1 Thessalonians

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Genre

First Thessalonians is a Hellenistic letter written from an apostle and his ministry team sent after a hasty departure and subsequent travels. The departure was precipitated by conflict with the Jews in Thessalonica objecting to Paul’s ministry there. After establishing a ministry center in Corinth, the ministry trio responds to issues that have arose in Thessalonica. This letter belongs to the larger genre of epistles. Karl P. Donfried, in his New Testament Theology volume entitled The Theology of the Shorter Pauline Letters, states that “Paul’s intention in writing I Thessalonians is to console a Christian community suffering the effects of persecution and death, to encourage the discouraged” (p. 5).

Situation of the Original Audience

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; idleness, eschatology, and persecution.

1 Thessalonians. Donfried states that “the social situation in Thessalonica and a consideration of the structure of the letter itself will greatly assist the task of understanding the theology of 1 Thessalonians… Theology, structure, and social situation are closely interwoven in 1 Thessalonians…” (p. 3). Donfried continues, “Essential for the interpretation of the Thessalonian correspondence is the reconstruction of the religious and political history of Thessalonica at the time of the earliest Christian community” (p. 12). Paul wrote this letter to the church at Thessalonica. Paul started that church that was mainly made up of Greeks. Paul, starting in the synagogue of Thessalonica as was his custom, was quickly banned from the synagogue. Thessalonica was the capitol of asia minor and perhaps the most important trade city in the region. This provided an eclectic and wide-ranging culture. Thessalonica had a culture that allowed for women to hold prominent positions. Paul and his associates had established a solid church in Thessalonica that after Paul’s departure had struggled with idleness and questions regarding eschatology. Donfried points out that “Among the more influential religious cults of the city is the cult of Dionysus…” (p. 13). To address these issues, Paul and his team wrote First Thessalonians.

1 Thessalonians 2:1-13. Important to understanding First Thessalonians is the ancient custom of itinerant philosophers. Teachers of new religions would travel from city to city preaching their new religion. They would live off of the benefactions of their converts. Apparently, there were opponents of Paul in Thessalonica that accused him of being a fraud. Fee states that “The present passage thus contrasts Paul and his companions with the kinds of itinerant philosophers and purveyors of “new religions” that some outsiders have apparently accused Paul himself of being like” (p. 52). Fee continues “Paul is pointing out the absurdity of the accusations against him by reminding the believers of the way things really were: infant-like in terms of motive; mother-like in terms of caring” (p. 75).

Death. Important to understanding this passage is understanding Roman-Greco and Jewish view of death. In Jewish antiquity prior to Plato, death was thought of as the end of existence. When King David thought of experience death, he viewed it as a shadowy existence where all who have died go – Shoal. Fee states that “the evidence is thoroughgoing that death in pagan antiquity was understood as final and complete” (p. 169).

Customs or moral assumptions that help make sense out of this passage:

Greco-Roman Culture.:

The strong pull from the Hellenistic culture toward cult worship was very strong. A large part of the Hellenistic cult worship was seen as a patriotic duty. As idol worship, the Thessalonian Christians turned from idol worship to the worship of the one true God. This would have brought scorn, exclusion, and persecution from the Hellenistic community. Cult worship was seen as a way to appease the gods and to bring good fortune. Not participating in cult worship would have threatened punishment from the gods in the eyes of the Hellenistic community. Fee states that “such “good news” would have been seen as utter folly by the pagan opposition to the Thessalonian believers” (p. 33).

Semitic Culture. In Thessalonica, persecution at the hands of the Jews was significant. The threat was so real, that Paul’s associates convinced him to flee from Thessalonica under the cover of dark. This did not appease the Thessalonian Jews. When they heard of Paul’s work in the synagogue they chased him out of Berea as well.

The knowledge of this setting helps the reading of the text by communicating the lengths the Thessalonian Christians endured to remain faithful to God.

Bibliography

Genre

This passage is the introduction to Paul’s letter to the Christian church in Thessalonica. Paul uses a formal Salutation in his letters and First Thessalonians is no different. In ancient letter writing there were formal structures to letters and the Salutation (author(s), recipient(s), blessing) was one of those. Paul does adapt his Salutation to include a Semitic and Christian flavor.

Demarcation

There is almost unanimous agreement across the English translation as to how to demarcate this passage.

The NRSV, ESV, NIV, NET, NABRE, and CEV demarcate this passage as one cohesive section entitled Salutation (NRSV).

The NASB includes all of chapter one in one large section entitled Thanksgiving for These Believers.

The CEV includes v. 1-3 in this section.

In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage one cohesive section entitled Salutation.

The textural markers that assist in demarcating this passage are the very familiar Pauline opening structure of his letters that include the author(s), recipient(s), and blessing.

This Salutation is a very structured and familiar literary device utilized in ancient letter writing. To demarcate this passage any other way, as indicated by the agreement across the English translations, is not faithful to the literary genre this writing belongs.

The Argument of the Text

In this passage, Paul utilizes a brief but standard Salutation to introduce his letter.

The issues in this passage are a church plant ministry team greeting their audience by extending grace and peace.

The author is addressing Christ followers in the Roman city of Thessalonica.

The author desires his audience to be encouraged.

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; idleness, eschatology, and persecution.

The author gets his message across through a straight forward salutation.

This passage is only the beginning of Paul’s letter and there is not much information given in this Salutation.

Can you summarize what you understand this text to be saying? This passage is about how the authors are writing to the church in Thessalonica who is in God the Father and Jesus the Christ bestowing upon them grace and peace.

Co-text

Development of Important Words/Motifs:

God the Father. Along with “the Lord Jesus Christ”, Paul cements his audience’s identity.

Lord Jesus Christ. Along with “God the Father”, Paul cements his audience’s identity.

Grace, peace. Paul bestows upon his audience two very important blessings. Fee points out that because of the grace of God, God’s people experience peace.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time praising the Thessalonians for their faith in God. Paul commends them for turning from idols to the one true God despite experiencing persecution. Paul also commends them for the reputation they have everywhere he goes.

Context

Ancient letter writing techniques help make sense out of this passage. Understanding Hellenistic methods of letter writing explain the elements of this passage as well as highlight the variances Paul makes in his Salutation.

The Interface of Contexts:

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73).

Intertext

OT passages alluded to in this text:

Numbers 6:22-27. “22 The Lord spoke to Moses, saying: 23 Speak to Aaron and his sons, saying, Thus you shall bless the Israelites: You shall say to them, 24 The Lord bless you and keep you; 25 the Lord make his face to shine upon you, and be gracious to you; 26 the Lord lift up his countenance upon you, and give you peace. 27 So they shall put my name on the Israelites, and I will bless them.” In this passage, God is speaking to Moses, presenting what seems to be a liturgical blessing that God wants his priests to speak over the nation of Israel. This same type of blessing can be seen in Paul’s Salutation as he blesses God’s people in Thessalonica.

Sensitivity to Other Inter-Canonical Echoes:

Acts 17:1-15. This passage details Luke’s version of Paul’s evangelism activities in Thessalonica. Fee questions the literal timeline of Luke’s version. Fee’s argument rests on his understanding of the maturity of the church Paul left in Thessalonica. Fee believes that Paul and his associates must have worked in Thessalonica for longer than just over three weeks. This argument is very plausible and not undermining of Luke’s narrative. Luke is not detailing the literal daily events of Paul in Thessalonica, but is telling the story of his expulsion and subsequent harassment in Beroea at the hands of the Thessalonian Jews.

Romans 1:7. “7 To all God’s beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.” In this Salutation to the church in Rome, Paul also blesses his audience with “grace” and “peace” “from God our Father and the Lord Jesus Christ.”

Galatians 1:15-16. “To the churches of Galatia: 3 Grace to you and peace from God our Father and the Lord Jesus Christ…” In this Salutation to the church in Galatia, Paul also blesses his audience with “grace” and “peace” “from God our Father and the Lord Jesus Christ.”

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul greets God’s children, blessing them with grace and peace from God our Father and the Lord Jesus Christ. This is the embodiment of the wider story of God and God’s people.

2 Thessalonians 1:1c (NRSV)

Grace to you and peace.

Main Verbs

To

Verb

To

• Tense – Present
• Mood – Indicative
• Voice – Passive

Genre

The previous passage, v. 1, is the introduction to Paul’s letter to the Christian church in Thessalonica. Paul uses a formal Salutation in his letters and First Thessalonians is no different. In ancient letter writing there were formal structures to letters and the Salutation (author(s), recipient(s), blessing) was one of those. Paul does adapt his Salutation to include a Semitic and Christian flavor. In this passage, we see Paul’s adaptation to the ancient letter writing in his thanksgiving report. In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee states that, “Paul here begins a practice that carries through most of his later letters, where the greeting is immediately followed by a thanksgiving report. In so doing he is simply radically Chritianiziing a commonplace phenomenon in certain kinds of letters from the Greco-Roman world” (p. 18). Several parts of First Thessalonians seem underdeveloped or less developed than similar parts to the other letters in the Pauline corpus. This leads some to believe that the letters to the Thessalonians were the first of Paul’s letters and his later letters became much more developed. This is perhaps most clear in Paul’s thanksgiving report that is much less developed than later letters.

