“For God did not call us to uncleanness, but in holiness. Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit” (1 Thessalonians 4:7-8).

One commentary makes an intriguing statement regarding this passage that is certain to be dismissed by large segments of modern-day society…

“…holiness is not asceticism. Human sexuality can be expressed legitimately and honourably within the bounds of marriage. Sexual immorality, by contrast, is essentially selfish and dishonourable.” ₍₁₎

While many would certainly reject this latter assertion, we can illustrate the validity of this idea with a case in point. Let’s take the example of two singles who live and/or sleep together but remain unmarried. If the couple in our scenario is reluctant to commit to one another in marriage, the question becomes, why?

One potential response is that one or both partners are seeking to determine if they are sexually compatible before entering a marriage commitment. If that is the case, then it seems fair to ask how many “tests” might be necessary for the couple to reach a conclusion regarding their sexual compatibility and how long their “research project” might last. And what if one partner finds another person who appears to be sexually preferable during that period- what then?

Of course, those who engage in such relationships may like the fact that they are unencumbered by a marital commitment. They may appreciate the advantages of a sexual relationship without the obligation and responsibility that goes along with a marriage vow. Others many simply enjoy the convenience that accompanies a “friend with benefits.”

Unfortunately, there is a sobering truth that may lie hidden at the core of such relationships. Even if one or both partners believe they are in love with one another, these relationships may be little more than business arrangements where each partner agrees to meet each other’s mutual needs. At worst, one or both partners are simply using one another for their own gratification.

While many 21st century cultures recognize these types of domestic partnerships, 1 Thessalonians 4:8 takes a decidedly different view: “Therefore, whoever rejects these instructions isn’t rejecting a human authority. They are rejecting God, who gives his Holy Spirit to you” (CEB). We can return to the source quoted earlier for some closing thoughts on this topic…

“Few things have contributed more to the downfall of believers than sexuality. However mature one might be, the constant bombardment from a society that does not know God (v.5), coupled with the nature of sexual desires, provide ready ammunition for the Tempter (see 3:5). Paul’s implied remedy is the continuing presence of the Spirit in the believer’s life.” ₍₁₎

(1) Asbury Bible Commentary, Holiness and Sexuality (1 Thessalonians 4:3-8) Copyright © 1992 by The Zondervan Corporation.

 
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“that no one should take advantage of and defraud his brother in this matter, because the Lord is the avenger of all such, as we also forewarned you and testified” (1 Thessalonians 4:6).

We often associate the idea of “defrauding someone” with a person who engages in a dishonest or deceptive business practice. However, this passage tells us that illicit sexual activity also involves a type of fraud from a Biblical perspective. One commentary provides us with some valuable background information that helps explain this connection…

“The Greek word used here, pleonekteo, refers to taking advantage of someone, especially for financial or material gain. It is possible that Paul is concerned with believers taking advantage of one another in terms of finances. However, the context of the passages suggests that Paul is still addressing the issue of sexual immorality (vv. 2–5). In this case, he is urging believers to avoid taking advantage of each other in sexual matters. Such behavior not only would represent a moral failure, but also would damage the community of believers and its reputation within society.” ₍₁₎

While the obvious victims of this type of fraud are the marital partners of those who engage in such relationships, we should remember that such offenses are ultimately perpetrated against God. As we’re told in 1 Corinthians 6:13, “…The body is not to be used for sexual immorality, but to serve the Lord; and the Lord provides for the body” (GNT). While human legal systems judge the offenses that have been committed against other human beings (and then only imperfectly), God judges such violations with full clarity and complete objectivity.

This directs our attention back to something mentioned earlier in 1 Thessalonians 4:4: “…each of you should learn to control your own body in a way that is holy and honorable” (NIV). A person who prayerfully seeks to develop this ability under the direction of the Holy Spirit is someone who is least likely to defraud another person in this area.

Finally, this passage reminds us that it is inappropriate to take sexual advantage of those who are physically or emotionally vulnerable. The problem is that it is virtually impossible to catalog every circumstance, situation, or environment that might potentially lead us to engage in this type of behavior. Therefore, we should prayerfully seek to recognize our own susceptibility in this area (as well as those of others) and seek to avoid those situations where our bodies and emotions are likely to eclipse our better judgment.

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 4:6). Bellingham, WA: Lexham Press.

 
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“that each one of you know how to possess himself of his own vessel in sanctification and honour, not in the passion of lust, even as the Gentiles which know not God” (1 Thessalonians 4:4-5 RV).

We can view this reference to “possessing one’s own vessel” in at least two different ways. The first involves mastery over one’s body, especially in the area of sexual expression. Several different Biblical versions have taken this translational approach…

“that each one of you know how to control his own body in holiness and honor” (ESV).

“learn how to control your own body in a pure and respectable way” (CEB).

“that each of you know how to manage his sexual impulses in a holy and honorable manner” (CJB).

In these examples, the word “vessel” is used to represent the body in much the same manner as it is used in 2 Corinthians 4:7: “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.”

However, it is also possible to associate this passage with a virtuous marriage relationship. That approach is featured in the following Biblical translations…

“Respect and honor your wife” (CEV).

“that each one of you know how to take a wife for himself in holiness and honor” (RSV).

“Each of you should know that finding a husband or wife for yourself is to be done in a holy and honorable way” (GW).

As with our first example, we can find support for this approach from another portion of the Bible. In this instance, we can turn to 1 Peter 3:7 where we read, “Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.”

Regardless of the approach we take in analyzing this verse, this passage encourages us to maintain a God-honoring attitude of self-control. This is a representative quality of God’s Spirit (Galatians 5:22-23) and as one commentator has observed, “If you cannot possess yourself of your own nature, be possessed by the Holy Spirit. God giveth His Holy Spirit for this purpose.” ₍₁₎

The undesirable alternative involves “passionate lust like the pagans, who do not know God…” (NIV). While passion has a rightful and honorable place in a God-honoring marriage relationship, “lust” describes the mindset of a person who uses others in an effort to fulfill his or her desires. Lust may also involve varying degrees of selfishness, exploitation, or victimization and thus is incompatible with God’s character.

(1) Meyer, Frederick Brotherton. “Commentary on 1 Thessalonians 4:4”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/fbm/1-thessalonians-4.html. 1914.

 
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“For this is God’s will: that you become holy, that you keep away from sexual immorality, that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God” (1 Thessalonians 4:3-5 NET).

In the original language of this passage, the phrase “sexual immorality” is derived from the word porneia, a word that serves as the basis for our modern-day word “pornography.” In general, “sexual immorality” encompasses any type of sexual expression that goes beyond God’s design for human sexual relationships. Jesus defined that standard in the New Testament Gospel of Mark…

“…at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one. Therefore what God has joined together, let man not separate'” (Mark 10:6-9 NIV).

So Jesus drew our attention to God’s initiative in establishing the marriage institution. He also provided us with the appropriate parameters for sexual relationships by way of these quotations from Genesis 1:27 and Genesis 2:24. Those parameters involve a God-initiated, monogamous relationship between a genetic male and a genetic female who have joined in a Biblically lawful marriage as husband and wife. Physical relationships that fall outside these Scriptural parameters come under the general definition of “sexual immorality.”

Jesus expanded that definition to include internal expressions of sexual immorality as well…

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

Two commentators also identify the similarities between first-century views of sexuality and modern-day attitudes toward sexual expression…

“Paul gave these commands to a first-century Roman culture that was marked by sexual immorality. At this time in the Roman Empire, chastity and sexual purity were almost unknown virtues. Nevertheless, Christians were to take their standards of sexual morality from God and not from the culture.” ₍₁₎

“Immorality was common among heathen peoples. It may be that, in his report of the general steadfastness of the Thessalonian Christians, Timothy had mentioned some cases of moral laxness which occasioned this exhortation.” ₍₂₎

In light of this, we can say that Paul the Apostle’s letter to the Thessalonians entered a culture that embraced sexual promiscuity. Therefore, this counsel would have been poorly received by many within the culture of that time, just as it is also rejected among many today.

(1) David Guzik, 1 Thessalonians 4 – Confidence In The Coming Of Jesus 2. (3-6a) The command to be sexually pure. © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-thessalonians-4/

(2) Henry H. Halley, Halley’s Bible Handbook, 1 Thessalonians Chapter 4. Immorality. Love. The Lord’s Coming [pg. 627] Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc.

