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Grace Community Church The Quest of the New Testament Radio Ministry Doug V. Heck, PastorExpository Sermon Notes First Thessalonians 2:13-16 Copyright, 2001

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First Thessalonians 2:13-16Expository Sermon Notes by Pastor Doug V. Heck

Introduction

1. The Vindication of Paul's Genuine Concern. Evidently, the Apostle's enemies began to slander hisministry, claiming that the missionary team of Paul,Silas and Timothy didn't really care about theThessalonian believers. 1 In order to vindicate his genuine concern for the Thessalonians, Paul remindedthem: first, how his concern was shown while theywere present at Thessalonica (vss. 1-12); and secondly,how his concern was shown while they were absent from Thessalonica (vss. 13-3:13). Whether absent orpresent, Paul cared for them!

2. The Missionaries Concern Shown While Presentat Thessalonica. Paul vindicates of his genuineconcern as manifested while the missionariesministered at Thessalonica in three primary ways: thefirst way he proved his concern, was by ministeringlike a faithful steward, boldly sharing the whole truth ofthe Gospel without compromise regardless of thedanger it would entail (vss. 1-4); the second way heproved his concern, was by ministering like acompassionate nurse, giving not only the Gospel but hisown soul, because of their compassion for them (vss.5-8); and the third was he proved his concern, was by

1 Expository Sermon Notes are provided free ofcharge to visitors for those interested in digging deeper intothe messages preached from the Grace Community Church pulpit, picked up in the church foyer. These notes areproduced by Pastor Doug Heck, with documentation ofcommentary sources. The translation is from the New King James Version, with the Greek text being the Nestle-Aland,27th Version. These notes can also be downloaded from thechurch website. Greek front style might not load onto yourcomputer.

ministering like an ideal father , who worked to thepoint of fatigue and endured suffering to get them theGospel, living upright lives among them, in order tomotivate them to walk worthy of God (vss. 9-12).

3. The Missionaries Concern Shown While Absentfrom Thessalonica. The Apostle now goes on toexplain his actions while away from them. 2 Hisgenuine concern is seen first, because of his ongoingthankfulness to God for them (vss. 13-16) and secondly,because of his actions when he could not return tothem (vss. 14-3:13). The Apostle was thankful for theiracceptance of the Word of God (vs. 13) and for theirendurance under persecution (vss. 14-16).

Thanksgiving for Acceptance of the Word of God

For this cause also thank we God without ceasing,because, when ye received the word of God whichye heard of us, ye received it not as the word of men,but as it is in truth, the word of God, whicheffectually worketh also in you that believe. (cf. 1Thess. 2:13)

Kai. dia. tou/to kai. h`mei/j euvcaristou/ men tw/| qew/ | avdialei,ptwj( o[ti paralabo, ntej lo, gon avkoh/j parV h mw/n tou/ qeou/ evde, xasqe ouv lo,gon avnqrw,pwn avlla.

2 Implicit within 1 Thessalonians 2:13-3:13 is the claimof Paul's enemies that he didn't really care for them, becausewhen he was forced to leave town, he never came back. It isprobable that Paul planned a return visit (cf. 1 Thess. 2:18),which didn't materialize. And this would give cause forslanderous charges of his credibility.

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kaqw,j evstin avlhqw/j lo, gon qeou/( o]j kai. evnergei/tai evn umi/n toi/ j pisteu, ousin

The Apostle returns (cf. 1 Thess. 1:4-6) to the themeconcerning the Thessalonians' reception of the Wordof God, not as a proof of their election (cf. 1:4) but to

explain a further reason for his thanksgiving forthem. 3 The cause of the thanksgiving Paul had justmentioned (vss. 3-10), so now the Apostle gives thecontent of the thanksgiving, i.e., because they receivedthe gospel as the Word of God. The transition fromverse 12 to this section is pointed out by HenryAlford:

Seeing that He [God] is thus calling you, yourthorough reception of His word is to us a cause ofthanksgiving to Him. 4

The Apostle is not so much thanking God in prayer,but expressing his constant feeling of gratitude to Godfor their reception of the Word of God. 5 Both themissionaries (i.e., Paul, Silvanus and Timothy) and theThessalonians themselves, have this feeling ofthankfulness for the reception of the Word of God. 6 The Thessalonians not only received (Greek,paralabontes) the Word of God , which speaks of theirobjective reception, but they "received" or welcomed (Greek, edexasthe) the Word of God, which speaks oftheir subjective acceptance. 7 The former verb speaks

3 Similar to the missionaries thanksgiving mentioned in1:2, the present tense verb speaks of continuation, i.e., "weare constantly thanking God." Paul adds emphasis with theword translated "unceasingly" (Greek, adialeiptos).

