The Cradle, the Cross, and the Crown (103 page)

Paul apparently learned from Timothy that some opponents of the church were challenging the motives of Paul's ministry. He discovered that the believers continued to suffer persecution. Perhaps he found out that some of the believers were struggling with sexual temptations, that they were confused about the sequence of events related to Jesus' return, that some were living irresponsibly and not seeking to support themselves financially, and that some were not properly respecting their spiritual leaders and were practicing their spiritual gifts in a disorderly manner.

Second Thessalonians deals with some of the same problems. Paul did not find it necessary to defend himself in the second letter as he had in the first. Evidently, he knew that his first letter had succeeded in convincing the Thessalonians of the purity of his motives. But Paul was alert to another influence on the church which had succeeded in confusing them about the end time. He also seems to have learned more about the problem of the “idle” in the church.

Purpose

Both 1 and 2 Thessalonians are pastoral letters written to address the specific needs of the church of Thessalonica. First Thessalonians was written to (1) encourage the church during a time of persecution; (2) defend the purity of Paul's motives behind his mission to the Thessalonians; (3) urge the church to live holy lives characterized by sexual purity; (4) define a Christian work ethic; (5) correct confusion about the return of Christ; and (6) prompt the church to respect its leaders.

Second Thessalonians was written to address issues in the church about which Paul appears to have learned through an oral report (2 Thess 3:11). He wrote the letter to (1) encourage a persecuted church with the promise of final vindication; (2) correct confused views about the end time caused by misrepresentations of Paul's teaching; and (3) give the church more extensive directions for dealing with the “idle.”

Something to Think About: How Is Your Work Ethic?

A
pparently, when Paul wrote 2 Thessalonians, there were those who believed Christ's second coming was so imminent that all they had to do was quit their jobs and wait around for his arrival. Paul had no sympathy for such teaching. In fact, he commanded believers to “keep away” from those who lived “irresponsibly” (2 Thess 3:6,11), reminding them of his own example when he was with them: “We did not eat anyone's bread free of charge; instead we labored and toiled, working night and day, so that we would not be a burden to any of you” (2 Thess 3:8). So even when he was with them, Paul established this maxim: “If anyone isn't willing to work, he should not eat” (2 Thess 3:10).

Many of us have quoted this verse in jest to our children, but the implications of Paul's words are serious and profound. Whether people misunderstood or misrepresented his teaching of salvation by grace apart from works, or were confused about the time of Christ' second coming, Paul frequently combated the notion that Christians had certain liberties that exempted them from the normal responsibilities of life
—
including work. Surely this is not the case. Already the ancient preacher had said, “Whatever your hands find to do, do with all your strength” (Eccl 9:10), and both Jesus and Paul worked as craftsman and leatherworker, respectively, for many years. Paul often chose to forego his right to be supported by the congregations he served. Instead, he worked for his sustenance so he could offer the gospel “free of charge.”

This is an attitude that should be emulated by all Christians, especially by those in Christian service, including pastors and missionaries. We should not easily take the hard-earned money of those who would support us while refraining from work ourselves. Certainly, we should not listen to those cults who, as Jesus predicted, claim to know the exact timing of Christ's coming and seek to confuse and distract us from doing our work today:

Many false prophets will rise up and deceive many. Because lawlessness
will multiply, the love of many will grow cold. But the one who
endures to the end will be delivered. This good news of the kingdom
will be proclaimed in all the world as a testimony to all nations. And
    then the end will come (Matt 24:11—14).

LITERATURE

Literary Plan

Although commentators of past generations have generally outlined Paul's letters based on the topics treated in the various sections of the letters, rhetorical criticism has sought new insights into the purpose and organization of the letters. Modern-day letter writers use certain literary conventions like the greeting “Dear” or the closing “Sincerely.” The format of a modern letter is dependent to some degree upon its purpose. A personal letter
typically assumes one format and a business letter another. Similarly, ancient speeches and letters used particular conventions and formats. Understanding these can help the interpreter better understand ancient communication. Rhetorical criticism compares particular features of Paul's letters with various patterns and purposes for speeches and letters in the ancient world in order to yield new insights about their literary plan.