 
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“For this is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God” (1 Thessalonians 4:3-5).

The word “sanctification” is a theological term that involves separation from sin and dedication to God. We can find a more precise description of this important doctrinal concept in the following definition: “the act or process by which people or things are cleansed and dedicated to God…” ₍₁₎ One commentator expands on this idea with the following illustration…

“Just what does it mean to be sanctified? Suppose one were living in the time of Christ and wanted to make a gift to the temple. He would bring his gift of gold coins and lay them on the altar. What happened to those gold coins? The moment they were given to God they became sanctified. They were set apart for holy use. The sanctification did not change the character of the gold coins, but it did change their use and the purpose for which they were directed. So, every true Christian has been set apart as holy to God, even though he falls short of perfection.” ₍₂₎

In the New Testament, the concept of sanctification finds its foundation in Christ. For instance, Jesus made an important declaration concerning Himself as He spoke with the religious leaders of His day: “…why do you say that I’m dishonoring God because I said, ‘I’m the Son of God’? God set me apart for this holy purpose and has sent me into the world” (John 10:36 GW).

So just as Jesus was set apart for God’s purposes, those who are in Christ are set apart as well. The Biblical letter to the church at Ephesus offers a further illustration: “God chose us in Christ to be holy and blameless in God’s presence before the creation of the world” (Ephesians 1:3-4 NIV). In light of this, we can say that sanctification is a work of God through Christ.

However, it is also appropriate to add that every man and woman of God is involved in this process as well. We can revisit 1 Thessalonians 4:3-4 to illustrate this idea: “For this is the will of God— your sanctification: that you abstain from sexual immorality, that each of you learn how to maintain control over his own ‘vessel’ in holiness and honor” (Mounce, emphasis added).

This implies that God’s people are responsible to learn, grow, and participate in this ongoing process of sanctification, at least to some degree.

(1) New Dictionary of Theology, (Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

(2) John F. Walvoord, The Rapture Question, pp. 34-35. Quoted in Notes on 1 Thessalonians 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm#_ftn131

 
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“God’s will is for you to be holy, so stay away from all sexual sin” (1 Thessalonians 4:3 NLT).

What can we do to help ensure we are aligned with God’s will? Well, we can start with a commitment to seek God’s direction in prayer. For instance, Job 12:13 and Psalm 32:8 each provide us with an incentive to pray…

“To God belong wisdom and power; counsel and understanding are his” (NIV).

“I will instruct you and teach you in the way you should go; I will counsel you and watch over you” (NIV).

The following Scriptures also provide encouragement in this area…

“…if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom, and from his mouth come knowledge and understanding” (Proverbs 2:3-6 NIV)

“If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5).

Another suggestion involves setting aside a time to read a portion of the Bible each day. For instance, the New Testament letter of 2 Timothy tells us “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16 NIV). Therefore, a person who develops a good working knowledge of the Scriptures along with a commitment to act upon them is someone who is well-equipped to make good choices. Psalm 119:11 also identifies the importance of internalizing God’s Word when it tells us, “Thy word have I hid in mine heart, that I might not sin against thee” (KJV).

Remember that the Biblical book of Romans tells us, “…everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope” (Romans 15:4 NIV). As we examine the lives of the people who appear within the Scriptures, we gain the opportunity to follow their good examples and avoid their mistakes.

Finally, we should not overlook the value of Godly counsel as we seek the Lord’s direction for our lives. Psalm 1:1-2 emphasizes the importance of obtaining trustworthy, God-honoring advice when it tells us, “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night.”

Taken together, these suggestions can help us follow God’s direction in the decisions of daily life.

 
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“For this is the will of God, your sanctification: that you abstain from sexual immorality” (1 Thessalonians 4:3 ESV).

As we seek to determine God’s direction for our lives, it’s important to respond appropriately in those areas where His guidance is clear. In addition to what we read here in 1 Thessalonians 4:3 regarding sexual conduct, the Scriptures also provide us with some additional “macro directives” concerning God’s will…

“Trust in the Lord with all your heart, And lean not on your own understanding; In all your ways acknowledge Him, And He shall direct your paths” (Proverbs 3:5-6).

“Therefore, pay careful attention to how you conduct your life — live wisely, not unwisely. Use your time well, for these are evil days” (Ephesians 5:15-16 CJB).

“You must get on with your work, not only when someone is watching you, as if you were just trying to please another human being, but as slaves of the Messiah. Do God’s will from your heart. Get on with your tasks with a kind and ready spirit as if you were serving the master himself and not human beings” (Ephesians 6:5-7 NTE).

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:1-4 ESV).

“Don’t become like the people of this world. Instead, change the way you think. Then you will always be able to determine what God really wants—what is good, pleasing, and perfect” (Romans 12:2 GW).

We should also remember that Jesus had something important to add regarding the subject of knowing God’s will: “Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own” (John 7:17 NIV). The word for “chooses” in that passage means to wish, determine, or be inclined. ₍₁₎ Therefore we can say that our preferential desires have a role to play in knowing God’s will, at least in part.

This is important because the New Testament book of James tells us, “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22). This reminds us that a knowledge of God and the Scriptures carries a responsibility to live accordingly.

(1) G2307 thelema https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=esv&strongs=g2307

 
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“For this is the will of God, your sanctification: that you should abstain from sexual immorality” (1 Thessalonians 4:3).

There is a debate that has been waged among groups ranging from the scientific and academic communities all the way to friends, neighbors and co-workers. That debate involves this question: “Does a Creator really exist?”

This represents more than just a theoretical discussion, for the acknowledgement of a Creator carries profound implications. Perhaps the most important implication involves an obligation to live in a manner that is consistent with the Creator’s purpose for our lives. This is often sufficient to provoke a negative response from those who would prefer to live as if a Creator did not exist or avoid the nagging suspicion that we might eventually have to give an account for our choices in life. ₍₁₎

On the other hand, those accept God’s existence eventually come to different question: “What is God’s will for my life?” For some, the answer to that question begins and ends with the peace they feel when deciding upon a course of action. However, “feelings” are a notoriously poor foundation for good decision-making and it is possible to feel peaceful about a decision that is far outside the will of God.

Instead, it is far better to first ensure that we are following God’s will in those areas where His desires are known. As we seek to follow God’s direction in those areas where His will is clearly expressed, we may find His path is clarified in other areas as well.

We find one such area in 1 Thessalonians 5:18 where we’re told, “in everything give thanks; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:18). Another is contained within the New Testament epistle of 1 Peter: “For this is the will of God, that by doing good you should put to silence the ignorance of foolish people” (1 Peter 2:15 ESV).

A third example is referenced within the book of the Old Testament prophet Malachi: “He has shown you, O man, what is good; And what does the Lord require of you But to do justly, To love mercy, And to walk humbly with your God?” (Malachi 6:8).

We can look to these Scriptures as “macro directives” concerning God’s will. If we are attending to God’s revealed will in these foundational areas of life, we should be well-positioned to make God-honoring decisions in other areas. We’ll consider some additional declarations of God’s will from the Scriptures next.

(1) See related discussion beginning here

 
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Much like some of Paul the Apostle’s other New Testament letters, 1 Thessalonians chapter four can be separated into different sections. The first portion of 1 Thessalonians chapter four covers verses 1-12 and provides practical instruction on several important topics. The rest of this chapter is prophetic in nature and concerns Jesus’ future return. That subject occupies verses 13-18 of chapter four and extends into the opening verses of 1 Thessalonians chapter five.

The practical instruction that marks the beginning of this chapter starts from the very first verse…

“Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; for you know what commandments we gave you through the Lord Jesus” (1 Thessalonians 4:1-2).

Paul used the phrase “Finally then…” as a literary bridge to signal his readers that he was about to change subjects and transition into the final portion of this letter. That portion began with an exhortation to “abound more and more” in pursuit of a life that is pleasing to God. Unlike those mentioned earlier who were “…unpleasing to God and against all men” (1 Thessalonians 2:15 BBE), Paul encouraged the Thessalonians to translate their growing maturity in Christ into actions that reflected the reality of their relationship with Him.

He then used the term “walk” as a word-picture to help communicate this idea. This simple figure of speech communicates more than it may seem at first glance. You see, walking serves as an excellent analogy for our relationship with Christ. For instance, walking is generally slower than other forms of transportation and is often difficult when the terrain is rough or the weather is bad. In much the same manner, there are no high-speed thoroughfares or easy paths on the road to spiritual maturity.

