First Thessaloinans. Chapter 2

CHAPTER TWO

Keep in mind that Paul is still reminiscing and he is reminiscing with the purpose of communicating some very important truths.

In this chapter Paul begins by defending his character. It is very important that you understand what is going on here. When Paul wrote to the church at Galatia he begins by saying, "Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead)." He begins the letter with guns blazing, "I am an apostle, I did not get this office from man or through man, I got it from Jesus Christ and God the Father.

The reason he opens the letter this way is, the church at Galatia, those legalistic teachers who were opposing Paul's teaching, were saying that Paul was not really an apostle, that his teaching was not equal to the apostle's in Jerusalem, they were attacking Paul's office of apostleship. They were doing this to discredit his teaching, they did not like the fact that Paul was teaching about the grace of God. These legalistic teachers liked it better when these Gentile proselytes were under their thumb, keeping aspects of the Mosaic law. So in defense of his apostleship, he opens, Paul an apostle, not of man, nor through man, now, put that in your religious pipe and smoke it.
When Paul is writing to the church at Thessalonica he does not have the same kind of problem. There is no question of his apostleship, the problem here is of a different nature. They were trying to discredit Paul's teaching by discrediting his motives and his character.

According to the history of that time, there were people who went around and were hired out as lecturers and teachers, it was big time business. Men traveled around as preachers and teachers of the heathen mystery religions of the day. They would come to the different towns, do their preaching or teaching, participate in some of the wickedness of the day, receive money and then leave town. They were charlatans, shysters, perverts of truth, they were peddling their religious and philosophical wares for profit.

So the ones who opposed Paul's teaching were placing him in such a group and questioning his character and his motives. They were saying, "why did he get run out of so many towns, why was he kicked out of the Synagogues, where was he to when Jason was hauled to the town square? Did he run and hide? How come he sneaked out of Berea? How come he has not come back to Thessalonica to see you? Don't you know that he is just another one of those phonies and shysters, he is another one of these masters at the sham, a rip-off con- artist. He is a false teacher."

They were trying to under mind Paul's teaching by discrediting his character. But Paul was not motivated by personal ambition or greed. Paul has to deal with that and the way he does it is by reminiscing with them. He says, "let's talk about what it was like when I was with you." He does this to remind them that the accusations of these religious Jews are totally unfounded and without merit. In the first sixteen verses of this chapter Paul deals with his purity of motive.

1 Thess. 2:1-7. For you yourselves know, brethren, that our coming to you was not in vain. But even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict. For our exhortation did not come from error or uncleanness, nor was it in deceit. But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. For neither at any time did we use flattering words, as you know, nor a cloak for covetousness--God is witness. Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ. But we were gentle among you, just as a nursing mother cherishes her own children.

Paul is saying, "listen our coming to you was not in vain as is being suggested by certain people. Our coming to you was not foolish, worthless, nor was it ineffective. You know how we were treated at Philippi, we were beaten thrown in jail and placed in stocks. You are aware that this kind of treatment did not cause us to back off in preaching the gospel, but we were bold, I mean after the religious Jews treated us the way they did at Philippi, the first place we went to in Thessalonica was to the Synagogue. We preached the good news of God, we were free, open and fearless in presenting the truth."

It was the love of Christ that constrained him. As a result, their preaching and exhorting did not have its source in deceit, (error, delusion, a wandering from the path of truth). Nor did it come from uncleanness (impurity, immorality, or unnatural motives).

There is an abundance of false teachers today whose source is in deceit that is why we need the spirit of discernment operating in our lives today. This gift of the spirit of discernment is the gift that every child of God should be earnestly praying for. We need this gift so we can understand God's word and know how to live. Deception is one of the greatest tools Satan uses against the church today. We need the gift of discernment operating in our lives every day.

Let me advise you to be careful. Prophetic truth is so important, and to desire to understand end time events in order to live in the light of these things is commendable, but saint, be aware of those who are simply sensationalizing. Be aware of those whose only emphasis is on what is going on in the world today without emphasizing the Word of God with regard to these events. It is so palatable to hear about the beast, the mark of the beast and the technology of our day and what is going on in the different parts of the world. Now all of these things have their proper place, but beware of those teachers who always teach some new thing without making sure that everything is built upon the Word of God. Pray for discernment.

