 2:12), and as “those who do not know God and [καί] on those who do not obey the gospel of our Lord Jesus” (2 Thess 1:8). 2 Thessalonians 1:8 is better translated “on those who do not know God, even [καί] on those who do not obey the gospel of our Lord Jesus.” This translation understands the καί as ascensive, focusing on why non-believers do not know God; it is because they do not believe, obey, or submit to the gospel (also see 2 Thess 2:12 and 3:2b). Thus, non-believers are those who reject the gospel. Non-believers are also said to be in darkness (1 Thess 5:4), of the night (1 Thess 5:5), of the darkness (1 Thess 5:5), sleepers (1 Thess 5:7), and drunkards (1 Thess 5:7), meaning they lack self-control, evidenced in that they live their lives according to their sexual passions and desires (1 Thess 4:5). Non-believers frequently persecute believers (2 Thess 1:4; 3:2). Those who persecute believers are a subset of non-believers and will be punished when Jesus returns (2 Thess 1:6–7). Likewise, anyone who does not believe the gospel will be punished when Jesus returns with “eternal destruction” (2 Thess 1:7–9). This suggests that there is a resurrection of the unjust. When the Man of Lawlessness arrives, he will target all non-believers with the goal of deceiving them into worshipping him as God (2 Thess 2:3–4, 9–10). At this time, all non-believers will be deceived so that God may condemn them for their rejection of the gospel (2 Thess 2:10–12). The Jews of Paul, Silvanus, and Timothy’s day are highlighted as non-believers extraordinaire (1 Thess 2:14-16). They are responsible for killing Jesus and the prophets (1 Thess 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 (1 Thess 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 (1 Thess 2:16). 1 Thessalonians contrasts these Jews with the Thessalonians in that the Jews do not please God by their actions (1 Thess 2:15), whereas the Thessalonians are pleasing God (1 Thess 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 & 2 Thessalonians The group of believers located in the city of Thessalonica are called “church” (1 Thess 1:1; 2 Thess 1:1). This suggests that any local body of believers is a church, confirmed in the apostles’ declaration that there are many churches (2 Thess 1:4). 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 “in God our Father and in the Lord Jesus Christ” (1 Thess 1:1; 2:14; 2 Thess 1:2, 4). 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. In short, the church belongs to both the Father and his Messiah, Jesus, who have authority over the church. Because it is the Father’s and Jesus’s church, the instructions Paul, Silvanus, and Timothy give come through Jesus with Jesus’s full authority, meaning all who belong to the church must obey (2 Thess 3:6, 12). 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 (1 Thess 5:12–13), indicating that churches are groups of Christians with formal leadership. 9. End Times (Eschatology) in 1 & 2 Thessalonians Both Thessalonian letters refer to the return of Jesus as the Day of the Lord (1 Thess 1:10; 3:12–13; 5:2, 23–24; 2 Thess 2:2). The Day of the Lord is a common Old Testament term that is better translated “the Day of Yahweh” (Yahweh is God’s personal name in the Old Testament) and refers to the time that God will come bringing judgment to his enemies and salvation to his people (see passages such as Joel 1:15; 2:1–2, 30–32; Amos 5:18–20; Obad 15; Zeph 1:14–18; Mal 4:5–6). The New Testament, including the Thessalonian letters, understand the Day of Yahweh as the day when Jesus the Messiah returns. The Day of Yahweh becomes “the day of our Lord Jesus Christ” as evidenced in 1 Thessalonians 4:13–5:11, which speaks of salvation in 4:13–18 and judgment in 5:1–11 at the return of Jesus (also see 1 Corinthians 1:4–8, which equates the Day of the Lord with Jesus’ return). 