Demarcation

No English translation reviewed demarcates this passage as demarcated in this study. Most all of the translations include this passage with the larger portion of chapter one. The CEV closely resembles the demarcation of this study by including Paul’s thanksgiving report with his Salutation.

The NRSV, ESV, NIV, NET, NABRE, and CEV include v. 2-10 in this passage entitled The Thessalonians’ Faith and Example (NRSV).

The NASB includes all of chapter one in one large section entitled Thanksgiving for These Believers.

The CEV includes v. 1-3 in this section.

Fee demarcates this passage one cohesive section entitled Thanksgiving. Fee states that “verse 4 serves as a janus between the thanksgiving and subsequent narrative” (p. 19).

The textural markers that assist in demarcating this passage are the very familiar Pauline thanksgiving report found throughout his corpus.

This thanksgiving report, while underdeveloped compared to Paul’s later letters, is a very structured and familiar literary device utilized in his ancient letter writing. To demarcate this passage any other way is not faithful to the literary genre this writing belongs.

The Argument of the Text

In this passage, Paul utilizes a brief but common thanksgiving report to bless his audience.

The issues in this passage is Paul’s prayer for his audience as he opens his letter.

The author is addressing Christ followers in the Roman city of Thessalonica.

The author desires his audience to be encouraged.

The author gets his message across through a straight forward thanksgiving report.

This passage is only the beginning of Paul’s letter and there is not much information given in this thanksgiving report.

This passage is about how the authors continually pray for their brothers and sisters in Christ who live in Thessalonica.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing.

Development of Important Words/Motifs:

God the Father. In this thanksgiving report, Paul continues to refer to the Thessalonians in regard to God the Father, along with the Lord Jesus Christ, just as he did in the Salutation.

Lord Jesus Christ. In this thanksgiving report, Paul continues to refer to the Thessalonians in regard to the Lord Jesus Christ, along with God the Father, just as he did in the Salutation.

Faith, love, hope. Fee states that “Paul’s gratitude to God for them finds expression in terms of the especially Christian triad – faith, love, hope – which appears here for the first time in Christian literature” (p. 23).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time praising the Thessalonians for their faith in God. Paul commends them for turning from idols to the one true God despite experiencing persecution. Paul also commends them for the reputation they have everywhere he goes.

Context

Ancient letter writing techniques help make sense out of this passage. Understanding Hellenistic methods of letter writing explain the elements of this passage as well as highlight the variances Paul makes.

This knowledge helps the reading of the text by establishing that this letter is consistent with ancient letter writing as well as highlighting the differences where Paul diverges from the norm.

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). While in most issues of Biblical study, along with ancient culture, the current culture does conflict with the text. However, prayer is one spiritual discipline that is widely accepted in the current culture today. 

Intertext

Sensitivity to Other Inter-Canonical Echoes:

1 Corinthians 13:13. “13 And now faith, hope, and love abide, these three; and the greatest of these is love.” In this passage, Paul also refers to the triad of faith, hope, and love.

This passage is the embodiment of the wider story of God and God’s people. In this passage, the spiritual father of the Thessalonians, Paul, offers a prayer of encouragement lifting up his audience. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 1:3 (NRSV)

3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 

Main Verbs

Remembering

Work

Labor

Steadfastness

Verb

Remembering

• Tense – Present
• Mood – Indicative
• Voice – Passive

Work

• Tense – Present
• Mood – Indicative
• Voice – Active

Labor

• Tense – Present
• Mood – Indicative
• Voice – Active

Steadfastness

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

The previous passage, v. 2-3, is a thanksgiving report. Paul quickly transitions from this thanksgiving report into a narrative background describing the conversion of the Thessalonians.

Demarcation

Only one English translation reviewed demarcates this passage as in this study. Most all of the translations include this passage with the larger portion of chapter one. 

The CEV demarcates this passage as one cohesive section entitled The Thessalonians’ Faith and Example.

The NRSV, ESV, NIV, NET, NABRE, and CEV include v. 2-10 in this passage entitled The Thessalonians’ Faith and Example (NRSV).

The NASB includes all of chapter one in one large section entitled Thanksgiving for These Believers.

In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage one cohesive section entitled Narrative Part 1: The Thessalonians’ Conversion and Following. 

The textural markers that assist in demarcating this passage is the shift in genre from a thanksgiving report to a narrative describing the conversion of the Thessalonians.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul utilizes a brief narrative describing the conversion of the Thessalonians.

The issues in this passage is the conversion of the Thessalonians from idol worship to the worship of the one true God.

The author is addressing Christ followers in the Roman city of Thessalonica.

The author is asking his audience to remember how they responded to the Gospel. Paul will use this encouragement later as leverage to compel his audience to listen and adhere to his teaching that is forthcoming.

The author gets his message across through a narrative.

Without reading further, the reader does not yet know the concerns Paul has for his audience which he will address later in the letter.

This passage is about Thessalonians response to the Gospel message presented to them by Paul and his ministry team.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer.

Development of Important Words/Motifs:

Beloved. In this passage, Paul uses an endearing term to identify his audience. Donfried states that “Paul can employ traditional kinship patterns in his association with the Thessalonian family; he is in solidarity with them as brother, father, nurse, orphan, or beloved” (p. 60).

Know. In this passage, “to know” is critical to Paul’s encouragement to the Thessalonians. Paul wants his audience to remember what they know and to realize that their example has caused others to know. Fee states that “Paul here shows none of the contemporary Western church’s anxiety about appealing to experience as part of the overall reality of coming to Christian faith” (p. 29).

God, Jesus, Holy Spirit. In this passage, Paul highlights the trinity. In Paul, the Father quickly became God in his writings and Jesus quickly became the Lord.

Chosen. In this passage, Paul makes it clear that the Thessalonian believers were chosen. This fact was evident to Paul because they received the word with power and conviction. Fee states that “The Thessalonian believers may be disdained and persecuted by their pagan neighbors, but they are assured at the outset that they are loved by God and therewith his “chosen ones” in Thessalonica…” (p. 31). Donfried states that “Paul reminds the Thessalonian Christians that God has chosen them and that as a result of that selection they must now live out the consequences of that choice and accept the privileges and responsibilities of the call into the kingdom of God” (p. 29). Donfried continues “‘to call’ (kalein) is in the present tense, thus emphasizing the present and continuing nature of the event in which they now participate and which will be brought to fulfilment in the future… since God has called and continues to call them they are expected to live a life that is constantly transformed by the gospel” (p. 37).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time addressing a trio of concerns he has for the church in Thessalonica.

Context

Customs or moral assumptions help us make sense out of this passage:

Greco-Roman Culture.

In this passage, it is important to understand the cultural norm of idol and imperial cult worship. Paul makes a passing reference to this topic as he commends the Thessalonians reputation of turning from idol worship to the one true God.

This passage appeals to the cultural concerns of distribution of power and social roles. The Thessalonian Christians were persecuted on all sides. The Hellenists seen the Christians’ abstinence from cult worship as a threat to their way of life. At the same time, the Jews saw this new religion as an abomination to their own religion. Fee states that “The early church understood suffering to be part of its lot, and believers were not to be surprised by it; yet because they had experienced their new life as the indwelling of the Spirit, they also lived with great joy” (p. 39). Fee continues “They have become a suffering minority in Thessalonica, who for the most part have stayed home and faced the pagan onslaught there” (p. 44).

This passage stands in tension with the Greco-Roman culture that it addresses by exhorting its audience to continue their faithfulness and perseverance while enduring hardship for the sake of Christ.

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). In a similar way, today’s current culture conflicts with this passage by objecting to the Christian way of life seeing it as burdensome and foolish.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages alluded to in this text

Jeremiah 10:10. “10 But the Lord is the true God; he is the living God and the everlasting King. At his wrath the earth quakes, and the nations cannot endure his indignation.” This passage sets the tone for Paul’s belief in the one true God and the wrath will come upon those who are not believers. Fee states that “It is of interest that the word “wrath” is used exclusively in the New Testament to refer to God’s final judgment on the wicked, and thus is never used regarding believers, whose present lot is “tribulation/suffering.” (p. 50) Donfried states that “At the heart of the Apostle’s proclamation, then, is a God who is described as ‘a living and true God’ who raised his Son, Jesus, from the dead, and the claim that this action will deliver the Thessalonian believers from the ‘wrath’ to come. The intention of God goes beyond protecting the Christians from wrath; it involves salvation” (p. 29).

Sensitivity to Other Inter-Canonical Echoes:

Romans 1:3-4. “3 the gospel concerning his Son, who was descended from David according to the flesh 4 and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord.” This passage reveals Paul’s theological understanding of the Gospel.

Romans 8:29-30. “29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. 30 And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.” In this passage, Paul writes to the Romans about God’s work in his children’s lives.

1 Corinthians 2:1-5. “1 When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ, and him crucified. 3 And I came to you in weakness and in fear and in much trembling. 4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God.” In this passage, Paul writes the Corinthians describing the Spirit’s work in his life.

1 Corinthians 15:23-28. “23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24 Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.” In this passage, Paul writes to the Corinthians about the end times.