Walking also serves to build positive characteristics like strength and endurance. These are qualities we might not develop if we took shortcuts or traveled an easier road in our relationship with Christ. One commentator offers an important reminder concerning this idea…

“Paul was thankful for the growth he saw in the Thessalonians, but still looked for them to abound more and more in a walk that would please God… This means that Christian maturity is never finished on this side of eternity. No matter how far a Christian has come in love and holiness, he or she can still abound more and more… Those who do not know God do not have the spiritual resources to walk pure before the Lord; but Christians do. Therefore, Christians should live differently than those who do not know God.” ₍₁₎

(1) David Guzik, 1 Thessalonians 4 – Confidence in the Coming of Jesus © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-thessalonians-4/

 
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“Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:11-13).

As we’ve already noted in our look at this epistle to the Thessalonians, there are references to Jesus’ second advent at the close of every chapter of this book. For instance, the opening chapter of this letter ended with an exhortation to “…wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10).

The following chapter concluded with these questions: “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (1 Thessalonians 2:19-20). So having now arrived at the conclusion of 1 Thessalonians chapter three, we finish with the next reference to the subject of Jesus’ future return.

In the final verse of 1 Thessalonians chapter three, Paul the Apostle refers to “…the coming of our Lord Jesus with all his saints.” Unlike the modern-day association of the word “saint” with a long-suffering individual or a person of exceptional religious merit, the Biblical use of this word identifies anyone who is set apart to God in Christ.

Many commentators believe it is possible that this reference to “holy ones” (NIV) involves angelic beings who will accompany Jesus in the course of this great event. However, one source explains why it is preferable to identify these individuals with the people of God who have preceded us in death (or perhaps a combination of the two)…

“‘Saints’ (lit. ‘holy ones’) are either (1) angels who will accompany Jesus (cf. Deut. 33:2-3; Zech. 14:5; Matt. 16:27; 25:31; Mark 8:38; 2 Thess. 1:7; Rev. 19:4); or (2) His people, saints (cf. 1 Thess. 4:14-16). Paul never called angels ‘saints’ or ‘holy ones,’ possibly solving the interpretive issue. Probably both angels and saints will return with Him on the clouds of heaven.” ₍₁₎

Paul will return once again to the subject of Christ’s return in verse thirteen of the following chapter. That will allow us to examine this important topic in greater depth when we reach that portion of Scripture.

(1) Dr. Bob Utley. Free Bible Commentary, 1 Thessaloninan 3:13 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_03.html

 
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“Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:11-13).

This passage of Scripture merits close attention as we seek to “…increase and abound in love for one another and for all.” We can begin by recognizing that the type of love referenced here in 1 Thessalonians 3:12 is not necessarily synonymous with an external display of emotional affection. Instead, it is the kind of love that originates in the will.

Nevertheless, this does not mean that we should maintain a cold, impersonal commitment to love. For example, consider Paul the Apostle’s deep emotional attachment towards those who are mentioned in the following New Testament passages…

“Recalling your tears, I long to see you, so that I may be filled with joy” (2 Timothy 1:4 NIV).

“And there was much weeping on the part of all; they embraced Paul and kissed him” (Acts 20:37 ESV).

“Do I say this because I don’t love you? God knows I love you!” (2 Corinthians 11:11 GNT).

We should also note Jesus’ emotional response to the death of His friend Lazarus (John 11) and the depth of His love for His disciples (John 15:12-15). These passages remind us that there is a legitimate place for the genuine display of emotional affection.

Nevertheless, we must recognize that genuine love always seeks another person’s highest good from a Biblical perspective. That may sometimes involve allowing others to experience the negative consequences of their decisions (1 Timothy 1:19-20). It might also involve correction and/or discipline (Revelation 3:19, Hebrews 12:5-11). It may even involve limiting our external displays of affection for the benefit of others for a wise person knows “There is a time to embrace someone. And there’s a time not to embrace” (Ecclesiastes 3:5 NIRV).

In light of these things, it is important to maintain a balanced definition of love that incorporates more than just an external display of affection or an outward expression of our feelings. An accurate, mature perspective regarding the nature of genuine love can help us “…walk worthy of the calling you have received, with all humility and gentleness, with patience, accepting one another in love, diligently keeping the unity of the Spirit with the peace that binds us” (Ephesians 4:1-3 HCSB).

For more on this general topic, see discussion beginning here

 
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“Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you. And may the Lord make you increase and abound in love to one another and to all, just as we do to you, so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints” (1 Thessalonians 3:11-13).

What does it mean to “increase and abound in love to one another” as we read in the passage quoted above? We can begin with a closer look at the word “love” as it appears here in 1 Thessalonians 3:12. In the original language of this passage, this word (agape) incorporates the idea of affection, good will, and benevolence ₍₁₎ as well as generosity, kindly concern, and devotedness. ₍₂₎

In a larger sense, we can say that this type of love is not rooted in a transient feeling or emotion. Instead, agape love is characterized by a willful desire to love. As one commentary observes…

“Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom_15:2, and works no ill to any, Rom_13:8-10; love seeks opportunity to do good to ‘all men, and especially toward them that are of the household of the faith,’ Gal_6:10.” ₍₃₎

In addition, many sources associate this word with the “love feasts” that were a feature of many first-century church services. One source explains further…

“The ancient world was in many ways a much more social world than ours. It was the regular custom for groups of people to meet together for common meals. There was, in particular, a certain kind of feast called an eranos in Greek language, to which each participant brought his own share of the food, and in which all the contributions were pooled to make a common feast.

The early church had such a custom; they had a feast called the Agape or Love Feast. To it all the Christians came, bringing what they could, and when the resources of all were pooled, they sat down to a common meal… It was a way of producing and nourishing real Christian fellowship (Gr. koinonia, sharing, participating). It offered the well-to-do a regular opportunity to share their material blessings with the poor.” ₍₄₎

We’ll continue our consideration of this important topic next.

(1) G26 agape  https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g26

(2) G26 agape https://www.billmounce.com/greek-dictionary/agape

(3) W.E Vine, Vines Expository Dictionary of New Testament Words Volume 2, Rev Terry Kulakowski, Editor [pg. 79]

(4) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg.210] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

 
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“We pray earnestly night and day to see you in person and make up what may be lacking in your faith” (1 Thessalonians 3:10).

Paul the Apostle’s commitment to prayer in support of the church at Thessalonica provides us with a good example to follow. Just as Paul prayed regularly for the church at Thessalonica, the Scriptures provide us with a variety of subjects that should occupy the focus of our prayers. For instance…

Pray that God would be honored: “In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name” (Matthew 6:9).

Pray for persecutors: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven…” (Matthew 5:43-45).

Pray that we would not fall into temptation: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41).

Pray that God would provide wisdom, revelation, and knowledge regarding Himself: “I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him” (Ephesians 1:15-17 ESV).

Pray that God would provide us with the knowledge of His will: “For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding” (Colossians 1:9).

Pray for others: “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective” (James 5:16 NIV).

Pray for those who are headed for trouble: “If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that” (1 John 5:16). ₍₁₎

Pray that God would send more people to represent Him and bring others unto Him. “Then He said to His disciples, ‘The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest'” (Matthew 9:37-38).

(1) See here for more on “…sin leading to death.”

 
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“For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and perfect what is lacking in your faith?” (1 Thessalonians 3:9-10).

Just as Paul the Apostle worked night and day on behalf of the Thessalonians, this portion of Scripture tells us that he prayed night and day for them as well. That commitment to prayer offers an opportunity to examine this important subject in greater detail.

The most basic definition of prayer is communication with God. It involves those words or thoughts that are specifically designed to interact with our Creator. Paul expanded on this idea in the New Testament epistle of 1 Timothy…

“I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone– for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior…” (1 Timothy 2:1-3 NIV).

Paul essentially began this passage by saying, “Let’s start with first things first” (i.e. “first of all”). This reminds us that communication with God in prayer is a primary responsibility. He then went on to identify some different types of communication with God. The first was requests, a word that refers to an appeal, petition, or plea that generally arises from a specific need.

Next is prayers. This is a more general term that describes our daily fellowship and communication with God. This is followed by intercession, a reference to the act of approaching God on behalf of someone else. We then have thanksgiving, or the expression of gratitude and appreciation to God for the blessings He has bestowed upon us.