Verse 4, You thank God if you have a preacher who preaches the Word and is not overly concerned if his congregation likes it or not. I am not referring to preaching in a nasty way or acting as if he is a know-it-all or having a wrong heart attitude but, I mean if you have a preacher who says, "this is what the book says, whether you like it or not, whether we will lose a large donor or not, whether this upsets your horse-cart or not, this is what I am going to preach."
Paul and Silas knew in their own hearts that they were approved of God, no matter what people might say about them. This God given trust was their only reason for speaking to the people. Nothing they preached or taught came from a desire to please or accommodate men. Their only desire was to please God, knowing they could not deceive Him or "pull the wool" over His eyes.
Every preacher of the gospel faces the temptation to please men, i.e., seek acceptance, approval, and glory from others by preaching only what will not offend. Yielding to temptation may take the form of tolerating sin and lukewarmness in the congregation. It may also involve the use of flattering speech in order to attain financial gain, numerical growth, political office, or praise from others. If this occurs, irreparable damage is done to the righteousness and integrity of Christ's church. For this reason it is essential that our motive in preaching should always be to please God and not man.

Verse 5, Paul and Silas had the most upright witness possible as to their motives for preaching the gospel, God Himself.

Their preaching was free from flattery and covetousness so common among those who seek to persuade. Flattering words covers up ulterior motives. FLATTERY (-ING), is translated from the Greek word KOLAKIA (or- eia), akin to KOLAKEUO, "to flatter," is used in 1 Thes. 2:5 of "words of flattery" (RV), adopted as "a cloak of covetousness," i. e., words which "flattery" uses, not simply as an effort to give pleasure, but with motives of self-interest.

Those who flatter want something for themselves or they want to use another person for their own benefit. Be aware of people who pay lip service to Christ, but their real concern is to satisfy their own greed. People, always seek to please God, in your dealings with mankind, never compromise the truth in order to please men or a denomination.

Verse 6, For a lot of preachers, religion is just an act by which they try to get riches, glory, honor, praise, and approval from men. But Paul and his helpers, whose witness is God, were not like that.

At no time did Paul or any of his team try to build up their personal prestige, or use flattery to exalt themselves. Never did they say things just to get the "amen’s" of people. Now remember, they could have asserted their authority, they could have stood on their own dignity and claimed honor as apostles of Christ, but they didn't, they had none, because they considered themselves bond servants of Jesus. Jesus was everything, as Jesus was sent to serve, they were sent to serve. Oh for Christians like that today.

Verse 7, These great men of God did not throw their weight around. They did not wield apostolic authority in a haughty way or insist on their own importance as apostles. They were not going around blowing their own horn declaring who they were, they declared who Christ is. They did not see their position as a burden to be placed on the people, therefore they were never dictatorial.

Paul and his helpers offer an example of the spiritual attitude that all Christians should have as they portray Christianity. They acted as a mother with her children. This implies that under great sacrifice, they made a special effort to nurture, protect and provide for the spiritual needs of the people, they were giving and not taking. Their gentleness implies they did not act like important or superior people.

1 Thess. 2:8-12, So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us. For you remember, brethren, our labour and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God. You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe; 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.
Verse 8, Paul is saying, "we did not preach the gospel and disappear as the charlatans did, but we also preached the gospel with our lives, we were vulnerable, we interacted with you, we were there for you because you were dear to us. There are no grounds for these false accusations, for you know what it was like when I was with you and I am reminding you of it."

He has to do that to defend his teaching and his character, he is not doing it to defend his apostleship. He has to take a stand against the undermining of his teaching. In our day the undermining of God's servants, which includes all Christians, is so prevalent, be very careful that you do not pass on any kind of gossip. Gossip is one of the great sins of the church. Don't go saying, "did you hear what so and so did, I heard that he..., now, don't say anything about it to anybody, but it must be true." Then that person goes and tells somebody else ant tells them not to tell, and so on and so on, causing the facts to be blown out of proportion. I believe most of us need forgiveness from this sin. You know, sometimes, one unfounded accusation can ruin a person's character and ministry, even if he is not guilty, so it is important not to pass on unfounded rumors, and gossip.

At any rate, this verse is saying that the apostles were not cold, harsh announcers of the gospel. The gospel is not simply a homily preached from a pulpit. It also involves the testimony, character, and lifestyle of the one who calls himself a Christian.

They approached the Thessalonians with affectionate desire, with warm, kindly feelings. Though as Gentiles they may have had many bad habits, the apostles did not withdraw from them or look down on them but were well pleased to share the gospel with them. They shared their innermost selves, their whole personalities, even to the point of being willing to give their lives for the believers. There was no pretense on their part, they really cared.