2 Corinthians 12:12. “12 The signs of a true apostle were performed among you with utmost patience, signs and wonders and mighty works.” In this passage, Paul writes to the Corinthians about the power of the Holy Spirit in his ministry.

Philippians 1:29. “29 For he has graciously granted you the privilege not only of believing in Christ, but of suffering for him as well— 30 since you are having the same struggle that you saw I had and now hear that I still have.” In this passage, Paul writes to the Philippians about the struggle that he and other believers have experienced.

Colossians 1:13. “13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son” In this passage that Paul wrote to the Colossians, he speaks of God’s saving work in the believer’s life.

2 Thessalonians 1:6-10. “6 For it is indeed just of God to repay with affliction those who afflict you, 7 and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified by his saints and to be marveled at on that day among all who have believed, because our testimony to you was believed.” In Paul’s second letter to the Thessalonians, he goes into detail about the wrath that is to come to those who do not submit to Jesus’ lordship.

This passage is the embodiment of the wider story of God and God’s people. In this passage, the spiritual father of the Thessalonians, Paul, encourages his audience to continue to persevere despite the persecution they are enduring. Paul goes on to admonish his audience for the influence they are having in the region for the sake of Christ. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 1:9-10 (NRSV)

9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming.

Main Verbs

Turned

Serve

Wait

Raised

Rescues

Verb

Turned

• Tense – Past
• Mood – Indicative
• Voice – Active

Serve

• Tense – Present
• Mood – Indicative
• Voice – Active

Wait

• Tense – Present
• Mood – Indicative
• Voice – Passive

Raised

• Tense – Past
• Mood – Indicative
• Voice – Active

Rescues

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

In this passage, moving from a narrative background describing the conversion of the Thessalonians, Paul utilizes narrative to describe his ministry while with the Thessalonians.

Demarcation

There is general agreement among the English translation reviewed. None of the English translations surveyed demarcate this passage as in this study. Most all of the translations include this passage with the larger portion of chapter two. 

The NRSV, ESV, NIV, NET, NLT and CEV demarcates this passage as belonging to a larger section that includes v. 1-16 entitled Paul’s Ministry in Thessalonica (NRSV).

The NASB includes all of chapter two in one large section entitled Paul’s Ministry.

The NABRE demarcates this passage as belonging to a larger section that includes v. 1-12 entitled Paul’s Ministry among them.

In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage as two separate sections. The first section includes 2:1-12 entitled Narrative Part 2: Paul’s Conduct in Thessalonica. The second section includes only verse thirteen entitled The Thanksgiving Renewed. Fee does state that “The renewed thanksgiving puts the emphasis on their original reception of the gospel, a concern that flows directly out of the immediately preceding narrative” (p. 85).

This passage begins with “You yourselves know, brothers and sisters…” This is a common textual marker that Paul uses. Paul uses “brothers and sisters” to refocus his audiences’ attention as he begins a new section. In addition to this textual marker, the theme of the section changes from the previous. In 1:4-10, Paul shares his pride in the Thessalonians reputation. In this passage, the theme changes to Paul describing his work while he was with the Thessalonians.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul utilizes a brief narrative describing his work with the Thessalonians.

The issue in this passage is Paul’s remembering of his work and love for the Thessalonians.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience to remember Paul’s labor among the Thessalonians.

The author gets his message across through a narrative.

Without reading further, the reader does not yet know the concerns Paul has for his audience which he will address later in the letter.

This passage is about Paul’s previous ministry among the Thessalonians.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, is setting the tone for what is to come later.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

Know. In this passage, “to know” is critical to Paul’s encouragement to the Thessalonians. Paul wants his audience to remember what they know and to realize that their example has caused others to know. Fee states that “Paul here shows none of the contemporary Western church’s anxiety about appealing to experience as part of the overall reality of coming to Christian faith” (p. 29).

Nurse, Father. In this passage, Paul uses endearing terms when he describes his relationship with the Thessalonians. Fee states that “Paul will use a series of family metaphors that is unique to the entire Pauline corpus” (p. 56).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time addressing a trio of concerns he has for the church in Thessalonica.

Context

1 Thessalonians 2:1-13. Important to understanding First Thessalonians is the ancient custom of itinerant philosophers. Teachers of new religions would travel from city to city preaching their new religion. They would live off of the benefactions of their converts. Apparently, there were opponents of Paul in Thessalonica that accused him of being a fraud. Fee states that “The present passage thus contrasts Paul and his companions with the kinds of itinerant philosophers and purveyors of “new religions” that some outsiders have apparently accused Paul himself of being like” (p. 52). Fee continues “Paul is pointing out the absurdity of the accusations against him by reminding the believers of the way things really were: infant-like in terms of motive; mother-like in terms of caring” (p. 75).

Customs or moral assumptions that help make sense out of this passage:

Greco-Roman Culture.

In this passage, it is important to understand the cultural norm of itinerant missionaries. It this culture, it was common for people to travel from town to town preaching different beliefs. These preachers would seek reimbursement from those they spoke to. By contrast, while Paul and his team were in Thessalonica, not only did they spend time ministering to the Thessalonians, but they also worked full-time jobs so they were not a burden.

This passage appeals to the ancient cultural concern of honor and shame. Opponents of Paul have been criticizing his hasty exit from Thessalonica and neglect of his converts as an example of him being a false teacher. Paul uses the narrative of his ministry in Thessalonica as proof of his authenticity.

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73).

Intertext

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) and Their Significance:

Texts from the ancient world that are alluded to in this text.

Aboth 2:2. “Fitting is learning in Torah along with a craft, for the labor put into the two of them makes one forget sin. And all learning of Torah that is not joined with labor is destined to be null and cause sin.” In this Jewish passage, Rabban Gamaliel, the Son of R. Judah the Patriarch describes how learning a craft while learning Torah is appropriate (Fee, p. 78).

Sensitivity to Other Inter-Canonical Echoes:

1 Corinthians 4:14. “14 I am not writing this to make you ashamed, but to admonish you as my beloved children.” In this passage to the Corinthians, Paul also describes the church in endearing terms.

2 Corinthians 12:14. “14 Here I am, ready to come to you this third time. And I will not be a burden, because I do not want what is yours but you; for children ought not to lay up for their parents, but parents for their children.” In this Passage, Paul makes two similar statements as he does to the Thessalonians. He shows his endearing terms to his audience and mentions how he is not a burden referring to his tent-making business in Corinth. 

Galatians 4:19. “19 My little children, for whom I am again in the pain of childbirth until Christ is formed in you…” In this passage to the Galatians, Paul also describes the church in endearing terms.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul retraces the steps he took with the Thessalonians as he presented the gospel to them as a mother and as a father without placing upon them a heavy burden. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 2:13 (NRSV)

13 We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God’s word, which is also at work in you believers.

Main Verbs

Give

Received

Heard

Accepted

Is

Is

Verb 

Give

• Tense – Present
• Mood – Indicative
• Voice – Active

Received

• Tense – Past
• Mood – Indicative
• Voice – Active

Heard

• Tense – Past
• Mood – Indicative
• Voice – Passive

Accepted

• Tense – Past
• Mood – Indicative
• Voice – Active

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive

Genre

In this passage, moving from a narrative background describing his ministry while with the Thessalonians, Paul moves to a narrative describing the reaction of his audience to his missionary work in Thessalonica.

Demarcation

None of the English translations surveyed demarcate this passage as in this study. Most all of the translations include this passage with the larger portion of chapter two. 

The NRSV, ESV, NIV, NET, NLT and CEV demarcates this passage as belonging to a larger section that includes v. 1-16 entitled Paul’s Ministry in Thessalonica (NRSV).

The NASB includes all of chapter two in one large section entitled Paul’s Ministry.

The NABRE demarcates this passage as belonging to a larger section that includes verse thirteen entitled Further Thanksgiving.

In his NICOT Volume entitled The First and Second Letters to the Thessalonians, Gordon D. Fee demarcates this passage as one coherent section entitled Narrative Part 

3: The Thessalonians’ (and Paul’s) Ill Treatment.

This passage begins with “For you, brothers and sisters…” This is a common textual marker that Paul uses. Paul uses “brothers and sisters” to refocus his audiences’ attention as he begins a new section. In addition to this textual marker, the theme of the section changes from the previous. In 2:1-13, Paul describes his missionary work in Thessalonica. In this passage, Paul describes the reaction to his missionary work by the the Thessalonians.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul utilizes a brief narrative describing the reaction of the Thessalonians to his missionary work in Thessalonica.

The issue in this passage is the reaction of the Thessalonians, despite persecution to Paul’s missionary work.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience to remember the reaction they exhibited to Paul’s work among them.

The author gets his message across through a narrative.

Without reading further, the reader does not yet know the concerns Paul has for his audience which he will address later in the letter.