Finally, Paul ended this section with an encouragement to pray for everyone and our political leaders in particular. We should also notice that we are directed to pray on behalf of “all those in authority,” the good and bad alike. This type of prayer not only pleases God but also benefits us as well (“…that we may live peaceful and quiet lives in all godliness and holiness”).

As one commentator reminds us…

“Prayer has real results. God has ordained His relationship to the world in such a way that He will respond to our prayers. Even Paul needed and sought the prayers of others, and he anticipated that God would act on his behalf in answer to the saints’ prayers (Rom. 15:30–32; Eph. 6:19, 20; Phil. 1:19, 20).” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2051). Orlando, FL: Reformation Trust.

 
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“But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you–therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith. For now we live, if you stand fast in the Lord” (1 Thessalonians 3:6-8).

As mentioned earlier, the concept of faith appears frequently in 1 Thessalonians chapter three and twice within the short passage quoted above. But while faith is a critical component of our relationship with God, some may struggle to accurately define it.

For instance, some believe faith involves “belief without evidence.” We might define this approach as “blind faith” or the type of faith that has no basis in reality. On the other hand, genuine Biblical faith represents “a belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ That confident assurance is based in part upon the evidential nature of Jesus’ ministry.

For instance, consider how Jesus referenced the tangible evidence He offered concerning Himself…

“Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves” (John 14:11 NIV).

“If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (John 10:37-38)

“But I have greater evidence on my side than that of John. The works which the father has given me to complete – these works, which I’m doing, will provide evidence about me, evidence that the father has sent me” (John 5:36 NTE)

Jesus also sought to communicate those evidences to modern-day audiences through the testimony of His first-century followers (and later Biblical authors)…

“I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me” (John 17:20-21).

We should never mistake genuine faith for something that has no basis in reality. Real Biblical faith involves a belief in a God who has already proven Himself through the Scriptures and in the lives of those who sincerely follow Christ. This was the type of faith displayed by the young Thessalonian church, much to Paul the Apostle’s relief and satisfaction.

 
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“For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain” (1 Thessalonians 3:5 ESV).

While there are some who seem to be preoccupied with the Devil and the activities of the demonic realm, it is usually best to “…keep our eyes fixed on Jesus” (Hebrews 12:2) and complete the work He has called us to do. Nevertheless, we would do well to adopt the balanced mindset suggested by the following paraphrase of 2 Corinthians 2:11: “…we don’t want to be naïve and then fall prey to (Satan’s) schemes” (Voice).

For instance, consider a group of predatory animals stalking a herd of prey. In most instances, the predators quietly seek to approach a group of unsuspecting animals and wait for an opportunity to attack and devour the vulnerable. In a similar manner, The New Testament epistle of 1 Peter reminds us, “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8).

Another commentary makes a similar observation…

“Paul likely considered the Thessalonians to be especially vulnerable to temptation because they had converted to faith in Christ only recently. The NT frequently describes Satan’s attempts to take advantage of people who are either young in the faith or in a weakened state (e.g., 1 Cor 7:5; 1 Tim 3:6–7)” ₍₁₎

You see, one definition of the word “tempted” is “to try whether a thing can be done.” ₍₂₎ Therefore, we can associate temptation with a solicitation to evil and the attempt to see if someone can be made to respond in an ungodly manner. One source expands on this idea by observing…

“Paul’s reference to the tempter is mindful of Satan’s activity in the Garden of Eden (Gen_3:1-24) and in the Judean wilderness (Mat_4:1-25). Paul saw Satan as using the persecution the Thessalonians were undergoing in order to lure them away from what they knew to be God’s will, namely, perseverance in the midst of trials. He was concerned that Satan might snatch away the seed Paul had sown before it had a chance to put down stabilizing, fructifying roots.” ₍₃₎

If the enemy had been successful in neutralizing the growth and development of the church in Thessalonica, then Paul’s efforts might have been in vain. That, in part, prompted him to assign Timothy with the task of stabilizing and edifying their faith.

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 3:5). Bellingham, WA: Lexham Press.

(2) G3985 peirazo Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3985

(3) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [1 Thessalonians 3:4]

 
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“For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain” (1 Thessalonians 3:5).

When it comes to the existence of a demonic realm, there seem to be two general viewpoints among the world at large. The first is held by those who dismiss the idea of a Satanic domain as the laughable product of an overactive imagination. The other embraces the existence of a dark spiritual realm through various forms of entertainment or practices associated with the occult.

The Bible endorses neither view. Unlike those who dismiss the concept of a demonic realm, the Scriptures do not represent the Devil as a myth, fable, or the cartoon equivalent of a pitchfork-carrying villain in red pajamas. Nor do the Scriptures view demonic-related themes or occultic activity as something to take part in, emulate, support, or encourage.

Instead, “the tempter” referenced here is positively identified as a literal being known as the Devil in Matthew 4:1-3. While Satan is no equal for God in terms of authority, power, or ability, he is certainly recognized as a formidable adversary who possesses desires (Luke 22:31), plans (Ephesians 6:11), and the ability to carry out his intentions (2 Timothy 2:25-26).

In fact, it was the tempter’s ability to carry out his malevolent intent that troubled Paul the Apostle. For instance, Paul was so concerned with the fate of the young Christian community at Thessalonica that he dispatched Timothy to “…find out about your faith. I wanted to see whether the tempter had in some way tempted you, making our work meaningless” (GW).

We can limit the tempter’s ability to impact our lives in a similar manner by reading and internalizing the Scriptures daily. In addition, we should prayerfully seek to adopt the following attitudes for help in dealing with our spiritual adversary…

Be forgiving: “A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do” (2 Corinthians 2:11 TLB).

Be humble: “So humble yourselves before God. Resist the devil, and he will flee from you” (James 4:7 NLT).

Be vigilant: “Be sober-minded, be alert. Your adversary the devil is prowling around like a roaring lion, looking for anyone he can devour” (1 Peter 5:8 CSB).

Be self-controlled: “If you get angry, do not sin; do not allow the sun to go down on your anger and do not give an opportunity to the devil” (Ephesians 4:26-27 Mounce).

 
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“that no one be moved by these afflictions. For you yourselves know that we are destined for this. For when we were with you, we kept telling you beforehand that we were to suffer affliction, just as it has come to pass, and just as you know” (1 Thessalonians 3:3-4 ESV).

We’ll conclude our look at this important portion of Scripture with a few final observations. The first comes from a commentator who offers a perceptive insight…

“Paul did not promise the followers of Jesus a life of ease or public approval, nor did Jesus (Mark 8:34; John 15:18–21). Rather, Paul’s consistent message of encouragement to newly planted churches was that ‘through many tribulations we must enter the kingdom of God’ (Acts 14:22).” ₍₁₎

Obviously, this does not represent a popular message. But contrary to what some may teach or believe, genuine Christianity does not guarantee a one-way ticket to material prosperity, success, or affluence. Because of this, we shouldn’t be surprised if we experience trials, difficulties, or persecutions as we seek to live a life that honors Jesus. Instead, that decision is certain to put us in conflict with many of those who have no interest in following Christ.

Nevertheless, it’s important to acknowledge that God has our best interests in mind whenever we’re in the midst of a trial. Remember that God will provide for us in the midst of our circumstances if we seek to put Him first. Consider the following passage from Matthew 6:33-34…

“But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (NIV).

We can also gain some valuable spiritual insight by asking some important questions whenever we’re in the midst of a trial or difficulty…

• What is God teaching me through this circumstance?
• What does the way I’m handling this situation tell me about myself?
• What can I apply from this experience in the future?

Finally, we can take comfort in the encouraging reminder that’s given to us in the New Testament epistle of James…

“Dear brothers and sisters, whenever trouble comes your way, let it be an opportunity for joy. For when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be strong in character and ready for anything” (James 1:2-4 NLT).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2136). Orlando, FL: Reformation Trust.
 

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“so that no one will be shaken by these persecutions. For you yourselves know that we are appointed to this. In fact, when we were with you, we told you previously that we were going to suffer persecution, and as you know, it happened” (1 Thessalonians 3:3-4 HCSB).

This portion of Scripture offers an opportunity to address a potentially difficult question: “Am I somehow responsible for causing the trials I experience in life?”