4 cf. Henry Alford, The Greek Testament: FirstThessalonians (Moody Press, 1958), p. 258.

5 Some have suggested that 2:13 actually beginsanother epistle, with an extended thanksgiving section andcontinuing to 4:1. cf. W. Schmithals, Paul and the Gnostics. Tr. J. E. Steely (Abingdon, 1972). However, there is nothingdemanding such a conjecture, nor is there manuscriptauthority for the theory.

6 Notice kai twice. We [the missionaries] as well as you[believers at Thessalonica] are grateful for the way thegospel was received in Thessalonica. cf. A. T. Robertson,Word Pictures in the New Testament: 1 Thessalonians (Broadman Press, 1931), p. 13.

7 Both the NASV and the NIV help the Englishreader by translating the verbs differently, where the KJVunfortunately translates them both received. The NASVreads, For this reason we also constantly thank God that

of their hearing the message and the latter verb speaksof their reception into their minds, i.e., theirunderstanding and acceptance of its contents. Thisgave the missionaries cause to thank God. The processof salvation is through human agency, i.e., a personproclaims the Gospel, resulting in its reception and

them calling out to the Lord in faith.

For whosoever shall call upon the name of the Lordshall be saved. How then shall they call on him inwhom they have not believed? and how shall theybelieve in him of whom they have not heard? andhow shall they hear without a preacher? And howshall they preach, except they be sent? as it iswritten, How beautiful are the feet of them thatpreach the gospel of peace, and bring glad tidings ofgood things! (cf. Rom. 10:13-15)

But although human agency is involved, implied in 1Thess. 2:13 is the fact that reception of the gospel is byGod's grace. He is the one that ultimatelyprovidentially provides the gospel witness,regenerates the heart, gives the spiritualunderstanding of the facts of the gospel message,turns the heart toward repentance of sin and bendsthe will toward submission to the Lord Jesus Christ.Salvation is of the Lord! Hence, God is to be thankedas we recognize someone coming to saving faith. 8

when you received the word of God which you heard fromus, you accepted {it} not {as} the word of men, but {for} whatit really is, the word of God, which also performs its workin you who believe.

8 Much debate centers on the ordo salutis (lit., the orderof salvation; 1737 by Jacob Carpov), dealing with the order in the application of the blessings of salvation. Basically, inGod's providence: 1.) He provides a gospel witness forthose He has elected before the foundation of the world, sothat they will enjoy contact with the message of the Gospel.2.) He regenerates the heart, giving new life to considerspiritual things, while removing the heart of stone. 3.) Heenlightens the mind or gives understanding concerning sin,

judgment, the Savior and man's responsibility to respond to

the Gospel. 4.) He gives faith, which is repentance of sin,rejection of self and surrendering of the will to the Lord. 5.)He justifies the sinner by faith, removing both guilt andcondemnation, along with imparting to them the imputedrighteousness of Christ. 6.) He sanctifies the believer intime, to be progressively conformed to the image of Christ,in fulfillment to the New Covenant promise. And 7.) Heglorifies His elect, to confirm that person in a righteous stateand standing for all eternity. The ordo salutis is animplication from theology, but the essential element that

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And the Apostle Paul knew where that grace sprangfrom and thanked God for it!

Question: how does Paul's gratitude for theThessalonians' reception of the Word of God here,compare with Luke's summary that the Thessaloniansdidn't receive the Word of God?

And the brethren immediately sent away Paul andSilas by night unto Berea, who, coming there, wentinto the synagogue of the Jews. These [at Berea]were more noble than those in Thessalonica, in thatthey received the word with all readiness of mind,and searched the scriptures daily, whether thosethings were so. 9

Evidently, although t he Thessalonians didnt receivethe Gospel message immediately, upon their firsthearing of it, the fruit manifested in their lives since

then, validated that they did receive the Word of God.This passage is one of the central NT passagesclaiming inspiration for the gospel of Jesus Christ, thatPaul preached. (compare with 1 Cor. 14:37; 1 Thess.5:27; 2 Tim. 2:2; 2 Peter 3:15-16) The Apostle knew hispreaching was authoritative revelation, inspired byGod. John R. W. Stott comments:

This is an unambiguous assertion by Paul that thegospel he preached was the word of God. We arefamiliar with the claims of the Old Testamentprophets that they were bearers of the word of God,for they introduced their oracles with formulas likethe word of the Lord came to me, listen to the

"salvation is of the Lord," is the stress of both the OT andNT. This is why the Apostle Paul thanked God for theThessalonians election and reception of the Word of God, asit wasnt due to their capaci ty but the grace of God.