Verse 9, One way Paul and Silas proved they cared was by labouring night and day. He is reminding the Thessalonians that their hard work and exertion was in the midst of hardship. They worked night and day and struggled to overcome difficulties so they would not be a burden to any. According to Acts 20:34, Paul supported himself and his all of his helpers with his own hands. It is understood that Paul worked from dawn until noon at his trade, the rest of the day he spent preaching and teaching, and going from house to house exhorting and encouraging the people (Acts 18:3-4; 19:9; 20:20, 31). Did Paul have a right to expect those he taught to support him, of course he did, even Jesus in Luke 10:7 recognized that the worker who is proclaiming the gospel should receive wages for that work. Paul however, did not use this right (1 Cor. 9:3-18). He did not want to burden the people. He was not preaching the gospel for money but because of a divine commission that he could not escape from. Yet he taught the churches to support the leaders who were faithful to God in teaching and preaching (1 Tim. 5:17-18).

Why did not Paul not take support from the people? Because he understood the problem that could arise from it. He understood the false teachers, preachers, religionists, and philosophers who came along trying to get a fast buck by raking it from their listeners. Paul did not want to leave any doubt in the peoples mind that they were not a part of such shysters. Paul knew that Christ is king, and that servants of the Lord should not beg for the King. Listen be aware of manipulation from the pulpit and crisis letters used for fund raising for a ministry. Do not be a sucker and fall for every plea for money. Allow the Holy Spirit and the Word to direct your giving.

Verse 10, Paul and his helpers were men of integrity in their actions and in their inner thoughts and purposes. The Thessalonians and God were witnesses to their behaviour. The believers here knew what a holy (God-pleasing), just (upright), and blameless way of life the apostles showed in all their relationships with them. No one could point a finger of reproach or accusation against any of Paul's company. Every one of them was of unimpeachable honesty and sincere devotion.

What a contrast they were to the false teachers who were making accusations against them. Paul does not accept the erroneous view of "sinning believers," who say that the salvation provided by Christ and His atoning blood is not adequate to save us from the bondage and power of sin. This unbiblical doctrine maintains that all Christians sin every day against God in word, thought and deed throughout their earthly life. Contrary to this doctrine, (1) Paul affirms with regard to his own conduct, that he behaved "holy, justly and blamelessly." (2) Paul called both the church and God Himself as witnesses that the sufficient grace of God through Christ had enabled him, as he affirmed elsewhere, to cleanse himself "from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1; 2 Cor. 1:12; 2:17; 6:3-10; 2 Tim. 1;3).

Verse 11, Added to the gentleness of a mother is the continuous care, concern, and firm guidance of a father, treating the believers with the same faithful love that a good father shows toward his own children. They did not bring people to the Lord and then leave them to fend for themselves and follow their own devices like a lot of preachers do today. They knew if left to themselves it would be all to easy for the new converts to be enslaved again by the sin and false religion around them. No, they did not neglect the people.

Verse 12, The charge to "walk worthy of God" because you are now in the present kingdom of God and will also be in the future kingdom of God, is one of the several clues to the content of Paul's teaching while at Thessalonica. The kingdom of God, His principles, His desires, His ways, are to rule in our hearts and lives now as it will be during His future kingdom.

In general terms, he had taught them how to please God (4:1-2). He taught marital fidelity (4:6) and explained that believers could expect suffering (3:3-4). From his second letter, it is clear he taught--though it seems, the need to be reminded--that apostasy and the emergence of the man of sin would precede the Lord's return (2 Thes. 2:3-5). All such teachings Paul called "traditions" and urged their careful recollection and observance. It is bible traditions and not denominational traditions that preachers are to promote!

1 Thes. 2:13-16, 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. 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, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 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. These verses express Paul's continuous and increasing thanksgiving for the way the Thessalonians received the Word and continued in it.

Verse 13, When Paul came preaching his God given message, the people accepted it, taking it into their hearts. Why? Because they welcomed it, not as a clever or beautiful product of human reasoning, but as the Word of God. The Word accepted and welcomed could not help but work in them in an effective way, especially since they did not only begin to believe but kept on believing. Notice that though Paul and Silas proclaimed the Word as God's agents, the Word itself was the instrument God used to do His work. The Word is God's best tool for building His Church, His best weapon for winning victories that glorify His name. However, the Word must be mixed with faith if it is to be effective (Heb. 4:2). Even Jesus was hindered by an atmosphere of unbelief (Matt. 13:58).