To answer that question, we can first say that a causal relationship often exists between our actions and the consequences that follow. The New Testament book of Galatians verifies that relationship for us when it says, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Galatians 6:7). Therefore, we cannot discount the role of personal responsibility and its effect upon the events we experience in life for good or bad.

Nevertheless, it’s also natural to wonder if the trials we experience in life may be the result of God’s displeasure with us. For those who are contemplating that possibility, 1 Thessalonians 3:3-4 may serve as a source of comfort. If we know in advance that trials, challenges, problems, difficulties, and persecutions are “part of the package” that comes with genuine Christianity, we should be better equipped to accurately discern their source.

As one commentator observes, “Often new believers, and even older believers, interpret difficulty as a sign that they need to change something. Timothy reminded them that persecution is a normal experience for the Christian (cf. Matt. 5:11-12; 10:16-28; 20:22-23; 24:9-10; 2 Tim. 3:12; et al.), just as Paul had previously instructed them.” ₍₁₎

When the trials of life seem too difficult to bear, we can also find reassurance in the following portions of Scripture…

“Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified” (1 Peter 4:12-14).

“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

(1) Constable, Thomas. DD. “Notes on 1 Thessalonians 2019 Edition” “Timothy’s visit 3:1-5” [3:3-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm

 
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“that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know” (1 Thessalonians 3:3-4).

As we face the trials and difficulties we encounter, it may seem natural to ask why God would permit such things to occur. There are few easy answers to such questions for there may be a single reason, multiple reasons, or no discernible reason to explain some of the painful things we experience in life. Yet even though it may not be possible to determine God’s purpose behind our afflictions, that does not mean a purpose doesn’t exist.

As mentioned earlier, God may sometimes allow trials to enter our lives to refine us, strengthen our faith, or discipline us. In other instances, God may use affliction to develop character or perseverance. Or perhaps God might permit such things to serve as example to others in demonstrating the right way to handle adversity.

Its also possible that God may allow us to endure various trials for the purpose of helping others who will endure similar experiences. For example, who is better equipped to help someone with a problem than a person with experience in that area? As we’re told in 2 Corinthians 1:3-4, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God.”

Our conduct in the midst of a trial can also reveal much about our relationship with God. Consider the following excerpt from Jesus’ parable of the sower: “A sower went out to sow his seed… Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture” (Luke 8:5-6). This word-picture serves to illustrate those who endure the challenges of a God-honoring life for a while but eventually fall away when put to the test. Such a person is aptly described for us in Proverbs 24:10: “If you faint in the day of adversity, Your strength is small.”

Knowing these things can help us respond to the trials of life in a Christ-like manner. As one source unequivocally comments…

“All who would live godly in this world will suffer persecution (2Ti_3:12). In fact, anyone not being disciplined or strengthened by affliction should question their relationship with Christ (see Heb_12:5-11).” ₍₁₎

(1) Paul T. Butler The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 16] Copyright © 1985 College Press Publishing Company https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

 
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“So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and co-worker in God’s service in spreading the gospel of Christ, to strengthen and encourage you in your faith” (1 Thessalonians 3:1-2 NIV).

Since Paul the Apostle had been hindered in his attempt to return to the city of Thessalonica (1 Thessalonians 2:17-18), he chose the next best option in seeking to assist the young church there. That option involved sending one of his trusted associates back to Thessalonica. That person was a man named Timothy.

The “Timothy” referenced here within 1 Thessalonians chapter three is perhaps best known for the two New Testament books that bear his name. Timothy was someone who had been well-acquainted with the Scriptures from his youth (2 Timothy 1:5, 2 Timothy 3:15). Even though Timothy held a leadership role within the church at Ephesus at one point in his ministry, it appears that he acted as a kind of problem-solver or emissary for Paul on several occasions.

For instance, Paul dispatched Timothy to work with the church in Corinth with the following endorsement: “…I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church” (1 Corinthians 4:17 NET). Paul also sent Timothy to minister to the churches in the region of Macedonia (Acts 19:22) and may have sent him to work with the Philippian church as well (Philippians 2:19).

In this instance, Timothy’s mission involved strengthening or establishing the Thessalonians in their faith. A look at the original language of this passage defines his specific responsibility as “to render mentally steadfast.” ₍₁₎ Thus we can say that Timothy was assigned with the task of stabilizing and building up the faith the Thessalonians already possessed.

We can follow a similar path of edification in two important ways: reading the Scriptures daily and regularly attending a church that teaches through the individual books of the Bible. For instance, a person who prayerfully reads the Scriptures each day is someone who has direct, unfiltered access to the wisdom and direction contained within God’s Word. In addition, a church that features regular expository teaching from the pulpit (as opposed to a weekly topical sermon) is one that generally offers the best opportunity to establish, build, and strengthen the faith of those who attend.

(1) G4741 sterizo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/sterizo

 
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“Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith” (1 Thessalonians 3:1-2).

Although 1 Thessalonians chapter three is only thirteen verses long, it reveals an intensely personal side of Paul the Apostle. Within this chapter, Paul will express his deep concern for the Thessalonian church along with the comfort he experienced upon learning that the church had persevered in Christ despite their afflictions.

You may recall that Paul arrived in Thessalonica shortly after being shamefully treated in the town of Philippi. He then went on to teach in the local synagogue at Thessalonica for three consecutive Sabbath days. Unfortunately, Paul’s evangelistic outreach was cut short by those who rounded up some local troublemakers in an effort to run him out of town. Legal charges soon followed and Paul had little choice but to leave Thessalonica for the sake of the newly-formed Christian community there.

After leaving Thessalonica, Paul found his way to the town of Berea and then moved on to the city of Athens. With the fate of the Thessalonian Christians still weighing heavily upon his mind. Paul decided to send a young associate named Timothy back to Thessalonica to strengthen and encourage their faith.

While this served to benefit the members of the Thessalonian church, it also left Paul alone in an unfamiliar area among a city full of strangers. So by making this sacrificial decision to remain alone in Athens for the benefit of the Thessalonians, Paul thus lived out his message to another first-century church: “Don’t be concerned only about your own interests, but also be concerned about the interests of others” (Philippians 2:8 GW).

We should also note the continual reappearance of the word “faith” throughout 1 Thessalonians chapter three. This critical component of a God-honoring life has led one source to make the following application…

“The words your faith occur five times in chapter 3 (vv. 2, 5, 6, 7, 10) and are a key to understanding the passage. The Thessalonians were passing through severe persecution, and Paul was anxious to know how their faith was standing up to the test. Thus the chapter is a lesson on the importance of follow-up work. It is not enough to lead sinners to the Savior. They must be helped to grow in grace and in the knowledge of the Lord.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary (p.2032) Edited by Arthur Farstad Thomas Nelson Publishers

 
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“For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (1 Thessalonians 2:19-20).

Just as we award a medal to the winner of an athletic competition, the “crown” referenced in this passage served much the same purpose. In this instance, “the crown” was symbolized by a wreath or garland that honored a victorious first-century athlete. One source expands on this imagery with the following observation…

“Crowns and garlands were used for rewards throughout Jewish and Greco-Roman literature of this period; not a royal crown but a victor’s wreath is in view. Crowns (cf. Isa_28:5; Isa_62:3) and garlands (cf. Isa_61:3) sometimes appeared as symbols of future reward in the Old Testament and in ancient Judaism. Paul’s reward, however, is simply the perseverance of the Thessalonians themselves (cf. similarly 3Jn_1:4).” ₍₁₎

For Paul the Apostle, this was not just an offhand expression of sentimentality as another Biblical expositor explains…

“Paul uses symbolism to show a timeless reality. The one who won the victory in the Games, was given a crown as a token. Paul points with pride to the Gentile churches as the token of his victory. When he stands before Christ the Judge, they will be his ‘reason for boasting.’ He says: ‘Indeed, you are our pride and our joy!’ (See Dan_12:3).” ₍₂₎

In considering this passage, it also helps to remember that Paul suffered greatly in his efforts to bring the gospel to the city of Thessalonica. But now that he had been given an opportunity to see the fruit of his labor reflected in the lives of the Thessalonian Christians, he found encouragement, joy, satisfaction, and gladness. Their God-honoring lives served as testament to the Lord’s blessing upon his ministry- and unlike some of the other churches that received letters from Paul, he was clearly gratified by their response.