9 cf. Acts 17:10-11. Suggestions to this difficultyinclude: 1.) the Thessalonians reception of the Word of Godwas not as thorough as the Bereans reception of the Word ofGod. However, Paul's commendation of the Thessaloniansreception of the gospel in 1 Thess. 2:13 suggests a complete

understanding and agreement. 2.) the historian Lukerecorded events in journal form, without editing after thefact. This way, he would compare the Bereans initial reception of the Word of God as greater than theThessalonians initial reception of the Word of God. ButPaul, having received the encouraging report from Timothysome months following Luke's evaluation, would writefrom the perspective of the Thessalonians finally coming toa full reception of the Word of God. This seems the bestchoice for this difficult problem.

word of the Lord, and thus says the Lord. Buthere in verse 13 is a comparable claim by a NewTestament apostle. 10

Because Paul knew he was writing Scripture hecommanded this epistle be required reading in theThessalonian assembly. He concludes his lettercommanding, "I charge you by the Lord that thisepistle be read unto all the holy brethren." cf. 1 Thess.5:27.

This accepted gospel or word (Greek, logos)effectually worketh in the believers at Thessalonica.The emphasis is placed on the "word" which is heard,received, welcomed and is a continually active poweroperating in the believers lives! 11 Lewis S. Chafertranslates this verb "energizes." The accepted Word ofGod, energizes believers! 12 The Apostle has moved

10 cf. John R. W. Stott, The Gospel and the End of Time:The Message of 1 & 2 Thessalonians (Downers Grove:InterVarsity Press, 1991), p. 54. As Stott summarizes theissue, "The message came from God through the apostle tothe Thessalonians and was changing them." Leon Morrishelps summarize the issue: "Fundamental to Paul'spreaching was the conviction that what he spoke was nothis own message but God's (see on 2:9)...His drive andforcefulness came not from some thought that he wasabreast of contemporary trends in philosophy or religion orscience, but the deep-seated conviction that he was simplyGod's mouthpiece, and that what he spoke was the veritable

word of God." cf. Leon Morris, The First and Second Epistlesto the Thessalonians. The New International Commentary onthe New Testament (Grand Rapids: Eerdmans PublishingCompany, 1959), pp. 86,7. Morris quotes Denny, that Paul"was conscious that...[his theology] rested at bottom on thetruth of God; and when he preached it..he did not submit itto men as a theme for discussion. He put it abovediscussion. He pronounced a solemn and reiteratedanathema on either man or angel, who should put anythingelse in its stead. He published it, not for criticism, as thoughit had been his own device; but, as the word of God, for theobedience of faith." p. 87.

11 Energeitai (English, "effectually worketh") is in themiddle voice, demanding that "the word," not "God," is theantecedent of its subject hos (English, "which"). cf. Robert L.Thomas, First Thessalonians. The Expositor's BibleCommentary, Edited by Frank E. Gaebelein (Grand Rapids:Zondervan Publications, 1978), p. 257.

12 cf. Lewis S. Chafer, Systematic Theology. Vol. 1(Dallas: Dallas Seminary Press, 1947), p. 122. Chaferconcludes his development of the animation of theScripture, with an important implication: "In the light of this

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from the reliability of the missionaries (i.e., himself,Silvanus and Timothy; vss. 1-12) to the reliability of theWord of God. Lenski helps by giving a summarystatement of Paul's argument:

The Thessalonians have full assurance about the kind

of men who brought this Word to them (this is theburden of 1:5-2:12), and they are still the same men(in their thankfulness to God); the Thessalonianshave the still greater assurance about the Word itself which these men brought to them. Let theThessalonians look at this Word itself, at what it trulyis! The two, of course, go together: this Word wouldbe brought by such men; such men would bring aWord like this. But now the entire stress is on thisWord and on its Author. 13