Verse 14, Part of the effective working of God in Thessalonica was seen in the way the new believers became imitators of the assemblies in Judea, the Jewish believers whose trust was in Christ Jesus. Paul reminded the believers of the way jealous synagogue leaders had stirred up mob violence against the new Thessalonian believers, taking evil, malicious men from among the marketplace loafers and inciting them to cause a riot (Acts 17:5). Thus the Thessalonian believers suffered at the hand of their own countrymen, just as the believers in Judea had.

Verse 15, This verse is not referring to Jews in general, but to those Jews who were rebels against God. Those were the Jews that killed the Lord Jesus and also their own prophets (Matt. 5:12; 23:29-37; Luke 13:33,34; Acts 3:15). They do not include the mass of Jewish people, nor even all of their leaders. Men like Nicodemus, Joseph of Arimathea, and even Gamaliel, certainly did not have any part in killing Jesus. These Jews who pleased not God and were contrary to God hindered everybody.

Verse 16, They hindered everybody by trying to forbid Paul and his friends from speaking or even talking to the Gentiles with a view to their salvation. This was a continual, ongoing activity of these Jews. They wanted to keep God, His love, and His promises to themselves! Instead they were only filling up the measure of their own sins. The wrath of God would come on them "to the uttermost," that is, in the end, and forever.

In the first sixteen verses Paul is reminiscing, In Verses 17-20 he deals with his relationship with the Thessalonians.

1 Thes. 2:17-20, 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. 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.

Verse 17, Paul is saying, "we were forced to leave you brethren. You were made orphans as it were, by our separation from you. Although we were forced to leave you in person, we did not leave you in our hearts." It was not a case of out of sight, out of mind. Paul here is trying to help the believers realize how much it hurt him to leave them when he knew they needed teaching and encouragement. It was not his intention to stay away and not return to them. He had made tremendous efforts to see their faces again.

Verse 18, Paul is here dealing with the false accusations that he had no desire to come back to the Thessalonian believers. The false teachers were accusing him of hiding out when Jason was forced from his home and abused, they accused him of sneaking away from Berea because he was afraid saying, "he is not concerned about you, if he was he would have come back by now." This verse tells us that on more than one occasion "time and again" Paul made special effort to have visited them. Even though they were far apart they were always in his heart. So he is telling the believers not to believe the false rumor that he had not returned to them because he was not interested in their welfare. The reason they had not returned was because Satan hindered them. Paul realized, and we today should realize, that Satan is the real enemy behind all opposition to the gospel. As the adversary, Satan's purpose is to hinder the work of God and stop the forward march of the Church. As the prince or ruler of the power of the domain of the air, he is the spirit of those who works in those who are disobedient to God (Eph. 2:2). One of his greatest tools to hinder the move of God is disobedient believers.

Believers are warned not to give any place or opportunity to the devil to exert his influence in their lives (Eph. 4:27). Satan cannot stop the move of God but he can hinder and cause a setback for God's people by using disobedient believers and religious leaders. One reason why Satan can hinder the work of God in an area, is because there are to few praying, obeying saints!

Verse 19, These Thessalonian believers meant everything to Paul. They were his hope, his joy, and his crown of rejoicing. He was saying, "listen, it is you people that are the cause of my hope of receiving the victor's crown of rejoicing at Christ's coming. Do you think for one minute that I don't care about you or love you. It is not because of lack of concern for you that I have not returned."

Notice in this verse Paul uses the expression "at his coming." Four times in 1 Thessalonians Paul uses the Greek word that is translated "coming". He uses it in (2:19; 3:13; 4:15; 5:23). We will also see that he uses in 2 Thessalonians. Now there are a number of different words that relate to the return of the Lord. It is important that we take a look at these different words so we can understand the different shades of meaning.

The Greek word ERCHOMAI (er'-khom-ahee), This is a common word that is translated "coming", it is a non-technical word. An example of its use is found in Matt. 16:28, "Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom. Coming here is translated from this word ERCHOMAI. It is used only in the present and imperfect tenses, it means to come or go (in a great variety of applications, literally and figuratively). It is primarily used in a non-prophetic sense, the same way we use the word "coming" today when we say "are you coming over" or "I am coming home".

A second word translated coming or appearing is EPIPHANIA (ep-if- an'-i-ah). It is found in Titus 2:11, For the grace of God that brings salvation has appeared (come) to all men. It means a manifestation, i.e. (specially) the advent of Christ (past or future).