Like Paul, a true spiritual leader derives a great deal of encouragement and satisfaction from the knowledge that others have grown in Christ as a result of his or her efforts. This is what Paul the Apostle experienced in his relationship with the Thessalonians and it echoes the message of 1 John 1:4: “Nothing gives me greater joy than to hear that my children [members of the church under his spiritual care] are following the way of truth [walking in the truth]” (EXB).

So now as we transition from 1 Thessalonians chapter two into chapter three, Paul will continue to showcase his love and concern for the Thessalonian church before moving into an extensive discussion of Jesus’ second advent in chapter four.

(1) Craig S. Keener The IVP Bible Background Commentary: [1Th_2:19-20]

(2) Ice, Rhoderick D. “Commentary on 1 Thessalonians 2:19”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/ice/1-thessalonians-2.html College Press, Joplin, MO. 1974.

 
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“But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire. Therefore we wanted to come to you–even I, Paul, time and again–but Satan hindered us” (1 Thessalonians 2:17-18).

The loving relationship that Paul the Apostle enjoyed with the members of the Thessalonian church is something that should be clearly evident from this passage, even to the most casual reader. For Paul, the Thessalonians were like family in a very real sense. For instance, Paul compared his ministry among the Thessalonians to that of a nursing mother earlier in 1 Thessalonians 2:7. He later shifted parental metaphors to that of a father who “…treated each one of you as a father treats his own children” (NET) in verse eleven.

Here now in verse seventeen, Paul will build upon this imagery by addressing the Thessalonians as “brethren.” We can further illustrate these deep emotional ties with a closer examination of the language Paul used in describing his forced departure from Thessalonica some time earlier…

“The Gk. word means ‘orphaned,’ a word used for parents as well as children who have been separated. Paul continues to use the family imagery of vv. 7, 11 in depicting his relationship with the Thessalonian congregation. …the sudden departure of Paul’s team from Thessalonica may have occasioned misgivings in some hearts about his paternal care for and commitment to the believers whom he left behind” ₍₁₎

So who or what was responsible for separating Paul from his spiritual family in Thessalonica? One Biblical expositor traces the answer to that question back to its ultimate source…

“Already in this chapter we have seen three sources of opposition to the apostle: Opposition from the state (Verse 2); opposition from society (Verse 14); and here, opposition from Satan. While this might look like three enemies, it is really only one. Other Scriptures indicate that the state and society are often the channels of the devil’s attempts to hinder the spread of the good Word of God. This is what Paul was encountering here.” ₍₂₎

While this created a great degree of short-term distress for Paul the Apostle, our final commentator identifies a positive long-term effect that came as a result of these events…

“Perhaps, however, God worked it all together for good, in that Paul was thereby constrained instead to write this epistle to them, followed by another of equally eternal significance.” ₍₃₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (pp. 2135–2136). Orlando, FL: Reformation Trust.

(2) Excerpted with permission from A Father’s Joy © 1987 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to [email protected]

(3) Institute for Creation Research, New Defender’s Study Bible Notes 1 Thessalonians 2:18 https://www.icr.org/bible/1Th/2/18

 
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“…they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins, but wrath has come upon them completely” (1 Thessalonians 2:16 NET).

In hindsight, the message of 1 Thessalonians 2:16 served as a statement of fact and a prophetic warning for those who were working to prevent access to the Gospel. Much like the gathering clouds that signal the approach of a devastating storm, a greater expression of God’s wrath would take place within twenty years following the completion of this letter to the Thessalonian church. It took the form of a catastrophic event: the destruction of Jerusalem by the Roman Empire.

Beginning in AD 69 and continuing into AD 70, the Roman general Titus marched on the city of Jerusalem with an army of 30,000 soldiers. That military campaign was designed to eliminate all remaining pockets of resistance to the Roman Empire. The Romans subsequently began a five month siege of Jerusalem that leveled the city along with the Temple and every other major building within that area. It also resulted in an estimated loss of one million lives.

In today’s age of computer-generated images of graphical destruction that often appear within video games or action movies, it may be easy to overlook the real-life devastation involved with this military action. For instance, the Temple of that day covered an area the size of 25-30 American football fields (about 2300-2700 meters). The retaining walls rose almost 10 stories above street level. The smallest stones used in constructing the Temple weighed approximately 2-5 tons (2000-5100 kg).

The Temple in Jerusalem was an architecturally elaborate structure that also served as the center of Jewish cultural identity during that time. Yet it was destroyed so completely that Jesus’ prophetic statement from Luke 21:6 came to pass exactly as He predicted: “the time is coming when not even one stone will be left upon another. All will be demolished” (CEB). In fact, the Romans were so thorough in their demolition that scholars and archaeologists are uncertain regarding the exact location of certain portions of the Temple today.

This historic event has prompted one author to make the following observation regarding our passage from 1 Thessalonians 2:16: “Jesus prophesied that God’s wrath would fall on this group of people (Mat_23:35-36). God’s wrath did fall on them in many ways, but none so devastating as the destruction of Jerusalem (70 A.D.) which came in less than twenty years time from when Paul wrote this.” ₍₁₎

(2) Ice, Rhoderick D. “Commentary on 1 Thessalonians 2:16”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/ice/1-thessalonians-2.html College Press, Joplin, MO. 1974.

 
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“forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost” (1 Thessalonians 2:16).

The Gospel of Matthew records an incident from Jesus’ life that relates to this portion of Scripture from 1 Thessalonians 2:16…

“Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’ And He laid His hands on them and departed from there” (Matthew 19:13-15).

While the context of this passage involves young children (or perhaps infants), there is a larger principle at work. The principle behind this vignette from Jesus’ ministry is that we shouldn’t prevent others from coming to Christ. Yet much like those who sought to prevent these children from approaching Jesus, there were some within the first-century Jewish community who were working to thwart Paul the Apostle’s evangelistic outreach to the Gentiles.

One source offers a list of motives that may help to explain that response…

“Why were so many Jews opposed to Christianity?

(1) Although the Jewish religion had been declared legal by the Roman government, it still had a tenuous relationship with the government. At this time, Christianity was viewed as a sect of Judaism. The Jews were afraid that reprisals leveled against the Christians might be expanded to include them.

(2) The Jewish leaders thought Jesus was a false prophet, and they didn’t want his teachings to spread.

(3) The leaders feared that if many Jews were drawn away, their own political position might be weakened.

(4) Jews were proud of their special status as God’s chosen people and resented the fact that Gentiles could be full members within the Christian church.” ₍₁₎

While Jesus overrode this seemingly well-intentioned (but misguided) attempt to prevent others from bringing their children to Him, Paul issued a much more serious condemnation. There were grave consequences associated with the effort to hinder others from coming to Christ and Paul concluded his rebuke with an ominous reference: “And now God’s anger has at last come down on them!” (GW).

This may refer to an unidentified sentence that had already been imposed upon those who were obstructing Paul. However, it might also refer to a devastating event that was just beyond the horizon at the time of this letter to the Thessalonian church. We’ll look at that latter possibility next.

(1) Life Application Study Bible, 1 Thessalonians 2:15-16 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

 
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“the same Jews who killed the Lord Jesus and the prophets. And they forced us to leave their country. They are not pleasing to God, and they are against everyone else” (1 Thessalonians 2:15 ERV).

1 Thessalonians 2:15 draws our attention to the disturbing topic of anti-Semitism, a term defined by an attitude of hostility, discrimination, or prejudice towards the Jewish people as a religious, ethnic, or racial group. Unfortunately, those who use this passage to promote an anti-Semitic viewpoint reveal their lack of Biblical understanding.

We can begin by observing that no one took Jesus’ life from Him- He voluntarily relinquished it. For instance, Matthew 27:50 and John 19:30 tell us that Jesus “yielded” or “gave up” His life on our behalf. In addition, Jesus also said this…

“The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (John 10:17-18 NIV).

We should also recognize the role of the Gentile authorities in facilitating Jesus’ death. John 19:16 serves as a case in point: “Then Pilate handed him over to the soldiers to be crucified. So they took charge of Jesus” (Mounce). So if it is true that the Jews were responsible for Jesus’ death, it is equally true that non-Jews were responsible as well. Therefore, those who assert that the Jewish people were solely responsible for Jesus’ death do not advocate a Biblical view.