Hence, Paul proved his genuine concern for the

Thessalonians by his continual thankfulness for theiracceptance of the Word of God. And secondly, heproved his genuine concern for them, by his

body of truth which so definitely predicates of the Word ofGod that it is a living, vital agency with supernaturalpower, the preacher has little excuse for the presentation ofanything else...God uses His Word. It is efficacious in thehand of the Holy Spirit in accomplishing supernaturalresults. For this reason, the Apostle, with that wisdom givenhim of God, directed his young student, Timothy to preachthe word." pp. 122-3 Other passages on the doctrine of theScriptures animation in the believers life: 1 Pet. 2:1-2; Acts20:32; Eph. 5:26; Psalms 37:31; 119:11 and John 17:17-19.Passages on the doctrine of the animation of the Scripturestoward the unbeliever: Rom. 1:16; Rom. 10:17; 2 Tim. 3:15;Psalm 19:7; 1 Peter 1:23 with John 3:5; Titus 3:5. The centralpassage of Hebrews 4:12 refers to the working of the Wordin the life of an unbeliever, i.e., one hesitating withaccepting Christ fully but tempted to go back to Jewishlegalism.

13 cf. R. C. H. Lenski, The Interpretation of St. Paul'sEpistles to the Thessalonians (Minneapolis: AugsburgPublishing Company, 1946), p. 258. "The opponents inThessalonica would turn the Thessalonians from the Word

of God by attacking the character of the men who broughtthat Word. The Thessalonians have the double answer: theyknow the true character of these men, know it from theirmost intimate contact with them, from their inside view ofthe absolute unselfishness and devotion of these men; theyknow the nature of the Word these men have brought them,what this Word is in truth and thus has effectively wroughtin them. This double assurance fortifies the Thessaloniansagainst all attacks from no matter what opponents." pp. 258-9.

thanksgiving for their endurance of persecutionbecause of their acceptance of the Word of God...

Thanksgiving for Endurance ofPhysical Persecution

For ye, brethren, became followers of the churchesof God which in Judaea are in Christ Jesus: for yealso have suffered like things of your owncountrymen, even as they have of the Jews: Whoboth killed the Lord Jesus, and their own prophets,and have persecuted us; and they please not God,and are contrary to all men: Forbidding us to speakto the Gentiles that they might be saved, to fill uptheir sins alway: for the wrath is come upon them tothe uttermost. (cf. 1 Thess. 2:14-16)

umei/j ga.r mimhtai. evgenh,qhte( avdelfoi, ( tw/n

evkklhsiw/n tou/ qeou/ tw/n ouvsw/n evn th/ | VIoudai, a| evn Cristw/ | VIhsou/( o[ti ta. auvta. evpa,qete kai. u mei/j u po. tw/n ivdi,wn sumfuletw/n kaqw.j kai. auvtoi. u po. tw/nVIoudai,wn( 15 tw/n kai. to.n ku,rion avpokteina,ntwnVIhsou/n kai. tou.j profh,taj kai. h ma/j evkdiwxa,ntwn kai. qew/ | mh. avresko,ntwn kai. pa/sin avnqrw,poij evnanti,wn( 16 kwluo,ntwn h`ma/j toi/ j e;qnesin lalh/ sai i[ naswqw/sin( eivj to. avnaplhrw/sai auvtw/n ta. j a`marti, ajpa,ntote e; fqasen de. evpV auvtou.j h ovrgh. eivj te, loj

Question: How did Paul know that the Thessaloniansheard and received the Word of God? How did he

know that it was in the process of working in them?The Apostle is giving a reason (Greek, gar; English, for ) how he knew that the Word of God waseffectually working in the Thessalonian believerslives, i.e., because they were faithfully enduringunder serious persecution! Specifically, because theywere imitating the Judean churches, who were alsosuffering because of their stand for the gospel.

These persecuted churches of God which in Judea are in Christ Jesus 14 refer to the church of Jerusalem, which had already scattered as a result ofthe persecution following Stephen's death (cf. Acts8:1ff.) and the various other Judean fellowships. cf.Acts 9:31; Gal. 1:13; 1 Cor. 15:9. It is interesting tonotice that although the initial persecutors of themissionaries were Jews (cf. Acts 17:5), the persecution

14 Because the term ekklasia, translated "church", couldbe confused with other groups, the Apostle distinguishesthe assembly from pagan assemblies (i.e., churches of God )and distinguishes the assembly from Jewish assemblies (i.e.,in Christ Jesus )cf. 1 Thess. 1:1 notes.

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of the Thessalonian believers was chiefly orchestratedby other Thessalonian citizens, i.e., your owncountrymen. The Thessalonian believers were nowexperiencing persecution from Thessalonian citizens,

just like the Judean believers had experiencedpersecution from Jewish citizens! With this mention of

the Jews persecutions, Paul launches into significantcomplaint about ongoing Jewish resistence to theGospel.

