1 Thessalonians 2

Koot van wyk (DLitt et Phil; ThD)

Visiting Professor

Kyungpook National University

Sangju Campus

South Korea

Conjoint lecturer of Avondale College

Australia

20 July 2012

                  Paul reminds them that their coming [eisodon = literally inroad] towards them was not empty. The process was not empty (1 Thessalonians 2:1). He said that after they had suffered and been mistreated in Phillippi, as they were aware of [kathoos oidate], in God, they spoke to them the gospel of God in all opposition (1 Thessalonians 2:2). They spoke amidst opposition and strive the gospel of God after all the suffering and mistreatment at adjacent towns. They would not give up. The expression kathoos oidate is a reflectional signifier, reminding the audience that the speaker is aware that they are fully up to date in what he is saying. This is not an interpolation as the Greek Grammarian or the similar, Darryl Schmidt thought in 1983 in Journal of Biblical Literature. He was trying to dissect Paul’s writings as if he knew Paul and oversaw Paul writing his books and letters. Such presumption is not for modern science and it is the best for us to abide by the text. It is common in reflecting narrative to an audience to swing between what is already known and what is unknown to the audience and then interjections of a reflectional kind like “as you know” or “as you know well” can be found regularly. There is thus nothing strange or interpolated here, by someone else in a book that scholars do not want to see as Pauline. It is the way people talk today and the way Paul talked back then. It is that simple.

The origin of Paul’s invitation or exhortation of them, before they were converted, was not motivated by error [planes] or uncleanliness [akatharsias which may probably be extra-biblical sanctioned relationships] or in deceit [doloi] (1 Thessalonians 2:3). The word dolos in Classical Greek had the meaning of bait for fish, or cunning, or trickery or deceit. Paul did not come to trick them. Paul was authentic. He had a baggage of been a murderer of Stephen and other Christians, he was a difficult personality with Peter at times, but when he came to the gospel reach-out program with the Thessalonians, he came with a clear conscience, been saved by Christ, forgiven by Christ, empowered by the Holy Spirit and full of desire to do the will of God. He is not sleeping in secret with married women at night and tries to quiet his conscience with pushing them now to religion, trying to add good works to his bad conscience. His conscience is not unclean [akatharsias]. And definitely not is he in error [planes which is Classical Greek had the meaning of going astray or wandering around] with the logic of the Scriptures, or in doctrine, coming with all strange ideas foreign to the main tenets of Scripture. He is not outside the Bible but inside.

                  Paul says that they were approved [dedokimasmetha] by God to believe the gospel (1 Thessalonians 2:4). Just before we think that God only select a blessed few people for Himself and condemn all others to Hell, a view that Theodore Bezae was known for as successor of John Calvin, we need to read more carefully. They were approved by God to believe and not for unbelief. This is very important. Hermeneutics of suspicion that is the baby of Rationalism ever since it’s birth, cannot have the approval of God. One cannot doubt scriptural doctrines and claim to work for God. One cannot doubt the authenticity of the Bible as Revelation of God and try to make it more a human book. One cannot try to overemphasize Ellen White’s humanness and the biblical prophets humanness at the cost of believing. It is bordering at or sliding to unbelief.

                 Paul says, just as they had strong faith in the Word of God and strong faith in God and His gospel, an hermeneutics of affirmation, so in the same manner [houtoos] they spoke to them (1 Thessalonians 2:4). The manner in which they spoke, Paul says, was not like people trying to please [areskontes] men but to God Who examines their hearts. It was with the constant awareness of openness to God, the reality of God working immediately right there as they speak, knowing everything, being totally visible to God. The words were carefully weighed and transmitted after it was compared to the Word of God and His standards. Only what was correct and appropriate was handed over. It was not a reformation without touching ground but a reformation well-grounded in the Word of God.

                 Paul says that they know very well [kathoos oidate] how they were [egenethemen] not in word of flattering (1 Thessalonians 2:5), nor in pretext of greed. God is witness. Paul is very aware of stating his case amid differences of opinion regarding him and the apostles there and in their area so that flattering methods and greed were not on their agenda, they know and God knows too. This heightened perception of Paul in his writing is one of the reasons we cannot accept the conclusions or agenda of Darryl Schmidt mentioned supra regarding kathoos oidate and Paul.