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 (1 Thess 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. Although the exact timing of Jesus’ return is unknown (1 Thess 5:2–3), the apostles reveal certain events that must happen prior to the return of Jesus. First, lawlessness will prevail in the world until the Man of Lawlessness arrives (2 Thess 2:6–7; this is the “Mystery of Lawlessness”). Second, the rebellion will come (2 Thess 2:3). Third, the Man of Lawlessness will come (2 Thess 2:3), but only when God determines he should come (2 Thess 2:7–8). Regarding the Man of Lawlessness, he is described in terms similar to Jesus, indicating that he is the antichrist (see notes from 2 Thess 2:1–12 in this study). The Man of Lawlessness will do real miracles to deceive all non-believers into believing he is God and, thus, to worship him (2 Thess 2:3–4, 9–12). God will ensure all non-believers are deceived by the Man of Lawlessness so that they will be condemned (2 Thess 2:11–12). When Jesus returns, he will kill the Man of Lawlessness with “the breath of his mouth” (2 Thess 2:8). When Jesus does return, the whole world will know because he will come from heaven (or “the sky” depending on one’s understanding of οὐρανός; 2 Thess 1:7), with a cry of command (1 Thess 4:16), with the voice of an archangel (1 Thess 4:16), with the trumpet of God (1 Thess 4:16), in flaming fire, which indicates judgment (2 Thess 1:8), with his mighty angels (2 Thess 1:7), and with all his saints (1 Thess 3:13). At Jesus’ return, 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 (1 Thess 4:16–17; 2 Thess 2:1). All believers will stand before God in judgment when Jesus returns (1 Thess 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 (1 Thess 5:23–24). Three purposes for Jesus’ return are given in the Thessalonian letters: Jesus will gather all his people to himself, granting them salvation and eternal rest/relief from all enemies (1 Thess 4:16–17; 5:9; 2 Thess 1:7; 2:1). Jesus will punish everyone who does not know God because they rejected the gospel about Jesus; he will come especially to punish those who persecute God’s people (1 Thess 5:1–11; 2 Thess 1:6–9; 2:11–12). The punishment to be dispensed is “eternal destruction/ruin away from the presence of the Lord and from his mighty glory,” which refers to eternal torment (2 Thess 1:9). Jesus will be glorified and marvelled at by all God’s people, who are described as “saints” and “believers” (2 Thess 1:10). 10. Other Major Themes in 1 & 2 Thessalonians The additional themes that were found in the individual theologies of 1 Thessalonians and 2 Thessalonians are not as prominent in the other book. For example, the theme of holiness, which is pervasive throughout 1 Thessalonians is not pervasive throughout 2 Thessalonians. With that said, each letter does add a new element to the theme found in the other letter. Thus, it is worth revisiting each additional theme found throughout the study of 1 and 2 Thessalonians. Encouragement The theme of encouragement is difficult to detect in the English translations of 1 and 2 Thessalonians. The term “encourage” is only used four times in the ESV (1 Thess 4:18; 5:11, 14; 2 Thess 3:12). The Greek terms behind these uses of “encourage” in the ESV are the verbs παρακαλέω (1 Thess 4:18; 5:11; 2 Thess 3:12) and παραμυθέομαι (1 Thess 5:14). Παρακελέω, its noun cognate παράκλησις, and παραμυθέομαι are used frequently throughout 1 and 2 Thessalonians, yet are not always translated as “encourage” (1 Thess 2:3, 12 [x 2]; 3:2, 7; 4:1, 10, 18; 5:11, 14 [x 2]; 2 Thess 2:16, 17; 3:12). 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 (1 Thess 2:12; 3:2, 7; 4:1, 10, 18; 5:11, 14; 2 Thess 2:17; 3:12): to urge, exhort, appeal, to cheer up, encourage, or comfort (BDAG, s.v. “παρακαλέω”). Παράκλησις (1 Thess 2:3; 2 Thess 2:16): encouragement, exhortation, appeal, comfort (BDAG, s.v. “παράκλησις”). Παραμυθέομαι (1 Thess 2:12; 5:14): to console, cheer up, encourage (BDAG, s.v. “παραμυθέομαι”). The theme of encouragement in 1 and 2 Thessalonians can be summarized as follows. God the Father and Jesus the Messiah are the ultimate encouragers who give their people eternal encouragement (2 Thess 2:16–17). That eternal encouragement comes through the gospel. The apostles understand the declaration of the gospel as encouragement (παράκλησις, παρακαλέω, and παραμυθέομαι; 1 Thess 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 (1 Thess 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 (1 Thess 3:7). Finally, Christians are supposed to encourage one another in right living and with correct doctrine (1 Thess 4:18; 5:11, 14; 2 Thess 3:12), so that every Christian is both living rightly and full of cheer. Knowledge The theme of knowledge is quite pervasive throughout 1 Thessalonians; it is present in 2 Thessalonians, but to a lesser extent. Note the following terms and ideas: To know (οἶδα; 1 Thess 1:4, 5; 2:1, 2, 5, 11; 3:3, 4; 4:2, 4, 5; 5:2, 12; 2 Thess 1:8; 2:6; 3:7). To remember (μνημονεύω, μνεία; 1 Thess 1:2, 3; 2:9; 3:6; 2 Thess 2:5). The Thessalonians have no need to be written to or have anything said