The intensity of this outburst is without parallel inhis writings. Neil calls is a polemic which is sovirtriolic, and so unlike his general attitude to hiscountrymen, that some commentators haveregarded it as an interpolationMoffatt says,This curt and sharp verdict on the Jews sprangfrom Pauls irritation at the moment. The apostlewas in no mood to be concili atory. But surelyPauls words are not merely an understandable,although unjustified, outburst of momentaryexasperation. Paul spoke from long and bitterexperience. In his missionary labors he had beenhounded from place to place by the unrelentinghostority and cunning opposition of the Jews.Perhaps at no other time during his missionarycareer did he suffer more from the hostility of the

Jews than during the period when this letter waswritten. Pauls sharp denunciation of the viciousactivities of the Jewish persecutions is a justifiedcondemnation of their crimes against the work ofGod. They were guilty of fierce resistance to the

gospel and of persistent, cruel persecution of thechurches of God. The fact that these activitieswere persisted in far beyond the land indicatesthat it was a policy to which his unbelievingcountrymen as a whole had deliveratelycommitted themselves. (Hiebert, pp. 118-119)

But specifically when did the Judean churchesexperience this persecution? Evidently, the ApostlePaul does not have specific reference to thepersecutions that arose following Stephen's death (cf.Acts 8:1ff.), because he doesn't mention himself at

all!15

Also, it is unlikely that he is speaking of thepersecution initiated under Herod Agrippa (cf. Acts

15 According to Galatians 1:22-23 and Acts 8:1-4, Paulhimself was the primary instigator of these Jewishpersecutions. Paul's use of the third person plural (English,"they") instead of the first person plural (English, "we")suggests that he had reference in 1 Thessalonians 2:14 to adifferent persecution.

12:1ff.), because this seemed to be limited to theapostles only. This seems to be a more recentpersecution, and probably refers to the persecutionthat arose because of the increase of Zealot activity in

Judea in A.D. 48. 16 These three verses are some of the most

controversial of Paul's writings. 17 Sounding anti-Semitic they actually are anti-Judaistic in tone. 18 Remembering Paul's persecution of the Jews atThessalonica (cf. Acts 17:5-9), and Berea (cf. Acts17:10-14), along with the Jewish rejection of hismessage at Corinth (cf. Acts 18:4-6), it is easy tounderstand the Apostle's perspective of the Jewishopposition to the gospel. D. Edmond Hiebertsummarizes

16 cf. Josephus, Antiquities of the Jews. 20.105-136. also,cf. F. F. Bruce, 1 and 2 Thessalonians. Word BiblicalCommentary (Waco: Word Publications, 1982), p. 46. cf. R.

Jewett, The Agitators and the Galatian Congregation. NTS 17(1970-71) 198-212.

17 Stott states, "These two verses, sometimes called 'thePauline polemic against the Jews', have been described asviolent, vehement, vindictive, passionate, intemperate, bitter andharsh. So incongruous do some commentators feel them tobe in one of Paul's letters, that they attribute them to an anti-

Jewish interpolator. But there is no manuscript evidencethat they were added by a later hand." cf. John R. W. Stott,The Gospel and the End of Time: The Message of 1 and 2Thessalonians (InterVarsity Press, 1991), p. 55.

18 Stott helps summarize some of the anti-Semiticattitudes in church history: "The worst example among theFathers was Chrysostom, who in AD 386-88 in Antiochpreached eight virulent sermons against the Jews. Helikened them to animals, and made wild accusations againstthem, ranging from gluttony, drunkenness and immoralityto infanticide and even cannibalism. In the Middle Agesfour repressive regulations of the Fourth Lateran Council(1215) obliged Jews to live in ghettos and wear distinctivedress, while during the Crusades the church failed to

restrain the popular fanaticism which led to pogrom andpillage in Jewish communities. More embarrassing still isLuther's intemperate treatise On the Jews and Their Lies (1543)...his call to set fire to their synagogues, destroy theirhomes, confiscate their Talmudic books and silence theirRabbis." p. 58. Such anti-Semitic views have no warrant inthe New Testament but we must accept the fact that the

Jews are held primarily responsible for the death of Christand have persecuted the prophets and Apostles, along withthe believers throughout history.