The following commentators also share some valuable insights on this topic…

“What the apostle says here about the Judean leaders is historical fact and not personal invective. And we must remember that God moved him to write what he did. Anti-semitism is unchristian and cannot be justified under any circumstances. But it is not anti-semitic to say that the Jewish people are charged by God with the death of His Son (Act_2:23), just as the Gentiles also are held responsible for their part (1Co_2:8).” ₍₁₎

“The accusation that Paul was guilty of anti-Semitism (because he accused ‘the Jews’ of killing Jesus) misunderstands the text. Paul—a Jew himself—was not speaking of all Jews but only of that small minority in Judea involved in anti-Christian persecution. Furthermore, logically Paul could not have meant “all Jews,” because many of those who followed Jesus (including himself) were Jews. Paul taught that our sins are the reason Jesus died; we all share responsibility in his death (Rm 4:25; 1 Co 15:3; Gl 1:4; 1 Tm 1:15).” ₍₂₎

(1) William Macdonald, Believer’s Bible Commentary (p.2080) Edited by Arthur Farstad Thomas Nelson Publishers

(2) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1791). Nashville, TN: Holman Bible Publishers.

 
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“And then, dear brothers and sisters, you suffered persecution from your own countrymen. In this way, you imitated the believers in God’s churches in Judea who, because of their belief in Christ Jesus, suffered from their own people, the Jews” (1 Thessalonians 2:14 NLT).

One source offers a perceptive commentary on 1 Thessalonians 2:14 that lays the foundation for our look at this passage…

“Just as the Jewish Christians in Jerusalem were persecuted by other Jews, so the Gentile Christians in Thessalonica were persecuted by their fellow Gentiles. Persecution is discouraging, especially when it comes from your own people. When you take a stand for Christ, you may face opposition, disapproval, and ridicule from your neighbors, friends, and even family members.” ₍₁₎

While many are familiar with this type of response, it’s important to recognize that Jesus was familiar with it as well…

“The next Sabbath (Jesus) began teaching in the synagogue, and many who heard him were amazed. They asked, ‘Where did he get all this wisdom and the power to perform such miracles?’ Then they scoffed, ‘He’s just a carpenter, the son of Mary and the brother of James, Joseph, Judas, and Simon. And his sisters live right here among us.’ They were deeply offended and refused to believe in him” (Mark 6:2-3 NLT).

The following verse tells us how Jesus reacted to those sentiments: “…Prophets are honored everywhere except in their own hometowns, among their relatives, and in their own households” (Mark 6:4 CEB). This calm, objective reply reflects a man who was accustomed to this kind of negative reaction. This response is also easier to understand in light of the following passage from the Gospel of John: “He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him” (John 1:10-11 NIV).

These examples remind us that we may encounter a similar response from friends, neighbors, family members, co-workers, and others as we seek to follow Christ. If Jesus was rejected in this manner, His modern-day followers might be rejected as well. The first-century Christian communities in Judea and Thessalonica shared that experience, as do many throughout the world today.

While it is always encouraging to receive comfort, support, and validation from our peers, it is far more important to keep our focus on Jesus, “…the author and finisher of our faith” (Hebrews 12:2) even if others decline to support us for doing so.

(1) Life Application Study Bible, 1 Thessalonians 2:14 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

 
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“For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans” (1 Thessalonians 2:14).

It is sometimes difficult to understand why God allows us to face the challenges and concerns we experience in life. In considering this passage from 1 Thessalonians 2:14, it appears that the Thessalonians may have been facing a similar question.

You see, this portion of Scripture references the shared experience of the Christians of Thessalonica and the Christians of Judea. While there were many differences between these two groups, they were alike in the sense that they each faced persecution for what they believed. In some respects, this situation remains much the same today.

In areas that are relatively open to Christianity, such persecution might be comparatively mild. In other areas, it might take the form of social ostracism, financial or material confiscation, physical attacks, or death. The author of the Biblical book of Hebrews wrote to an audience who was familiar with some of those experiences and offered a word of encouragement…

“But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Therefore do not throw away your confidence, which has a great reward” (Hebrews 10:32-35 ESV).

When God permits us to experience such trials, it helps to remember that He always has good reasons for doing so. For example, God may allow difficulties to enter our lives to strengthen us (2 Corinthians 12:10) or increase our trust in Him (Psalm 50:14-15). He might use such experiences to help us develop patience (Romans 5:3-5) and endurance (Hebrews 10:35-38). Or perhaps God might allow us to serve as an example to others in demonstrating the right way to handle the problems we encounter (2 Thessalonians 1:4). Finally, God may allow trials to enter our lives for the purpose of helping others who will experience similar things (2 Corinthians 1:3-4).

It’s never easy when God allows difficult circumstances to enter our lives. However, we can be assured that God has an ultimate purpose behind the challenges we experience for “…all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 8:28).

 
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“And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers” (1 Thessalonians 2:13 ESV).

We’ll conclude our brief discussion of the Word of God from 1 Thessalonians 2:13 with a look at the New Testament canon of Scripture.

Following His death and resurrection, Jesus’ teachings were largely disseminated through the work of His Apostles. But as the church began to grow, the need for a written record of His teachings (and guidance for implementing them) grew as well. The four Gospel accounts filled the need for a record of Jesus’ teachings. The remaining New Testament books covered the implementation portion. Those works included an historical account of the early church (Acts), an unveiling of future events (Revelation), and guidance related to Christian life and practice (the Epistles).

These Biblical books were later copied and passed among the Christian communities of the first century. That practice may have begun with the current book we are studying- 1 Thessalonians. You see, the Thessalonians already possessed the letters we know today as 1 and 2 Thessalonians. Since the town of Philippi was relatively nearby, the Thessalonians could have easily received a copy of the letter we know today as the Biblical book of Philippians and given the Philippians copies of the letters they possessed.

In fact, Paul the Apostle suggested this very course of action in his letter to the Colossian church: “After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Colossians 4:16). Over time, the twenty-seven books of the New Testament were copied, saved, and officially accepted as a group. That process that took about 350 years.

Finally, one scholar discusses some of the standards that were used in recognizing the God-inspired nature of the canonical books…

A. Is it authoritative (“Thus saith the Lord”)?

B. Is it prophetic – A book in the Bible must have the authority of a spiritual leader of Israel (O.T. – prophet, king, judge, scribe) or an apostle of the church (N.T. – It must be based on the testimony of an original apostle).

C. Is it authentic (consistent with other revelation of truth)?

D. Is it dynamic – demonstrating God’s life-changing power (Hebrews 4:12)?

E. Is it received (accepted and used by believers – 1 Thessalonians 2:13)? ₍₁₎

(1) Norman L. Geisler & William Nix, A General Introduction To The Bible (pp. 137-144).

 
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“Therefore, we never stop thanking God that when you received His message from us, you didn’t think of our words as mere human ideas. You accepted what we said as the very word of God–which, of course, it is. And this word continues to work in you who believe” (1 Thessalonians 2:13 NLT).

The next stop in our overview of the Word of God from 1 Thessalonians 2:13 brings us to an important concept: the canon of Scripture.

The word “canon” originally referred to a “rule” or “rod of measurement.” In this context, it eventually came to refer to the authoritative collection of God-inspired Biblical books that we possess today. We can trace the beginning of the canon of Scripture to Exodus 24:4 where we’re told, “…Moses wrote all the words of the LORD.” In fact, Exodus 31:18 tells us that God personally authored the portion of the Old Testament containing the Ten Commandments.

The written Word of God thus codified God’s standard for belief and practice and enabled anyone with access to the Scriptures to determine His will for their lives. The benefit of having such access to God’s Word is clearly expressed in the following excerpts from the book of Psalms…

“Your word is a lamp to my feet And a light to my path” (Psalms 119:105).

“The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple; The statutes of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes” (Psalms 19:7-8).

“How can a young person maintain a pure life? By guarding it according to your instructions” (Psalms 119:9 NET).

Over time, the Word of God took the form of chronological records (such as the genealogies found in various Old Testament books), historical accounts (Nehemiah, Esther), poetry (Psalms), prophetic statements (Isaiah, Daniel, etc.) and common-sense collections of wisdom (Proverbs, Ecclesiastes, and portions of the Psalms). Some believe that a priest named Ezra (who was skilled and knowledgeable in the Law of God according to Ezra 7:6-10) played a role in collecting and correlating the various books of the Old Testament.