to them (1 Thess 1:8; 4:9; 5:1), presumably because they already know or remember. The theme of knowledge in 1 and 2 Thessalonians can be summarized as follows. The Thessalonians remember and know about Paul, Silvanus, and Timothy, including their work among the Thessalonians (1 Thess 2:1; 3:6), such as the apostles’ coming was not in vain (1 Thess 2:1), was not with flattering speech (1 Thess 2:5), did not burden anyone because the apostles worked to pay their own way (1 Thess 2:9; 2 Thes 3:7–9), and was for the purpose of charging the Thessalonians to walk worthily of God (1 Thess 2:11–12; 2 Thess 3:6–12). The Thessalonians know that the apostles were persecuted in Philippi (1 Thess 2:2) and that both the apostles and Thessalonians themselves are destined for persecution (1 Thess 3:3–4). The Thessalonians know what instructions the apostles gave them through Jesus (1 Thess 4:2; 2 Thess 3:6–9), including about the Day of the Lord and that which must take place prior to Jesus’ return (1 Thess 5:2; 2 Thess 2:5–6). The Thessalonians are charged to “know” how to control their own bodies (1 Thess 4:4) and not act like the Gentiles (non-Christians) who do not “know” God and are destined for eternal torment because they “do not know God” (1 Thess 4:5; 2 Thess 1:8–9). They are also charged to “know” (οἶδα), frequently translated “respect,” their Christian leaders who are over them in the Lord (1 Thess 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 Thess 1:8; 4:9; 5:1; 2 Thess 3:6–15). Holiness There are four passages that speak toward holiness in the Thessalonian letters: 1 Thess 3:11–13; 4:1–8; 5:23; and 2 Thess 2:13–15. The theme of holiness in 1 and 2 Thessalonians can be summarized as follows. God’s will is for all his people to be holy (1 Thess 4:3; 2 Thess 2:13–14). To enable his people to be holy, God consecrated them to himself (2 Thess 2:13), has called them “in holiness” (1 Thess 4:7–8), and has given them his Spirit who is Holy (1 Thess 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 (1 Thess 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 (1 Thess 3:12–13). However, it is God who will make a Christian completely holy when Jesus returns (1 Thess 5:23–24). Truth and Deceit Truth and deceit is a major theme throughout the second letter to the Thessalonians who were deceived into believing Jesus had already returned. 1 Thessalonians does not add much to this theme, but for the sake of completion, I will repeat what I wrote in the theology of 2 Thessalonians. The Thessalonian Christians were saved because they turned away from false gods to serve the living and “true God” (1 Thess 1:9–10). In light of this salvation, they were eagerly and actively awaiting the return of Jesus (1 Thess 1:10). Somewhere along the line, however, the Thessalonian Christians were deceived into believing that Jesus had already returned and, thus, they were not saved and were awaiting the wrath of God to come upon them (2 Thess 2:1–3a). The deceitful teaching came through either a spirit, a message, or a letter seeming to be from the apostles themselves (2 Thess 2:2). The apostles wrote 2 Thessalonians to counter the deceitful teaching and to reestablish the truth, which they taught the Thessalonians when they were first with them (2 Thess 2:5, 13–15). The apostles remind the Thessalonians that they were saved by belief in the truth (2 Thess 2:13), referring to belief in the truth about Jesus, and that they must adhere to the traditions taught by Paul, Silvanus, and Timothy, whether in person or through a letter from them (2 Thess 2:15). To confirm that the letter entitled 2 Thessalonians is, indeed, written by the apostles, Paul writes the conclusion himself (2 Thess 3:17–18). Adherence to the truth is doubly important because when the Man of Lawlessness arrives, he will deceive all non-believers into believing he is God and worthy of worship (2 Thess 2:3–4, 9–11). Those who will be deceived by the Man of Lawlessness are those who rejected the truth, which is necessary for salvation (2 Thess 2:10). The truth in this context refers to the truth about Jesus, that he is God and the true messiah, not the Man of Lawlessness. Thus, when the apostles tell the Thessalonians they were “saved through sanctification by the Spirit and belief in the truth” (2 Thess 2:13), they are telling the Thessalonians they have a correct belief about Jesus and will not be deceived if the Man of Lawlessness arrives in their lifetime (also see 2 Thess 1:10 and 3:1).