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Pauls charges against the persecuting Jews are setforth by means of five participles standing in closeapposition to the Jews at the end of v. 14. Thefirst two are aorists and picture the past violentmanifestations of their opposition (v. 15a); theremaining three participles are in the present

tense and provide a sad evaluation of theiropposition (vv. 15b-16a). The concluding sentencestates the fateful outcome of the opposition (v.16b). (Hiebert, p. 119)

In Paul's indictment of the Jews in verse 15, he accusesthem of five transgressions:

A. The Jews Killed the Lord Jesus. In a special way,the Jews were responsible for the crucifixion of JesusChrist. cf. Matt. 27:25. Here, Paul agrees with thehistorian Luke (cf. Acts 2:23, 36; 3:13-17; 7:52; 13:27-28)and the Apostle John (cf. John 18) giving specialresponsibility to the Jews for the crucifixion ofChrist. 19 Although joint responsibility of the death ofChrist must be shared by Gentiles (cf. Acts 4:27), theprimary cause was Jewish opposition. Lenski boldlycenters the blame primarily with the Jews:

All modern Jewish efforts to cast the blame upon theGentile Pilate are futile. As the Jews forced theGentile Pilate to act as their tool, so the Jews inThessalonica made the Gentile rabble ofThessalonica their tools and stirred up theThessalonian Gentile authorities (Acts. 17:5-9). 20

B. The Jews Killed the Prophets. The Lord Jesus alsoaccused the Jewish leaders of this same transgression.(cf. Matt. 23:29-31; Lk. 13:34). It is of interest that theOT does not document the deaths of the prophets.

19 This passage is the only place in Paul's writingswhere he accuses the Jews of the crucifixion of Jesus Christ.Actually, by separating "the Lord" from "Christ Jesus" in theGreek text, Paul emphasizes that it was the Lord who wasthe historical Jesus, whom they crucified. cf. James EverettFrame, The Epistles of St. Paul to the Thessalonians. TheInternational Critical Commentary (T. & T. Clark, 1979), p.111. In 1 Cor. 2:8 he further mentions "the rulers of this age,"as being responsible, which no doubt includes both Jewishand Roman leadership.

20 cf. R. C. H. Lenski, The Interpretation of St. Paul'sEpistles to the Thessalonians (Augsburg Publishing House,1937), p. 265. Notice that Stephen also mentions that the Jews killed Jesus and the prophets, but reverses the order.(cf. Acts 7:52)

Jewish tradition, which evidently Jesus accepted hereas accurate, related how Isaiah was sawn in two underManasseh and Jeremiah was stoned to death by Jewswho compelled him to go with them to Egypt. In theLord's parables He mentioned that the killing of someof the servants (i.e., prophets) would precede the

killing of the son of the Lord of the vineyard. cf. Matt.21:35-39; Mk. 12:5-8.

C. The Jews Persecuted the Apostles. It is interestingthat Paul is here placing himself in the company of theOT prophets, as if to say, i.e., We NT apostles suffered

Jewish transgression, just like the OT prophets. Although this would not exclude Paul's earlier trials,this would primarily refer to their expulsion fromThessalonica and Berea, which the Thessalonianbelievers would recall. 21

D. The Jews Displease God. Because of the abovethree transgressions (Greek, aorist tenses of the firstthree), Paul summarizes that they displease God. (present tense, speaking of the continuing condition)This is the negative of Paul's previous statement of thegreat essential purpose to which he motivated theThessalonians, i.e., to walk worthy of God. To walkunworthy of God is to displease God; to walk worthyof God is to please God. cf. 1 Thess. 4:1. The Jewstransgressed by killing Jesus Christ, by killing theprophets and by persecuting the Apostle Paul and hismissionary friends, and hence displeased God!

E. The Jews are Hostile to All Men . Finally, the Jewsshould a special hostility to all men, as they seek tooppose the propagation of the gospel. F. F. Brucehelps to summarize world opinion during NT timesconcerning the Jews, as reflected in this fifthtransgression...