This passage is about the reaction of the Thessalonians to Paul’s mission work in Thessalonica.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul retraces the story of his ministry in Thessalonica.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, is setting the tone for what is to come later.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

Suffered, killed, drove out. In this passage, Paul describes how the opponents of his work reacted to his mission in Thessalonica. Donfried states that “Paul makes a very clear parallel between the situation of the Thessalonian church and that of the churches in Judea; they ‘became imitators of the churches of God in Christ Jesus which are in Judea’ and they ‘suffered the same things’ from their countrymen and that clearly involves the dimension of death” p. 22). Fee states that “What Paul has done in this passage is basically to equate the Thessalonians’ present suffering (1:6) with that which he, Silas, and other Jewish believers had experienced at the hands of their own people” (p. 100).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time addressing a trio of concerns he has for the church in Thessalonica.

Context

Important to understanding First Thessalonians is the ancient custom of itinerant philosophers. Teachers of new religions would travel from city to city preaching their new religion. They would live off of the benefactions of their converts. Apparently, there were opponents of Paul in Thessalonica that accused him of being a fraud. Fee states that “The present passage thus contrasts Paul and his companions with the kinds of itinerant philosophers and purveyors of “new religions” that some outsiders have apparently accused Paul himself of being like” (p. 52). Fee continues “Paul is pointing out the absurdity of the accusations against him by reminding the believers of the way things really were: infant-like in terms of motive; mother-like in terms of caring” (p. 75).

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

Sensitivity to Other Inter-Canonical Echoes:

Acts 16:11-40. This passage details the opposition to Paul’s ministry at the hands of his own people, the Jews, in the city of Philippi.

Acts 17:1-15. This passage details the opposition to Paul’s ministry at the hands of his own people, the Jews, in the city of Thessalonica.

Romans 1:18-2:5. In this passage, Paul speaks about the righteous wrath of God.

Romans 1:16. “16 For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.” It is clear in this passage to the Roman Christians, that Paul’s ministry was to the Jew, his own people, first.

Romans 9:1-5. In this passage, Paul reveals his passion for the Jews, his own people, to repent and accept Jesus Christ, the true Messiah.

Romans 10:1. “1 Brothers and sisters, my heart’s desire and prayer to God for them is that they may be saved.” In this passage, Paul reveals his passion for the Jews, his own people, to repent and accept Jesus Christ, the true Messiah.

Romans 11:1-3. “1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.”” In this passage, Paul reveals his passion for the Jews, his own people, to repent and accept Jesus Christ, the true Messiah.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul retraces the reaction of the Thessalonian believer in the midst of the opposition they faced. Paul describes how their opponents are storing up wrath for themselves in God’s kingdom. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 2:14 (NRSV)

14 For you, brothers and sisters, became imitators of the churches of God in Christ Jesus that are in Judea, for you suffered the same things from your own compatriots as they did from the Jews…

Main Verbs

Became

Suffered

Verb

Became

• Tense – Past
• Mood – Indicative
• Voice – Passive

Suffered

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

Using a narrative to retrace the history of Paul and the Thessalonians, in this passage, Paul continues this narrative explaining his sending of Timothy, Timothy’s report, and Paul’s joy in the Thessalonians perseverance and continued faithfulness.

Demarcation

There is a wide range of demarcations represented among the English translation reviewed. The main difference between the majority of the translations reviewed is separating Paul’s visit plans from Timothy’s report. In this study, the passage has held its cohesiveness based on the theme of the passage, Paul’s desire to visit Thessalonica.

The NET, NLT, and CEV demarcate this passage as belonging to one coherent section entitled Forced Absence from Thessalonica.

The NRSV, ESV, and NIV demarcate this passage as belonging to two separate sections. The first section includes 2:17-3:5 entitled Paul’s Desire to Visit the Thessalonians Again (NRSV). The second section includes 3:6-13 entitled Timothy’s Encouraging Report (NRSV).

The NASB demarcates this passage as belonging to parts of two separate sections. The first section includes all of chapter two entitled Paul’s Ministry. The second section includes all of chapter three entitled Encouragement of Timothy’s Visit.

The NABRE demarcates this passage as belonging to two separate sections. The first section includes 2:17-3:8 entitled Paul’s Recent Travel Plans. The second section includes 3:9-13 entitled Concluding Thanksgiving and Prayer.

Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, demarcates this passage as two separate sections. The first section includes 2:17-3:10 entitled Narrative Part 4: In the Meantime. The second section includes v. 11-13 entitled The Prayer Report. A demarcation between a narrative and a prayer report is understandable, but Fee concedes that Paul’s narrative is “wrapped up with a prayer report (3:11-13), which flows directly out of the concerns of the present narrative” (p. 104).

This passage begins with “As for us, brothers and sisters…” This is a common textual marker that Paul uses. Paul uses “brothers and sisters” to refocus his audiences’ attention as he begins a new section. In addition to this textual marker, the theme of the section changes from the previous. In 2:14-16, Paul describes the reaction to his missionary work by the Thessalonians. In this passage, Paul focuses on his desire to visit Thessalonica to encourage the church. Another textual marker occurs at the beginning of the next passage in 4:1, “Finally, dear brothers and sisters…” Again, this signifies Paul refocusing his audience’s attention.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul utilizes a narrative detailing his desire to visit and his concern for the Thessalonians. He describes how he has been kept from the Thessalonians and decided to send Timothy in his absence. Finally, Paul responds to the positive report he receives when Timothy returns from Thessalonica.

In this passage there are several issues:

Paul’s desire to visit Thessalonica.

Satan blocking Paul’s visit to Thessalonica.

Paul sends Timothy to visit Thessalonica.

Paul responds to Timothy’s positive report of the faith in Thessalonica.

Paul thanks God for the faith of the Thessalonians.

Paul exhorts the Thessalonians to abound in love as God strengthens their hearts while they wait on the coming of our Lord Jesus.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience to abound in love for one another and for all as God strengthens their hearts.

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; idleness, eschatology, and persecution.

The author gets his message across through a narrative.

Without reading further, the reader does not yet know the concerns Paul has for his audience which he will address later in the letter.

This passage is about Paul’s desire to visit the Thessalonians and his reaction to Timothy’s report of the strong faith that has grown in Thessalonica.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, is setting the tone for what is to come later.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

Faith. In this passage, the Thessalonians faith is the focus. Paul was concerned for their faith as they experienced persecution. So, Paul sent Timothy to check on the Thessalonians. Paul is relieved when Timothy reports to him the positive condition of the Thessalonians faith. When referring to the phrase “with regard to your faith”, Fee states that “This latter phrase thus brings us to the real object of Paul’s concern. It was, and is, all about “your faith,” a note that will be struck no fewer than five times in the present passage (vv. 2, 5, 6, 7, 10)” (p. 116).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul spends much time addressing a trio of concerns he has for the church in Thessalonica.

Context

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages are explicitly cited in this text.

Zechariah 14:5. “Then the Lord my God will come, and all the holy ones with him.” Paul reframes this Old Testament passage when he speaks of Jesus’ coming with the angels at his Parousia. Fee states that “Paul’s usage of the Zechariah text, which can only refer to “angels,” should be seen as determinative, especially since that intertextual borrowing is the only contextual reason for the prepositional phrase” (p. 135)

Sensitivity to Other Inter-Canonical Echoes:

Acts 17:2. “1 After Paul and Silas had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And Paul went in, as was his custom, and on three sabbath days argued with them from the scriptures…” In this passage, Luke records Paul’s activities in Thessalonica.

2 Thessalonians 1:7. “7 and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels…” In this passage, Paul reveals that the ‘holy ones’ referred to in 1 Thessalonians 3:13 are angels.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul shares how he was concerned for the faith of his brothers and sisters in Christ as they suffered persecution in his absence. Unable to visit them himself, he sends his trusted companion Timothy. Timothy reports that the Thessalonians have grown in their faith toward God causing Paul to rejoice. Paul concludes by exhorting the Thessalonians to continue to stand firm and grow in their love for others as they await the coming of the Lord Jesus Christ. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 3:12-13 (NRSV)

12 And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13 And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.

Main Verbs

Make

Abound

Strengthen

May Be

Verb  

Make

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

Abound

• Tense – Present
• Mood – Indicative
• Voice – Passive

Strengthen

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

May Be

• Tense – Future
• Mood – Indicative
• Voice – Conditional

Genre

This passage begins Paul’s exhortation to the Thessalonians. The first matter Paul deals with is sexual immorality. Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, states that Paul “shifts from using features common to letters of friendship to those common to letters of moral exhortation” (p. 136). When referring to v. 3-8 Fee states that this section deals with “behavioral matters: how believers in Christ are to live in the world and in relationship with one another” (p. 136).

Demarcation

There is almost unanimous agreement regarding demarcation across the English translations reviewed. None of the translations agree with this study. All translations and this study agree with the beginning demarcation of this passage. This passage begins Paul’s exhortation to the Thessalonians. The three exhortations in chapter four of 1 Thessalonians are sexual immorality, loving others, and life after death. This study separates each of these exhortations into separate sections. For the purpose of this study, each of these exhortations will be dealt with individually of the others.

The NRSV, ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcate this passage as belonging to a larger section that includes 4:1-12 entitled A Life Pleasing to God (NRSV).

The NABRE demarcates this passage as belonging to two separate sections. The first section includes 4:1-2 entitled General Exhortations. The second section includes 4:3-8 entitled Holiness in Sexual Conduct.

Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, demarcates this passage as two separate sections. The first section includes 4:1-2 entitled Introduction. Fee states of v. 1-2, “Several features of these two sentences indicate that they serve to introduce the whole of this larger section, not just verses 3-8” (p. 138). The second section includes v. 3-8 entitled Avoiding Sexual Immorality.

b. What textual markers assist your analysis? This passage begins with “Finally, brothers and sisters…”, the seventh occurrence in this short letter (Fee, p. 139). This is a common textual marker that Paul uses. Paul uses “brothers and sisters” to refocus his audiences’ attention as he begins a new section. In addition to this textual marker, the theme of the section changes from the previous. In the previous passage, 2:17-3:13, Paul focuses on his desire to visit Thessalonica to encourage the church, his sending of Timothy, Timothy’s report, and Paul’s joy. Another textual marker occurs at the beginning of the next passage in 4:9, “But we do not want you to be uninformed, brothers and sisters…” Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from fornication to loving one another.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul exhorts his audience to abstain from sexual immorality so that they may be sanctified by God who gives the Holy Spirit.

There are several issues in this passage.

Paul’s exhorts his audience to abstain from fornication.

The Thessalonians are not to behave as their unbelieving Gentile counterparts do but need to learn to control their own body in holiness and honor.

God has not called his people to impurity but to holiness.

How does the author refer to his or her audience? Who is the author addressing? The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience to abstain from sexual immorality.

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; idleness, eschatology, and persecution.

The author gets his message across through a moral exhortation.

Without reading further, readers see the other issues that Paul will soon right about; love and eschatology.

This passage is about Paul exhorting the Thessalonians to abstain from sexual immorality.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing term to identify his audience.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul continues to address a trio of concerns he has for the church in Thessalonica.

Context

This passage appeals to sexual morals in the pagan culture versus the culture of God’s kingdom.

This passage appeals to the cultural concern of purity. Fee states that “this passage should be a constant reminder that “holiness” and “sexual purity” belong together” (p. 155).

In this passage, it is important to understand morality through the Greco-Roman lens versus the Jewish-Christian lens. Fee points out that “In order to appreciate why “sexual immorality” is the first matter up one needs to be reminded that what the Jewish, and its offspring Christian, community regarded as immoral was generally not considered to be so among pagan Gentiles. Indeed, the seventh commandment would have been seen as absurd by “the pagans, who do not know God,” one of whose philosophers could say, as a matter of course, “Mistresses we keep for the sake of pleasure, concubines for the daily care of our persons, but wives to bear us legitimate children… For people for whom sexual activity outside of marriage was considered not only not “immoral” but in fact a cultural norm” (p. 143).

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages alluded to in this text.

Leviticus 19:2. “2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the Lord your God am holy.” In this passage, it is made clear that God’s people are to be holy.

Ancient Texts (Greco-Roman or Jewish) alluded to in this passage.

Ps.-Demosthenes,

Against Neaera 122 (LCL), 444-47.

Other passages brought to mind by a reading of this one.

Matthew 5:48. “48 Be perfect, therefore, as your heavenly Father is perfect.” In this passage attributed to Jesus by Matthew, Jesus tells his people to be perfect as God the Father is perfect. Just as in the Old Testament, it is made clear that God’s people are to be holy.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul exhorts his beloved friends in Thessalonica to continue to follow the way they have been taught by abstaining from sexual immorality unlike the unbelieving Gentiles they are living among. Paul reminds his audience that this call is from God. Donfreid states that “the obedience of faith is expected from all” (p. 55). This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 3:12-13 (NRSV)

7 For God did not call us to impurity but in holiness.

Main Verbs

Call

Verb

Call

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

1 Thessalonians 4:9-12. This passage continues Paul’s exhortation to the Thessalonians. The first matter Paul dealt with was sexual immorality (4:1-8). Now Paul continues his exhortation in this passage focusing on loving others. Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, states that Paul “shifts from using features common to letters of friendship to those common to letters of moral exhortation” (p. 136). 

Demarcation

There is almost unanimous agreement regarding demarcation across the English translations reviewed. Only the NABRE agrees with this study. This passage continues Paul’s exhortation to the Thessalonians. The three exhortations in chapter four of First Thessalonians are sexual immorality, loving others, and life after death. This study separates each of these exhortations into separate sections.

The NRSV, ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcate this passage as belonging to a larger section that includes 4:1-12 entitled A Life Pleasing to God (NRSV).

The NABRE demarcates this passage as one coherent section entitled Mutual Charity.

Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, demarcates this passage as one coherent section entitled Loving Others by Working with One’s Own Hands. Fee states of v. 1-2, “Several features of these two sentences indicate that they serve to introduce the whole of this larger section, not just verses 3-8” (p. 138).

This passage begins with “Now concerning love…” This is an obvious textual marker that assists in the analysis of demarcating this passage. Paul is changing the topic of his exhortation from sexual immorality to mutual love. Another textual marker occurs at the beginning of the next passage, verse thirteen, “But we do not want you to be uninformed, brothers and sisters…” Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from loving one another to life after physical death.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul praises the Thessalonians for their love for each other and exhorts his audience to live in such a way that their love for outsiders will become obvious as well. Paul focuses on three behaviors that will accomplish this; live quietly, mind your own business, and work with your own hands.

Paul’s exhorts his audience to behave properly toward outsiders.

The first suggestion of Paul to help the Thessalonians to behave properly toward outsiders is to aspire to live quietly.

The second suggestion of Paul to help the Thessalonians to behave properly toward outsiders is to mind their own business.

The third suggestion of Paul to help the Thessalonians to behave properly toward outsiders is to work with their hands.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience to continue to love one another and to behave properly toward outsiders.

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; sexual immorality, idleness, eschatology, and persecution.

The author gets his message across through a moral exhortation.

Without reading further, readers see the final issue that Paul will soon right about; eschatology.

This passage is about Paul exhorting the Thessalonians to continue to love one another and to behave properly toward outsiders.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith. In the previous passage, Paul shifts from praising the Thessalonians as was common in friendly letters to exhorting his audience in three matters.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing, twice (and beloved once), term to identify his audience.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul continues to address a trio of concerns he has for the church in Thessalonica.

Context

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

OT passages alluded to in this text: 

Isaiah 54:13. “13 All your children shall be taught by the Lord, and great shall be the prosperity of your children.” This passage talks about how God’s people will be taught by God himself.

Sensitivity to Other Inter-Canonical Echoes:

2 Thessalonians 3:6-15. This passage is from Paul’s second letter. He again has to address the issue of idleness to the Thessalonians and in a much lengthier and pointed way.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul praises his beloved friends in Thessalonica to follow the way they have been taught by continuing to love one another. Paul then exhorts his audience to go beyond this by behaving properly toward their pagan neighbors. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 4:10b-12 (NRSV)

But we urge you, beloved, to do so more and more, 11 to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, 12 so that you may behave properly toward outsiders and be dependent on no one.

Main Verbs

Urge

Aspire

Mind

Work

(may) Behave

Verb  

Urge

• Tense – Present
• Mood – Imperative
• Voice – Passive

Aspire

• Tense – Present
• Mood – Imperative
• Voice – Active

Mind

• Tense – Present
• Mood – Imperative
• Voice – Active

Work

• Tense – Present
• Mood – Imperative
• Voice – Active

(may) Behave

• Tense – Present
• Mood – Imperative
• Voice – Passive

Genre

This passage continues Paul’s exhortation to the Thessalonians. The first matter Paul dealt with was sexual immorality (4:1-8). The second matter Paul dealt with was focused on loving others. In this passage Paul turns to the Thessalonians concern for those who have died before Jesus’ Parousia. Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, states that “with these words we come at last to the first (and only) matter in this letter which the Thessalonians are receiving instruction for the first time. …it is the only matter in the letter that does not contain “reminder” language” (p. 164).

Demarcation

There are two ways this passage is demarcated, almost equally represented across the English translations surveyed. The first option is to include this passage as one cohesive section. The other option is to include this in the section that follows. Demarcating this passage as a cohesive section is the best choice since the two sections in question represent two different, albeit related themes. The first theme is the status of the dead in Christ, the second theme is the timing of Jesus’ Parousia.

The NRSV, ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcates this passage as belonging to a larger section that includes 4:13-5:11 entitled The Coming of the Lord (NRSV).

The ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcates this passage as one coherent section entitled The Coming of the Lord (ESV).

Gordon D. Fee. Fee demarcates this passage as one coherent section entitled About Believers Who Have Died.

This passage begins with “But we do not want you to be uninformed, brothers and sisters…” Fee highlights that this is the ninth occurrence of this vocative address familiar to Paul (Fee, p. 167). Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from loving one another to life after physical death. Another textual marker occurs at the beginning of the next passage, “Now concerning the times and the seasons, brothers and sisters…” Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from those who have died before Jesus’ Parousa and the time of the Parousa itself.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

Argument of the Text

In this passage, Paul informs the Thessalonians that they have a hope that others do not have; the hope of life after death. Paul then explains to the Thessalonians that those who have proceeded them in death will be raised first and then all will be caught up to meet Jesus in the air.