Finally, the Word of God was partially or completely written on many different materials including stone (Exodus 34:1), gold (Exodus 39:30), and paper-like materials and ink (Jeremiah 36:17-18). While writing on stone may sound primitive when compared to modern communication technologies, these materials served their purpose in preserving God’s Word for future generations, even to this day.

 
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“This is why we constantly thank God, because when you received the message about God that you heard from us, you welcomed it not as a human message, but as it truly is, the message of God, which also works effectively in you believers” (1 Thessalonians 2:13 HCSB).

As we continue with our look at the Word of God as mentioned in the passage quoted above, let’s consider another question. If God wanted to confirm His existence through the written word, how could He verify that such a message originated with Him? Well, one means of accomplishing that task would involve something only God can do: foretell future events with complete accuracy before they occur. Thus, the fulfillment of predictive prophecy is one of the means by which we can verify that the Bible is what it claims to be: the Word of God.

The Biblical Scriptures contain many such prophetic fulfillments, especially in regard to Christ. For instance, consider the following examples from the Old Testament Scriptures related to the coming of the Messiah and their New Testament fulfillment in Christ…

• The Messiah’s virgin birth (Isaiah 7:14 – Matthew 1:18-24).
• His ancestral link to Israel’s king David (2 Samuel 7:8-16 – Matthew 1:1-17).
• His birthplace in Bethlehem (Micah 5:2 – Matthew 2:1-6).
• The announcement of His arrival through God’s messenger (Isaiah 40:3-5; Malachi 3:1 – Matthew 3:1-3).
• His betrayal for thirty pieces of silver (Zechariah 11:12-13 – Matthew 26:14-16, Matthew 27:3-9).
• The physical punishment He would endure (Isaiah 50:6 – John 19:1-3).
• The piercing of His hands and feet (Psalm 22:16 – John 20:25).
• The piercing of His side (Zechariah 12:10 – John 19:34).
• His resurrection from the dead (Psalm 16:10 – Matthew 28:5-7).

In commenting on a similar (but more extensive) list of fulfilled Old Testament prophecies related to Christ, one scholar makes the following observation: “It is important to understand that these prophecies were written hundreds of years before Christ was born. No one could have been reading the signs of the times or just making intelligent guesses, like the ‘prophecies’ we see in the check-out line at the supermarket.” ₍₁₎

This corresponds with a declaration from God Himself through the prophet Isaiah…

“From the beginning I declare how things will end; from times long past, I tell what is yet to be, saying: ‘My intentions will come to pass. I will make things happen as I determine they should'” (Isaiah 46:10).

Portions of this study originally appeared here

(1) Geisler, N. L., & Brooks, R. M. 1990. When Skeptics Ask (p. 116) Victor Books: Wheaton, Ill.

 
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“For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (1 Thessalonians 2:13).

If God wanted to show the reality of His existence, there are many options at His disposal. For instance, God could manifest His presence in an undeniable way, one that would be impossible for anyone to dismiss. Since God has declined to reveal His existence in this manner (with good reason), we are sometimes left with this question: “If God really exists then why don’t we see Him?”

The New Testament book of Hebrews provides us with one answer to that question for it tells us, “…without faith it is impossible to please God” (Hebrews 11:6 NIV). If faith is necessary to please God, then we should not be surprised if God places us in a position to exercise it. This may help to explain why we do not see a more obvious manifestation of God’s presence, at least for now. ₍₁₎

With this in mind, let’s consider another means of verifying the reality of God’s existence using the Thessalonian Christians as an example. There was a cause and effect relationship involved in the Thessalonians’ decision to turn “…to God from idols to serve the living and true God” (1 Thessalonians 1:9). That cause was given to us earlier in 1 Thessalonians 1:5: “…our gospel did not come to you in word only, but also in power, and in the Holy Spirit…”

So the catalyst for change in the lives of the Thessalonians was the “…the word of God, which also effectively works in you who believe.” Notice that this work took place in the lives of the Thessalonians. This does not imply a simple change of outward behavior but a transformation of the heart that governed their conduct. The same is true of those who are transformed by the work of the Holy Spirit through the written Word of God today.

The book of Hebrews also tells us, “…the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (4:12). In light of this, we can say that the transformative power of God’s Word points to the living and powerful existence of its Author.

(1) This is not to say that God has neglected to provide us with a witness to His existence- see Romans 1:18-32.

 
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“as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children, that you would walk worthy of God who calls you into His own kingdom and glory” (1 Thessalonians 2:11-12).

While Paul the Apostle employed the image of a nursing mother in an earlier portion of this letter to the Thessalonian church, he shifted parental metaphors here in the passage quoted above.

Paul first appealed to the image of a mother who selflessly imparted her life to provide for her infant child in 1 Thessalonians 2:7. That word-picture served to illustrate how Paul shared his life with the Christian community at Thessalonica in order to facilitate their growth. Now he will balance that analogy with that of a father who “…encouraged you and comforted you and appealed to you to lead lives worthy of God…” (CJB). A closer look at these aspects of Paul’s relationship with the Thessalonian church provides us with some valuable spiritual insights.

First, exhortation refers to the ability to comfort, encourage, and/or strengthen another person, especially when it comes to the idea of teaching or instruction. ₍₁₎ While there are some who may benefit from a word of exhortation, there are others who may profit from a different motivational approach: consolation or comfort.

Consolation is closely related to exhortation in the sense that it involves things like encouragement, reassurance, and other, similar qualities. However, this idea also includes the ability to admonish others or incentivize them to act in an appropriate or God-honoring manner. ₍₂₎ Another source defines this concept in the following manner: “to exercise a gentle influence by words…” ₍₃₎

Finally we have the act of imploring (NASB), insisting (GW), appealing (CJB), urging (CEV), or pleading (CEB) with others to “…walk in a manner worthy of God (ESV). This represented one of the last tools in Paul’s motivational toolbox. If exhortation, admonishment, comfort, encouragement, or personal influence proved to be ineffective, then Paul was not above pleading with others to do what was right.

In some instances, Paul was forced to resort to more extreme measures to compel God’s people to act in an appropriate manner (see 1 Corinthians 5 and 1 Timothy 1:18-20). But for the young and growing congregation at Thessalonica, Paul assumed the role of a loving parent who was committed to investing in the spiritual life of his or her child. Considering the love and affection Paul held for the Thessalonians, it was a role he undoubtedly welcomed.

(1) G3870 parakaleo, Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3870

(2) G3888 paramutheomai Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3888&t=KJV

(3) G3888 paramytheomai Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/paramytheomai

 
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“You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe;” (1 Thessalonians 2:10).

Paul the Apostle was a teacher who was extremely well versed in the Old Testament Law. For instance, Paul studied under a respected Rabbi named Gamaliel and “…was thoroughly trained in the law of our ancestors…” according to Acts 22:3 (NIV). By his own admission, Paul was a “Hebrew of the Hebrews” (Philippians 3:5) and “…was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers” (Galatians 1:14).

Because of this, Paul was undoubtedly familiar with the Old Testament Law concerning witness testimony: “One witness is not enough to convict someone of a crime; at least two witnesses are necessary to prove that someone is guilty” (Deuteronomy 19:15 GNT). This makes it easier to understand why Paul called upon two witnesses to verify his conduct among the Thessalonians.

First among those witnesses were the Thessalonians themselves. They could easily verify Paul’s external commitment to hard work, devotion, and integrity. The second witness was God Himself. He was the One who could verify Paul’s internal commitment to those qualities. The presence of these witnesses helped support Paul’s claim that his conduct was above reproach during his stay in Thessalonica.

You see, Paul was not the type of person to say, “do as I say, not as I do.” Instead, he turned to the testimony of those who could verify the fact that his actions were “…honest, straightforward and above criticism” (Phillips). This is one reason why Paul could make the following statement in the Biblical letter of 1 Timothy: “…never let it be said that Christ’s people are poor workers. Don’t let the name of God or his teaching be laughed at because of this” (1 Timothy 6:1 TLB).

With this in mind, we would do well to follow a similar path and take an outsider’s perspective in evaluating our conduct. As we examine our financial transactions, leisure activities, personal interactions, entertainment choices, online activities, and other aspects of daily life, it might be helpful to ask this question: “Would others be willing to endorse my conduct if they witnessed my choices in these areas?”

Above all, we should work to ensure that no one would ever think to offer the following testimony regarding our conduct…

“You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB).

 
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