This sounds like an echo of slanders current in theGreco-Roman world. Tacitus, for example, says ofthe Jews, aduersus omnes alios hostile odium , "toward all others (i.e., not of their own race) theycherish hatred of a kind normally reserved for

21 The Apostle was early chased out of Damascus (cf.Acts 9:23-25), Jerusalem (cf. Acts 9:29-30), Pisidian Antioch(cf. Acts 13:45-50), and Iconium (cf. Acts 14:2-6), all becauseof Jewish opposition. In Lystra they instigated the crowds tohave Paul stoned and left for dead (cf. Acts 14:19). Besidesthe Jewish persecutions mentioned in Macedonia and hisrejection in Corinth, Paul records further, "Of the Jews fivetimes received I forty stripes, save one." (2 Cor. 11:24)

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enemies" ( Hist. 5.5.2). Earlier than Tacitus, andindeed contemporary with Paul, was the EgyptianApion, who went so far as to say that the Jews swearby the Creator to show no good will to any alien,least of all to Greeks (Josephus, C. Ap. 2:121).22

Because of these five transgressions that are filling uptheir sins, always, God's wrath is come upon them tothe uttermost. (vs. 16) Paul views these fivefold

Jewish transgressions as the completion of their sins,as if to suggest God's mercy is coming to an end. cf.Acts 7:52. The verb contains a prefixed preposition(Greek, ana) which intensifies it, i.e., their cup of guiltwas already on its way to being filled, with these fivetransgressions filling it up to the brim! But whenspecifically is this "wrath is come"?

The phrase reads, for the wrath is come(Greek, aorist tense) upon them. Looking from the

perspective of the NT theology of God's comingwrath, this would refer to the destruction of Jerusalemin A.D. 70. cf. Luke 21:20- 24. This was F. C. Baursview, which gave him cause to question the earlywriting of this epistle and the authenticity of Paul.However, this event was two decades yet future,when Paul wrote 1 Thessalonians 2:16, which heseems to suggest has already taken place!

A better solution views this wrath (i.e., ahistorical aorist tense), as in the process in a number of

Jewish disasters: 1.) in A.D. 49 there was a massacre inthe temple courts at the Passover. 23 2.) in A.D. 49 the

22 cf. F. F. Bruce, 1 and 2 Thessalonians. Word BiblicalCommentary (Word Publishers, 1982), p. 47. Lenski pointsout the transgression: The enormity of this crime against allmen is touched upon in the purpose clause 'in order thatthey be saved,' this is, of course, the purpose of thespeakers, 'us.' By preventing the speaking these Jews wereset on frustrating the purpose of the speaker, weredetermined to rob the whole Gentile world of the heavenlysalvation which they, the Jews themselves, scorned. Theworst feature of unbelief is not its own damnation but itseffort to frustrate the salvation of others." cf. R. C. H. Lenski,The Interpretation of St. Paul's Epistles to the Thessalonians (Augsburg Publishing Company, 1937), p. 267.

23 Josephus explains how on the fourth day of thePassover festival a Roman soldier caused a Jewish riot,when he exposed his privates to the Jewish crowds. Some ofthe Jews claimed the Roman provincial governor Cumanusarranged this, forcing his hand to send troops to the fortressof Antonia, overlooking the temple. A disaster took place,as the Jews fled down the narrow streets of the city in a

Roman emperor Claudius expelled Jews from Rome,because of a growing militaristic messianicexpectation. 24 And 3.) this edict by Claudius wouldstimulate empire wide Jewish persecution. Whenconsidering that Paul perhaps kept in mind the Jewswere presently a scattered people, with their nationunder Roman bondage in fulfillment of Deuteronomy28:15ff., his statement concerning wrath havingalready come would be evident to any unprejudicedobserver. 25

panic, crushing to death some 20,000 Jewish worshipers. cf. Antiquities of the Jews, 20.5.3.

24 Dio Cassius, a second century historian, suggestedthat emperor Claudius did not expel the Jews from Rome,but forbid them to assemble. (cf. Dio Cassius, History. lx. 6)This would contradict Luke's statement in Acts 18:2.However, it is probable that Dio Cassius had reference to anearlier policy, which when found inadequate to deal withthe problem, Claudius took the more drastic measure ofexpulsion. Ancient historian Suetonius suggested it was"because the Jews of Rome were indulging in constant riotsat the instigation of Chrestus ( impulsore Chresto) he expelledthem from the city." cf. Suetonius, The Twelve Caesars:Claudius (Cambridge, 1961), p. 30. The common slave nameChrestus, pronounced much like Christus (English, "Christ")perhaps was confused by Seutonius as being in Rome at thistime. Seutonius wrote The Twelve Caesars about A.D. 120. Ifthe Claudius edict took place in A.D. 49, the Jewish chargeof Acts 17:6-7 would provide a politically hot issue: "These

that have turned the world upside down are come here also[i.e., to Thessalonica]...these all do contrary to the decrees ofCaesar, saying that there is another king, one Jesus."