The issue in this passage is Paul’s explanation of what will happen at Jesus’ Parousia for those who are already died. Fee states that “what lies behind the whole passage is Paul’s conviction, shared with the other early believers and based on Christ’s own resurrection, that a future bodily resurrection lies in the eschatological future of those who believe in Christ” (p. 167).

• The Thessalonians should not grieve for the dead as those who have no hope. Fee states that “his point is that believers who have hope in the resurrection do not sorrow in the same way as others, people who lack that hope. And on this point, the evidence is thoroughgoing that death in pagan antiquity was understood as final and complete, so that untimely death often elicited unspeakable sorrow and mourning” (p. 168-9).
• Those who have already died will be raised to life first. Fee states that “they will be raised as the “first order of business,” as it were, so that all believers, those who have died and those currently living, will be together to meet the coming Lord in the sky” (p. 178).
• Those who are left alive until Jesus’ coming will then be caught up in the air and we all will be with Jesus forever. Fee states that “the dead will join the living at the Parousia, so that (v. 17b) both will then be together eternally” (p. 167).
• God’s people are to encourage one another with these words.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience not to “grieve as those who have no hope” and to “encourage each other” with the knowledge of how God will collect his people to be with himself forever. Fee states that “The Thessalonians are not to sorrow as those without hope, because at the coming of Christ they will once more be “together with “those from among them who have died” (p. 179).

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; sexual immorality, idleness, and eschatology. Among the Thessalonians there was concern for their loved ones who had proceeded them in death. Apparently, they were concerned with their life after death. The Thessalonians apparently did not understand the resurrection life. In ancient times, resurrection was an unknown concept.

The author gets his message across through a moral exhortation.

Without reading further, readers see that Paul moves from explaining the details of the Parousa to explaining the timing of the Parousia.

This passage is about Paul explaining to the Thessalonians what will happen at the Parousa to those who have died first and then those who remain, and the hope and encouragement God’s people need to have from these words.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith. In the previous passage, Paul shifts from praising the Thessalonians as was common in friendly letters to exhorting his audience in three matters.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing, twice (and beloved once), term to identify his audience.

Hope. In this passage, Paul reminds his audience that they should have a hope different from the rest of the world. Paul reminds his audience of Jesus’ victory over death and that God’s people will experience the same bodily resurrection that Jesus experienced.

Encourage. Similar to hope, Paul exhorts his audience to encourage each other with these words. Encouragement is the bottom line of this passage. Regardless of the how and why of Jesus’ return, the bottom-line is that God’s people are to live with hope and are to continually encourage one another with Jesus’ example until his return. Fee states of this passage that “the aim of everything is encouragement for people who have been recently bereft of those they love, and whose understanding of certain aspects of Christian eschatology was deficient, thus leading them “to sorrow as others who have no hope”” (p. 182).

Other possible readings of this text:

This passage has been used in the last half century to produce numerous offshoots of eschatology. Fee summarizes this by stating “whatever else may be true of Paul’s “words” in this passage, their reason for being is not to satisfy their – nor our – eschatological curiosity; rather , the aim of everything is encouragement for people who have been recently bereft of those they love and whose understanding of certain aspects of Christian eschatology was deficient, tuse leading them “to sorrow as others who have not hope”” (p. 182).

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul continues to address end times by talking about the timing of Jesus’ Parousia.

Context

One identifiable topic of discussion from the ancient world represented in this passage is the ancient pagan view and understanding of death.

Another topic of discussion is royal arrival to a city. Much of the discussion regarding Jesus’ promised return would have been seen in view of royal or government leaders arriving at a city.

The Interface of Contexts:

In ancient times death was viewed as final and permanent. This is why the resurrection of Jesus, his victory over death, was so life changing for followers and believers in Jesus. This is why “believers who have hope in the resurrection do not sorrow in the same way as others, people who lack that hope” (p. 169).

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

In similar ways, since Plato, current views on life after death are numerous from non-existence to immediate life in “heaven” after death for believers and “non-believers”.

Intertext

OT passages alluded to in this text: 

Exodus 19:16. “16 On the morning of the third day there was thunder and lightning, as well as a thick cloud on the mountain, and a blast of a trumpet so loud that all the people who were in the camp trembled.” In this passage, God descends down the mountain to meet Moses and the Israelite nation. The description of this event is very close to Paul’s description of Jesus descending at the Parousia. 

Psalm 47:5. “5 God has gone up with a shout, the Lord with the sound of a trumpet.” This passage describing the Lord’s ascension into heaven is very close to Paul’s description of Jesus descending at the Parousia.

Isaiah 27:13. “13 And on that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the Lord on the holy mountain at Jerusalem.” This passage which speech of God’s calling of his people out of exile is very close to Paul’s description of Jesus descending at the Parousia.

Daniel 7:13. “13 As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.” In this passage, Daniel relates a dream that is very close to Paul’s description of Jesus descending at the Parousia.

Zechariah 9:14. “14 Then the Lord will appear over them, and his arrow go forth like lightning; the Lord God will sound the trumpet and march forth in the whirlwinds of the south.” In this passage, Zechariah describes God appearing with the sound of a trumpet.

Other Inter-Canonical Echoes:

Matthew 24:30-31. “30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see ‘the Son of Man coming on the clouds of heaven’ with power and great glory. 31 And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” In this passage, Jesus describes what his return will look like.

Mark 13:26. “26 Then they will see ‘the Son of Man coming in clouds’ with great power and glory.” In this passage, Jesus describes what his return will look like.

Acts 1:9. “9 When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.” Jesus’ ascension seem very similar to how Paul describes his return at the Parousia.

2 Corinthians 5:6-9. “6 So we are always confident; even though we know that while we are at home in the body we are away from the Lord— 7 for we walk by faith, not by sight. 8 Yes, we do have confidence, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him. 10 For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.” In this passage, Paul goes into greater detail about life after death.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul exhorts his audience to not grieve as those who have no hope. Paul shares with the audience information given to him by Jesus regarding Jesus’ Parousa. Paul ends this passage by exhorting his audience to encourage one another with the truth that he has shared with them. Fee states of this passage that Paul’s “singularly driving concern in this entire description is the conclusion: “and so we will be with the Lord forever”” (p. 181). This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 4:18 (NRSV)

18 Therefore encourage one another with these words.

Main Verbs

Encourage

Verb

Encourage

• Tense – Present
• Mood – Imperative
• Voice – Active

Genre

1 Thessalonians 5:1-11. This passage continues Paul’s exhortation to the Thessalonians. Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, states that “The exhortation itself is in two clear parts, the first having to do with unbelievers, the second with believers. Finally, it should be noted that the concluding affirmations (vv. 9-10) and exhortation (v. 11) appear also to serve as a kind of “lead in” to the series of exhortations with which the letter concludes (5:12-24)” (p. 184).

Demarcation

There are two ways this passage is demarcated, almost equally represented across the English translations surveyed. The first option is to demarcate this passage as one cohesive section. The other option is to include this in the section that proceeds. Demarcating this passage as a cohesive section is the best choice since the two sections in question represent two different, albeit related themes. The first theme is the status of the dead in Christ, the second theme is the timing of Jesus’ Parousia.

The NRSV, ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcates this passage as belonging to a larger section that includes 4:13-5:11 entitled The Coming of the Lord (NRSV).

The ESV, NASB, NIV, NET, NLT, CEV, and MSG demarcates this passage as one coherent section entitled The Day of the Lord (ESV, NASB).

Gordon D. Fee. Fee demarcates this passage as one coherent section entitled About The Day of the Lord.

This passage begins with “Now concerning the times and the seasons, brothers and sisters…” Fee highlights that this is the tenth occurrence of this vocative address familiar to Paul (Fee, p. 185). Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from life after physical death to the timing of Jesus’ return. Another textual marker occurs at the beginning of the next passage, “But we appeal to you, brothers and sisters…” Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from those who have died before Jesus’ Parousa and the time of the Parousa itself.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

Argument of the Text

In this passage, Paul reminds, encourages, and exhorts the Thessalonians. He reminds the Thessalonians that the Lord will return as a thief in the night when no one is expecting it. Paul encourages the Thessalonians to continue to live as they have been employing righteousness as a breastplate and their salvation as a helmet. Finally, Paul exhorts his audience to stay alert and to encourage each other in these facts.

Issues in this passage:

The issue in this passage is the timing of Jesus’ return and how the Thessalonians should persevere until that time.

• Jesus’ return will be like a thief in the night and like a mother entering labor pains of which there is no escape.
• God’s people do not need to be anxious about Jesus’ return, but need to be awake and alert for it. Unlike the wicked who get drunk at night and who sleep at night. God’s people should put on the breastplate of faith and love and the helmet of their hope in salvation.
• Be encourage since God has destined us for salvation through our Lord Jesus Christ who died for us whether we are awake or asleep.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience not stay alert and encourage one another with the truth of their salvation through the death of Jesus.

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; sexual immorality, idleness, and eschatology. Among the Thessalonians there was concern for their loved ones who had proceeded them in death. Apparently, they were concerned with their life after death. The Thessalonians apparently did not understand the resurrection life. In ancient times, resurrection was an unknown concept.

The author gets his message across through a moral exhortation.

Without reading further, we do not see that Paul moves the details of the Parousa to delivering a rapid list of exhortations as he brings this letter to a close.