                  Whereas some seek the glory of men, Paul is secure that they are not (1 Thessalonians 2:6). He did not want glory from men [anthropoon], nor from them [humoon], nor from others [alloon]. They have influence [dunamenoi] to be [einai] in weight [barei] as Christ apostles but they were [egenethemen] gentle [epioi] in their midst (1 Thessalonians 2:7) like a nurse treasuring her baby-son.

                  They could have announced that they are the conference president and his colleagues coming to town and a red-carpet treatment would follow, but they wished to be quiet about that, not seeking the glory of men, not from them and not from others. They were gentle and kind in their presence.

                  Paul says that this strategy of theirs was beneficial to both of them since the members received the gospel of God and also their souls for they became to Paul and his team godlovers [agapetoi] (1 Thessalonians 2:8).

                  They should remember the suffering of Paul and his team and the hardship [mochthon]. Day and night in order not to be a burden to them, they proclaimed to them the gospel of God. Paul and his team adjusted their dayshift and nightshift as such that those who work during the day received their preaching at night or those who work during the night received their preaching during the day. The schedules were comfortably arranged to fit the audience (1 Thessalonians 2:9).

                  Paul reminds them, in legal language, contrary to Darryl Schmidt’s observations, that they are witnesses, God is also a Witness, how devoutly [hosioos which in Classical Greek means sanctioned by divine law], justly [dikaioos] and blamelessly [amemptoos] they were [egenethemen] in the faith (1 Thessalonians 2:10). The Christian life includes all these aspects, a faith life that is in synchronizing with the Divine Law or Ten Commandments of God absolutely, thus devoutly, justly with all people in total equity and blameless in conscience and deeds and vice versa after conversion. If the bicycle chain keeps falling off, you need something drastically changed.

                  The style and manner of Paul approaching the members of Thessalonians were like a father talking to his own children (1Thessalonians 2;11). In verse 12 he is listing what they did: exhorting [parakalountes], encouraging [paramuthoumenoi], and witnessing [marturomenoi] in order that you walk worthy [axios] of God who called you unto His kingdom and glory (1 Thessalonians 2:12). This is a very important verse and link to the problem we had with Theodore Bezae, the successor of John Calvin in verse 4 supra. Remember that these Thessalonians were idol-worshippers (1 Thessalonians 1:9) “and you turned to God from idols to serve a living and true God”. Preaching the gospel and hearing it and acting on the hearing is all wrapped up in the process of God’s calling (verse 12) and approval (verse 4). There is no space here for an arbitrary predestination of some to heaven and some to hell as it is spelled out by Bezae and his followers later. It is because Paul exhort, encourage and witness that they walk worthy. If predestination was at play here, Paul did not have to preach at all. His words and efforts and suffering on their behalf would be all a waste of time and energy. Many Calvinistic scholars are fully aware of these dilemmas in their pioneer’s thinking and methodology.

The kingdom and glory is a kingdom and glory to come. No-one receives the glory while on this earth but the promise of the glory and the absolute security of glory while abiding in Christ, is unshakable. All are called to that high calling.

                  In 1 Thessalonians 2:13, it is as if Paul came to the end of a thought and wish to ponder on it as a whole. For this reason [kai dia touto] they are rejoicing in God constantly [adialeiptoos which may mean with no interruptions]. Darryl Schmidt felt that kai dia touto is not a Pauline expression but we question how he is so certain? He lives 2000 years after Paul and he wish to present Paul’s mental lexicon? It is presumptious. We have found the expression in a number of Pauline books, 2 Thessalonians 2:11; 2 Timothy 2:10; Hebrews 2:11; Hebrews 9:15; Romans 4:16; 5:12; 13:6; 15:9; 1 Corinthians 11:10; 2 Corinthians 4:1; 11:30; 7:13. The book of Hebrews is also Pauline if one is willing to lay aside the linguistic jargon of the past critical scholars and do linguistics diachronically and synchronically with a hermeneutics of affirmation .

                  These members were successfully accepting the truth and became [egenethete] imitators [mimetai] of the churches of God of Judea, in Christ Jesus that the same sufferings you suffer, as those that members suffered in Judea. They also suffered from their own people [idioon] as those of the Jews was suffering from their own people (1 Thessalonians 2:14).