25 The question about the character of this wrath isadmittedly a difficult one. Hiebert summarizes some of thedebate: But the significance of the ao rist is differentlyunderstood. Lenski insists that it is simply an historic aorist;the Jews were filling up their cup of sin and thus the divinewrath came upon them. He holds that the wrath hadalready arrived long centuries before Paul wrote,manifesting itself in the various judgments of God uponIsrael. But clearly Paul is not thinking here of a series of

judgments in the past. All that the aorist really says is thatthe wrath has come. It states the historic fact without anyfurther specification. Vincent says that Pauls meaning isthat the divine wrath has reached the point where itpassed into judgment. Morris thinks that the aorist tensesimply refers to the certainty of the coming judgment, whileSwete holds that the aorist is a prophetic pas t, lookingupon the future as already settled and completed in thecounsels of God. The wrath of God has already fallen, andall that remains is the coming of inevitable judgment. Thatthe judgment has already fallen is not said. The actual woesare still to come. But the Jews with their persistent

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Richard Mayhew summarizes four generalinterpretations of the nature of this wrath, but offersanother sense:

What kind of wrath is this? (See notes on 1:10; 5:9)It has been understood in four possible ways.

First, it could refer historically to the Babyloniancaptivity (sixth century BC). However, that seemstoo far removed from Pauls day. Second, it couldrefer prophetically to Jerusalems destruction inAD 70, although it is difficult to see how thiswould refer to Jews outside of Judea. Third, itcould be speaking of Christs coming inescatoligical judgment, but that would be limitedonly to the Jews alive at the time. A fourthalternative seems more likely, i.e., Paul speaks insoteriological terms of Gods eternal wrath inexactly the same way as the Apostle John (John3:18, 36). The outcome is so certain, it is spoken ofas a present reality ( has come ). Context stronglyfavors this view. (Mayhue, p. 85)

Conclusion

The missionary team of Paul, Silvanus and Timothyproved their genuine concern for the Thessalonianbelievers, even while absent from them, because oftheir thankfulness for their reception of the Word ofGod and their endurance of persecution because of theWord of God. These Thessalonian believers were

experiencing persecution from citizens ofThessalonica, similar to the persecution experiencedby the Judean churches from the Jews. And these

Jewish persecutors have filled up the cup of God'swrath by five transgressions, which is why they aresuffering such difficulties at the present time.

Reception of the Word of God results inpersecution. But only as we receive the gospel as thevery message of God, will we be able to endure thepressure of persecution. Albert Barnes helps pointsout the imperative need for receiving the Word of Godas revelation:

opposition to the gospel following their rejection of theMessiah, have filled their cup. Gods patience with them hasbeen exhausted. His wrath has come upon them at last(eis telos ) literally, to an end. I t may have an intensivemeaning, completely, entirely, to the uttermost, or atemporal meaning, finally, at last. Under either view themeaning is essentially the same: Gods wrath has nowreached its extreme limits. Judgment cannot be averted. (p.124)

It is only when the gospel is embraced in this waythat religion will show itself sufficient to abide thefiery trials to which Christians may be exposed. Hewho is convinced by mere human reasoning mayhave his faith shaken by opposite artful reasoning;he who is won by the mere arts of popular

eloquence will have no faith which will be proofagainst similar arts in the cause of error; he whoembraces religion from mere respect for a pastor,parent, or friend, or because others do, mayabandon it when the popular current shall set in adifferent direction, or when his friends shallembrace different views; but he who embracesreligion as the truth of God, and from the love of thetruth, will have a faith, like that of theThessalonians, which will abide every trial. 26

26cf. Albert Barnes, The First Epistle to the Thessalonians. Barnes Notes on the New Testament (Baker Book House,1937), p. 25. F. F. Bruce points out: "Persecution, accordingto the NT, is a natural concomitant of Christian faith, andfor the believers in Thessalonica to undergo suffering forChrist's sake proves that they are fellow-members of thesame body as the Judean churches." cf. 1 and 2 Thessalonians,Word Biblical Commentary (Word, 1982), p. 45.

"BWHEBB, BWHEBL, BWTRANSH [Hebrew]; BWGRKL,BWGRKN, and BWGRKI [Greek] Postscript Type 1 andTrueTypeT fonts Copyright 1994-2009 BibleWorks,LLC. All rights reserved. These Biblical Greek and Hebrewfonts are used with permission and are from BibleWorks,software for Biblical exegesis and research."

1thes 2.13-16

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