This passage is about Paul explaining to the Thessalonians the timing and the season of the Parousa and how Christ followers are to behave in light of this truth.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith. In the previous passage, Paul shifts from praising the Thessalonians as was common in friendly letters to exhorting his audience in three matters.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing, twice (and beloved once), term to identify his audience.

Children of the day (light). In this passage, Paul contrasts the Thessalonians with pagans. He likens the Thessalonians to children of the day who act out in the open and stay alert. This is compared to children of the night who get drunk at night and sleep during the day, acting out in the dark.

Encourage. Paul concludes this passage by exhorting his audience to encourage one another with these facts and to build one another up.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul quickly ends this letter by delivering a rapid list of exhortations.

Context

One identifiable topic of discussion is royal arrival to a city. Much of the discussion regarding Jesus’ promised return would have been seen in view of royal or government leaders arriving at a city.

In this passage, Paul appeals to the cultural concern of purity. Fee states that Paul’s point is “straightforward: Live as believers in Christ in your city, and do so in stark contrast to your pagan neighbors who do not know him” (p. 194).

The Interface of Contexts:

In ancient times death was viewed as final and permanent. This is why the resurrection of Jesus, his victory over death, was so life changing for followers and believers in Jesus. This is why “believers who have hope in the resurrection do not sorrow in the same way as others, people who lack that hope” (p. 169).

Donfried states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

In similar ways, since Plato, current views on life after death are numerous from non-existence to immediate life in “heaven” after death for believers and “non-believers”.

Intertext

OT alluded to in this text:

Isaiah 59:17. “17 He put on righteousness like a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in fury as in a mantle.” Paul pulls from this passage in Isaiah that speaks of God’s weaponry when justice needs metted out.

Other texts from the ancient world alluded to in this text:

Wisdom 8:8. “8 And if anyone longs for wide experience, she knows the things of old, and infers the things to come; she understands turns of speech and the solutions of riddles; she has foreknowledge of signs and wonders and of the outcome of seasons and times.” In this ancient Jewish writing, the author personifies Wisdom stating that she knows the signs of the seasons and times.

Other Inter-Canonical Echoes:

Luke 12:39-40. “39 “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into.  40 You also must be ready, for the Son of Man is coming at an unexpected hour.” In this passage, Jesus explains that his Parousia will come like a thief in the night when no one is expecting it.

John 12:35-36. “35 Jesus said to them, “The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. 36 While you have the light, believe in the light, so that you may become children of light.” In this passage, Jesus exhorts his audience to be in the light while there is light and to become children of light. This, of course, is in John’s gospel in which John peppers his gospel with Jesus’ “I AM” statements including Jesus stating, “I am the light.”

Romans 5:1-10. In this passage, Paul explains that Christ followers have no need of fearing God’s judgement since Jesus has reconciled and paid the full price demanded for sinful behavior.

Romans 13:11-12. “11 Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” In this later passage of Paul’s, he goes into greater detail of how Christians are to live out their life in light of Christ’s Parousia.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul reminds his audience of who they are; children of the day. Paul reminds his audience that Jesus Christ died so that we can experience the resurrection life with him forever. Because of this, Jesus followers are to be alert and watchful for his return, encouraging one another and building one another up with this truth. Fee states that Paul’s “obvious concern regarding believers is not to frighten them into watchfulness, but to remind them of the need to be living in such a way as to be constantly “prepared” for that day” (p. 200). This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 5:11 (NRSV)

11 Therefore encourage one another and build up each other, as indeed you are doing.

Main Verbs

Encourage

Build up

Are

Verb  

Encourage

• Tense – Future
• Mood – Imperative
• Voice – Active

Build up

• Tense – Future
• Mood – Imperative
• Voice – Active

Are

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

This passage continues Paul’s exhortation to the Thessalonians. Gordon D. Fee, in his New International Commentary on the New Testament volume entitled The First and Second Letters to the Thessalonians, states that “Although the imperatives in this series are for the most part very brief, so that they may be styled “staccato,” they do not thereby lack order or substance in terms of the actual situation in Thessalonica (p. 201).

Demarcation

There are two ways this passage is demarcated, almost equally represented across the English translations surveyed. The first option is to demarcate this passage as belonging a larger section that concludes the letter. The other option is to demarcate this passage as one cohesive section. It is noteworthy that even the translations that demarcate this passage with the remainder of the letter title the passage referring to three topics: exhortations, greetings, and benediction.

The NRSV, ESV, NASB, NIV, CEV, and MSG demarcate this passage as belonging to a larger section that includes 5:12-28 entitled Final Exhortations, Greetings, and Benediction. (NRSV).

The NET, NABRE, and NLT demarcate this passage as one coherent section entitled Final Instructions (NET).

Gordon D. Fee. Fee demarcates this passage as one coherent section entitled Summary Exhortations.

b. What textual markers assist your analysis? This passage begins with “But we appeal to you, brothers and sisters…” Fee highlights that this is the eleventh occurrence of this vocative address familiar to Paul (Fee, p. 185). Again, this signifies Paul refocusing his audience’s attention. Paul also changes his exhortation from Jesus’ return to a rapid list of miscellaneous exhortations. Another textual marker occurs at the beginning of the next passage, “May the God of peace…” as Paul prays for his audience.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul races through a long list of exhortations.

There are several issues that Paul addresses in this passage. Paul tells the Thessalonians to:

• Respect those who have charge over you and to esteem them very highly in love because of their work.
• Admonish the idle. Fee makes the case that a better translation would be “out of line” (p. 209).
• Encourage the fainthearted. Fee makes the case that a better translation would be “the disheartened… there are some within the believing community who needed encouragement, cheering up, as it were” (p. 209).
• Help the weak. Fee states that “It is easy for the typical “American” reader of this letter to read past these staccato imperatives, since they pose special problems for people who have been raised on the “gospel” according to Ben Franklin, that “God helps those who help themselves.” Instead of “helping” the weak, one should admonish them to “get with it” and “carry their own weight”” (p. 213).
• Be patient with everyone.
• Not repay evil with evil, but always do good to others.
• Rejoice always. Fee states “here is a church that is undergoing severe hardship because of its faith in Christ. God’s will for such a community, both as individuals and as they gather for worship, is that as a matter of first importance they continue to exalt Christ by rejoicing, with him as the focus” (p. 215)
• Pray without ceasing. Fee states that “In this context they should also “continually pray,” constantly offering their petitions to God. Continual prayer is the ongoing reminder that God’s children are always and wholly dependent on their heavenly Father for all things” (p. 215)
• Give thanks in all circumstances. Fee states that “a thankful heart should simply be a way of life for those whom God has redeemed through Christ” (p. 215).
• Not quench the Spirit. Fee states that “because such utterances are from the Holy Spirit, they must not be “despised.” But also, because such utterances come through merely human vessels, they must be tested, which is the point that he now moves on to make” (p. 215).
• Not despise the words of prophets. Fee states that “it seems to put one into a hermeneutical conundrum to consider the first triplet (vv. 16-18) as proper for all times and places, but to consider this final material (vv. 19-22) as belonging only to the Pauline churches – since Paul himself offers the means for keeping such speech within proper bounds” (p. 225).
• Test everything. The testing, Fee explains that “nowhere in Paul are criteria specifically offered” (p. 215). So the community, according to Fee, should use a “test that has to do with the theological or doctrinal content of the utterance” to use a “test of purpose, as well as content, and has to do with its helpfulness to the believing community… the aim of all such activity is the “common good”” (p. 216).
• Hold fast to what is good.
• Abstain from every form of evil.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

The author is asking his audience not stay alert and encourage one another with the truth of their salvation through the death of Jesus.

It appears that there are three issues that have crept up since Paul’s departure that he needs to address; sexual immorality, idleness, and eschatology. Among the Thessalonians there was concern for their loved ones who had proceeded them in death. Apparently, they were concerned with their life after death. The Thessalonians apparently did not understand the resurrection life. In ancient times, resurrection was an unknown concept.

The author gets his message across through a moral exhortation.

Without reading further, we do not see that Paul completes his letters to the Thessalonians with a prayer and final greetings.

This passage is about Paul admonishing his audience to behave according to list of moral exhortations.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith. In the previous passage, Paul shifts from praising the Thessalonians as was common in friendly letters to exhorting his audience in three matters.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Development of Important Words/Motifs:

Brothers and sisters. In this passage, Paul uses an endearing, twice (and beloved once), term to identify his audience.

Appeal, urge. In this passage, Paul appeals and urges his audience to adhere to a list of moral exhortations.

Without reading further into Paul’s letter to the Thessalonians, we do not see that Paul quickly ends this letter with a benediction and final greeting.

Context

One identifiable topic of discussion is moral exhortation. In the Greco-Roman world, philosophers spent their time debating appropriate morals. Paul delivers his list according to God’s moral character.

In this passage, Paul appeals to the cultural concern of purity. Fee states that Paul’s point is “straightforward: Live as believers in Christ in your city, and do so in stark contrast to your pagan neighbors who do not know him” (p. 194).