                  Paul says that the Jews in Judea both killed the Lord and the prophets before and also they drove Paul and his team out of there [ekdiooxantoon] (1Thessalonians 2:15).  Paul added a phrase that these people who do this is not pleasing to God and hostile to all men.

                  Paul indicates about these Jews that they were hindering [kooluontoon] Paul and his team to speak to the gentiles so that they can be saved [soothoosin]. In doing so, they were adding up their sins (1 Thessalonians 2:16). Paul added a phrase that wrath [orgees] has befallen [ephthasen] them and this condition will last until the end [eis telos]. The end is the eschaton and not 70 CE. What they do will not be pleasing to God until the eschaton. The systematic theologian W. Hendriksen paid attention to this verse contemplating the salvation and wrath of the Jews in eschatology (Hendriksen, NIC on Romans, 381). Hendriksen classified three groups on this issue of the Jews in the endtime. The most popular view is that there will be an eschatological conversion of Jews in the endtime (S. Greijdamus, C. Cranfield, J. Murray, C. Hodge, G. Vos). The second theory is that the converted ones will be both Jews and gentiles (J. Calvin, J. van Leeuwen, T. Jacobs, K. Barth). The third theory is that the conversion will be the total number of elected Jews (S. Volbeda, H. Bavinck, L. Berkhof, H. Ridderbos, Lenski, O. Robertson). Seventh-day Adventists do not believe that the conversion will be race specific but that all flesh will receive the Latter Rain but that those who wish not to stay within grace, will fall out. Joel says that all flesh will receive the Holy Spirit of the Latter Rain which is the final call on earth. Those who reject such a golden opportunity will be joining hands for the tribulation.

                  From 1 Thessalonians 2:17-19 and actually into chapter 3, Paul is explaining why they were separated from the Thessalonians. Is it legitimate to use the detail of chapter 3 as a reason why this separation between the two parties occurred in the first place? Timothy was sent (1 Thessalonians 3:2) to them while Paul stayed in Athens (1 Thessalonians 3:1). There seems to be a kind of unfinished business feeling with Paul as we can see in 1 Thessalonians 3:10 “and to complete what is lacking in your faith”. But, the issue of 1 Thessalonians 2:17-19 is that Paul and his company was prohibited from them (apophranisthentes) for a period of an hour (kairon hooras). It may mean that they were forcefully removed from the Thessalonians who accompanied them, but that was only an hour of interrogation and that when they were released after that hour, the Thessalonians had already left. After all, Paul and his company wanted to be alone (monoi) in Athens, left behind (1 Thessalonians 3:1  kataleiphthenai). They may have asked them to leave so that they can be alone, a situation that may be interpreted wrongly on the Thessalonians side, a misinterpretation that will cause Paul to explain in length that he did not reject them but has the highest regard for them.

                  Paul is explaining that when they separated, he was eager to see them again later, hoping it was only a short while, did not forget them in spirit so that they were still fresh on his mind though in body they were separated (1 Thessalonians 2:17). He stresses that he had a desire to see their face, probably because the request by Paul and his company to be left alone in Athens, caused this misunderstanding. Paul has to prove to them that he really likes them and the sending away was not a rejecting or decision of rejection.

                  The second issue is that it has been some time and Paul did not come to them. The Thessalonians seemed to have been bothered how Paul is thinking of them so Paul stress the fact that he really tried to come a number of times but Satan threw some spanners in the bicycle wheels (1 Thessalonians 2:18).

                  The Thessalonians is cleared from a low self-esteem by Paul with his emphasis that they are a hope, joy or crown of exultation to him. When he thinks of the Parousia, the Second Coming of Christ, the resurrection will have all of them resurrected together with Paul and full of joy they will meet Christ (1 Thessalonains 2:19). In His presence all of them will be together and that happy moment is what Paul stress is for him a strong motivation and appreciation of them. Appreciation is a good word, since the Thessalonians thought, by been sent away in Athens that it leaves room to wonder how Paul feels about them .

                  To add again the statement that “you are our glory and joy” (1 Thessalonians 2:20) is to say the same what he already said in verse 19. Why is Paul so repetitive here? He is using a marker pen, he is underlining, he is highlighting, he is emphasizing, he is rubbing in the thought. In case they missed it the first time and did not get it, they are bound to catch it the second time it comes around. He is in essence asking them to erase from their minds the doubt of his feelings about them and to fill it with these positive statements how much they mean to him.