A third word is APOKALYPSIS (ap-ok-al'-oop-sis). It is found in Rev. 1:1, The Revelation of Jesus Christ, which God gave Him to show His servants--things which must shortly take place. And He sent and signified it by His angel to His servant John. It means disclosure, appearing, coming, lighten, manifestation, be revealed, revelation. At the revelation of Jesus Christ there will be a self-disclosure of all that He is, an unveiling of the Son of God in all his glory.
The fourth word, is the main one, it is used most frequently with regard to the return of Christ. It is the word PAROUSIA (par-oo-see'- ah), meaning coming or presence. This word is used twenty-four times in the N.T. by I believe, seven different writers. Eighteen times out of the twenty-four, it is used prophetic context.

Of the twenty-four times this word is translated it is translated "coming". Two times it is translated "presence". Of the eighteen times it is used prophetically, seventeen times it is used of the Lord concerning his PAROUSIA, once it is used of the Antichrist (2 Thes. 2:9), "whose coming (PAROUSIA) is according to the working of Satan."

This word PAROUSIA is made up of two Greek words, PARA which means alongside of and OUSIA which means being or to be. So it means to be alongside of. The original use and meaning of this word emphasized primarily the concept of presence, it meant present with you in contrast from being absent from you. So when the disciples ask the question in Matthew 24:3, what shall be the sign of your PAROUSIA (translated as coming), but the emphasis is really on the manifestation of His presence coming and abiding with them always.

PAROUSIA translated coming with reference to Christ's second coming, means that when he comes his presence will be with us because of His coming. Of the seventeen times the word is used in connection with the return of Christ it is used only in the singular form and always preceded by a definite article or a personal pronoun (thy coming, his coming, the coming).
Nowhere in the Bible does it speak of two-second comings, it does not even hint or indicate such a thing. You sometimes hear that He is coming first for the Church and He is coming again seven years later with the Church.

I can show you texts that place His coming beyond the middle of the seventieth week. If there is an earlier one then there has to be two-second comings. In Matt. 24:3, you will read, "immediately after the tribulation of those days" in context that is the Great Tribulation which begins in the middle of the seventieth week. This Great Tribulation is "cut short." Nowhere in the Bible does it say that the Great Tribulation is three and one-half years in duration. The reason God cuts it short is for the "elects" (those who are included in the election of God, the believers) sake. There can be no doubt that this coming is beyond the midpoint of the seventieth week.

Nowhere in scripture can we find that there are two PAROUSIAS, it is always referred to as a singular event. In no text regarding the Second Coming is it even hinted at, let alone substantiated of a pre-seventieth week, or pre-tribulational Rapture.

Abbot and Smith Lexicon says this about the Second Coming: "the coming (PAROUSIA) is very interesting, in classical Greek it had more the meaning of presence then arrival. However it came to be used in the second century A.D. for the visit of a king or other official."

Vine, speaking of PAROUSIA said: "It is an arrival and consequent presence with. it is not an instantaneous thing, it is a process." It is not something that happens and bang it's all over.
I know this will be inadequate as an illustration, but let me try. A relative of mind calls me from London, England and says, "Glenn I am coming to visit you, my brother is going to drive me to London International Airport and I am boarding a British Airways plane. I am flying to Washington DC to see my sister whom I have not seen in fifteen years and spending a week with her. Then I am flying to Toronto to see my cousin for a couple of days, then I am flying to Labrador City to visit you."

Now, when he is speaking about coming to see me, he is including all of the things that are involved in that. He is going to the airport, he is flying to the States to spend a week with his sister, he is flying to Toronto to stop for three days to visit a cousin, and then on to Labrador City to visit me. The explanation of coming just described is what PAROUSIA means. It includes the whole process in getting to see me.

When the Bible speaks of the coming (PAROUSIA) of the Lord, "what will be the sign of your coming and the end of the age", that PAROUSIA will be a singular coming which will include a series of events. The first event is the Rapture of the Church. The first thing He will do is deliver His own. The second thing that He is going to do is initiate His Day of the Lord judgment on the earth. Third, He will physically return to the earth and reign as King of kings and Lord of lords. All of these events are a part of His PAROUSIA, His Second Coming.

That explanation is not all that far removed from the way we use the term "His first coming." When we talk about His first coming we do not restrict that to the instant when He was born in Bethlehem. When we talk about His first coming we include His virgin birth, He grew in favour with God and man, He chose twelve men to work with Him, He did some teaching, He performed miracles, He was rejected, He was crucified, He was buried, He was resurrected, and He ascended, all this was apart of His first coming. PAROUSIA does not indicate movement from one place to the next but speaks of a process that is involved in coming.

Verse 20, Paul is saying that the believers were indeed the glory and joy of those who led them to Christ. Just to see these believers stand in the presence of the Lord at His coming would fulfill the apostles' hope and would be all the glory and joy they wanted.