The Interface of Contexts:

It is clear in this letter that Paul’s audience was suffering persecution from the pagans in their community. Paul encourages his audience to persevere and do good to others, all others. This would have stood in tension with the world he was addressing.

Donfreid states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

OT passages alluded to in this text:

Deuteronomy 18:21-22. “21 You may say to yourself, “How can we recognize a word that the Lord has not spoken?” 22 If a prophet speaks in the name of the Lord but the thing does not take place or prove true, it is a word that the Lord has not spoken. The prophet has spoken it presumptuously; do not be frightened by it.” This Old Testament speaks to how to test prophesy.

Joel 2:28-30. “28 Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. 29 Even on the male and female slaves, in those days, I will pour out my spirit. 30 I will show portents in the heavens and on the earth, blood and fire and columns of smoke.” This passage speaks to how God has poured out His Spirit, not just on a few anointed leaders, but to all people!

Other Inter-Canonical Echoes:

Matthew 5:38-42. “38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.” This passage, attributed to Jesus, speaks to how his people are to treat others.

Romans 8:26-27. “26 Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 27 And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.” In this passage, Paul describes how God’s Spirit helps us especially when it comes to prayer.

1 Corinthians 12:7. “7 To each is given the manifestation of the Spirit for the common good.” In this passage, Paul describes how all of Jesus’ followers have been given His Holy Spirit to build up the Church.

1 Corinthians 14:3. “3 On the other hand, those who prophesy speak to other people for their upbuilding and encouragement and consolation.” In this passage, Paul describes that those who prophesy do so for the benefit of the church and others.

Ephesians 6:18. “18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints.” In this passage, Paul encourages his audience to pray in the Spirit at all times.

Philippians 4:4. “4 Rejoice in the Lord always; again I will say, Rejoice.” In this passage, Paul explains how God’s people are to rejoice always.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul admonishes his audience to adhere to a list of moral exhortations. These morals will help them live a life according to God’s morals and will help them to be an example to the people living around them as an example of God’s character. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 5:14a (NRSV)

14 And we urge you, beloved

Main Verbs

Urge

Verb

Urge

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

Genre

This passage fits all of the characteristics of a benediction within an ancient letter.

Demarcation

The majority of English translations demarcate this passage to include the larger section that includes 5:12-28. This is unfortunate as it ignores the techniques of ancient letter writing. The more responsible option is to demarcate this passage as one cohesive section. It is noteworthy that even the translations that demarcate this passage with the remainder of the letter title the passage referring to three topics: exhortations, greetings, and benediction.

The NRSV, ESV, NASB, NIV, CEV, and MSG demarcate this passage as belonging to a larger section that includes 5:12-28 entitled Final Exhortations, Greetings, and Benediction. (NRSV).

The NET and NLT demarcate this passage as belonging to a larger section that includes 5:23-28 entitled Conclusion (NET).

The NABRE demarcates this passage as belonging to a larger section that includes 5:23-25 entitled Concluding Prayer (NABRE).

Gordon D. Fee. Fee demarcates this passage as one coherent section entitled Benediction.

The textural markers that assist in the analysis of demarcating this passage is more about the techniques of ancient letter writing than specific textual clues. As Paul closes out his letter he offers two parts of an ancient letter, benediction and salutation.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul offers a final benediction for his audience.

In Paul’s benediction;

• He prays that God sanctifies them completely so that may be kept complete and blameless at Jesus Parousia.
• He assures that Jesus will do this indeed.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

At this point in Paul’s letter, he is not asking his audience to do anything, but he is offering a prayer on their behalf.

With the audience having endured hardships for their allegiance to Jesus Christ, Paul offers up a prayer for their encouragement.

The author gets his message across through a prayer.

This passage is about Paul, an apostle of the Lord Jesus Christ, offering a prayer to God and encouragement assuring the sanctification of his audience whom he loves dearly as their founding leader.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith. In the previous passage, Paul shifts from praising the Thessalonians as was common in friendly letters to exhorting his audience in three matters.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Context

The Interface of Contexts:

Donfreid states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul, an apostle of the Lord Jesus Christ, prays on behalf of his dear loved ones in Thessalonica that God will sanctify them completely. Paul then encourages his audience by assuring them that God will indeed sanctify them for Jesus’ Parousia. Fee states that “In the end everything depends on the single reality that God is absolutely faithful (p. 231). This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 5:24 (NRSV)

24 God will make this happen, for he who calls you is faithful.

Main Verbs

Will

Is

Verb  

Will

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive

Genre

This passage fits all of the characteristics of Paul’s closing remarks within an ancient letter.

Demarcation

The majority of English translations demarcate this passage to include the larger section that includes 5:12-28. This is unfortunate as it ignores the techniques of ancient letter writing. The more responsible option is to demarcate this passage as one cohesive section. It is noteworthy that even the translations that demarcate this passage with the remainder of the letter title the passage referring to three topics: exhortations, greetings, and benediction.

The NRSV, ESV, NASB, NIV, CEV, and MSG demarcate this passage as belonging to a larger section that includes 5:12-28 entitled Final Exhortations, Greetings, and Benediction. (NRSV).

The NET and NLT demarcate this passage as belonging to a larger section that includes 5:23-28 entitled Conclusion (NET).

The NABRE demarcates this passage as belonging to parts of two separate section. The first section includes 5:23-25 entitled Concluding Prayer. The second section includes 5:26-28 entitled Final Greeting.

Gordon D. Fee. Fee demarcates this passage as one coherent section entitled Closing Greetings and Final Grace.

The textural markers that assist in the analysis of demarcating this passage is more about the techniques of ancient letter writing than specific textual clues. As Paul closes out his letter he offers two parts of an ancient letter, benediction and closing remarks. This passage is the closing remarks.

Demarcating this passage other than as this study indicates confuses the matter that Paul is describing.

The Argument of the Text

In this passage, Paul offers some closing directions regarding the letter and then he says grace.

In Paul’s closing remarks;

• He requests prayer for his ministry team and himself.
• He admonishes the Thessalonians to greet one another appropriately. Fee states that “since a “kiss” in Greco-Roman culture was a natural greeting between friends, and especially within families, which is now the assumed relationship in the preceding vocative, “brothers and sisters.” Thus this word is a reminder to the whole community to keep their internal friendship alive, and demonstrate it regularly with the kiss that denoted such friendship… not only between Jew and Gentile but also between rich and poor, slave and free” (p. 232).
• Paul charges the recipients of this letter to read it to all.
• Paul offers grace.

The author is addressing Christ followers in the Roman city of Thessalonica. Paul addresses his audience in endearing terms, “brothers and sisters,” “gently as a nurse caring for her child,” “as a father…”

At this point in Paul’s letter, he asks for prayer, for the Thessalonians to greet one another appropriately, and for the letter to be read to all.

With the audience having endured hardships for their allegiance to Jesus Christ, Paul offers some final encouragement and sends his grace.

The author gets his message across through some closing remarks.

This passage is about Paul, an apostle of the Lord Jesus Christ, closing out this letter to his beloved audience in Thessalonica.

The Co-text

Prior to this passage, Paul, and his ministry team, open this letter with a Salutation identifying the authors, recipients, and offering a blessing and give a thanksgiving report in the form of a prayer. Paul then reminds his audience how they responded to his ministry. Finally, Paul shares how he desired to visit them but sent Timothy instead. Paul also shares his reaction to Timothy’s report of the Thessalonians positive growth in the faith. In the previous passage, Paul shifts from praising the Thessalonians as was common in friendly letters to exhorting his audience in three matters.

Paul, with reminding the Thessalonians of their response to his ministry and then to reminding them of how he ministered to them, has set the tone for the exhortation that he has now turned to.

Context

Donfreid states that “The message communicated by Paul to the Thessalonian church some two millennia ago has remarkable relevance for the contemporary church” (p. 73). Donfreid continues “it is not insignificant that Paul emphasizes two dimensions of the Christian lifestyle that are also of great consequence today: sexuality and love among believers” (p. 75). Fee states that “opposition on the part of “religious” people, who think that any deviation from their own orthodoxy should be fair game for public abuse of some kind” (p. 103).

Intertext

Sensitivity to Inter-Canonical Echoes: 

Romans 16:16. “16 Greet one another with a holy kiss. All the churches of Christ greet you.” Paul makes the same request of his Roman audience as he does his Thessalonian audience.

1 Corinthians 16:20. “20 All the brothers and sisters send greetings. Greet one another with a holy kiss.” Paul makes the same request of his Corinthian audience as he does his Thessalonian audience.

2 Corinthians 13:12. “12 Greet one another with a holy kiss. All the saints greet you.” Paul makes the same request of his Corinthian audience as he does his Thessalonian audience.

1 Peter 5:14. “14 Greet one another with a kiss of love. Peace to all of you who are in Christ.” In this passage, Peter makes the same request of his audience as Paul does his Thessalonian audience.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Paul, an apostle of the Lord Jesus Christ, closes out his letter to the beloved church in Thessalonica. This is the embodiment of the wider story of God and God’s people.

1 Thessalonians 5:28 (NRSV)

28 The grace of our Lord Jesus Christ be with you.

Main Verbs

Be

Verb

Be

• Tense – Present
• Mood – Subjunctive
• Voice – Passive