Of the three major genres of rhetoric described by Aristotle, 1 Thessalonians is best classified as epideictic (praise or blame) rhetoric, a genre in which an author reinforces and celebrates values or ideas shared with his audience. Such rhetoric could be either positive or negative. On the one hand, it might use praise to persuade the audience to continue present behavior. On the other hand, it might use blame to dissuade the audience from continuing present behavior. Most scholars classify 1 Thessalonians as epideictic because Paul's praise and thanksgiving for the Thessalonians are so dominant throughout the letter.
⁴³

First Thessalonians may be seen as consisting of five major rhetorical components: (1)
exordium
(1:1—5); (2)
narratio
(1:6—3:10); (3)
transitus
(3:11—13); (4)
probatio
(4:1—5:22); and (5)
peroratio
(5:23—28).
⁴⁴
The
exordium
or introduction typically establishes rapport with the audience by praising them or giving thanks for them. It also states the main themes of the letter. In this case, the
exordium
addresses the themes of the Thessalonians' endurance in the face of persecution, Paul's selfless service to the Thessalonians, and the Christian's eschatological hope.

The
narratio
or narrative states the facts of the writer's case. In 1 Thessalonians, the
narratio
states facts supporting the purity of Paul's life and motives for ministry that he introduced in the previous section.

The
transitus
provides a smooth transition from one section of the work to another, in the present instance from Timothy's encouraging report to other matters.

The probatio
or proofs establishes the writer's position through a series of arguments. In 1 Thessalonians, the section seeks to strengthen and clarify the beliefs of the Thessalonians regarding purity, love, and the end time.
⁴⁵

The
peroratio
or closing of the letter restates the principal theme of the letter, which in 1 Thessalonians is that the anticipated return of Christ requires godly living.

Second Thessalonians is best described as deliberative rhetoric. This genre sought to persuade people to follow a particular course of action in the future, so 2 Thessalonians is
classified as deliberative because Paul sought to persuade the Thessalonians to adopt a different understanding of the Day of the Lord and to abandon their idleness.
⁴⁶

R. Jewett offered the following rhetorical analysis of 2 Thessalonians.
⁴⁷
The
exordium
or introduction (1:1—12) contains the prescript, a prayer of thanksgiving, and an intercessory prayer. These elements are typical in introductions to Paul's letters.
⁴⁸

The
partitio
or outline (2:1—2) functions much like a thesis statement and announces the two main arguments of the letter: (1) the second coming of Christ has not occurred; and (2) believers can be confident in their anticipation of Christ's return if they remain faithful to Paul's teaching and example.

The probatio
or proof section (2:3—3:5) then offers evidence to support these two main theses of the letter. In 2 Thessalonians, 2:3—12 refutes the claim of the false teachers that the coming of Christ had already occurred, and 2:13—3:5 offers believers assurance.

The
exhortatio
or exhortation section of the letter (3:6—15) offers a series of three exhortations: (1) an exhortation to discipline the idle; (2) an exhortation to abandon idleness; and (3) an exhortation to exclude the idle from the fellowship.

The
peroratio
or conclusion (3:16—18) included a benediction, Paul's signature, and a final greeting. According to Jewett, this rhetorical analysis suggests that the eschatological confusion in the church and the behavior of the idle or disorderly were interrelated.
⁴⁹

OUTLINES

1 Thessalonians

1. INTRODUCTION (1:1)
   
2. EXPRESSIONS OF THANKS AND LOVE FOR THE THESSALONIANS (1:2-3:13)
   
   1. First Prayer of Thanksgiving for the Thessalonians (1:2-10)
      
   2. Paul's Relationship with the Thessalonians During His Visit Demonstrating the Purity of His Motives for the Thessalonian Ministry (2:1-12)
      
   3. Second Prayer of Thanksgiving for the Thessalonians (2:13—16)
      
   4. Paul's Relationship with the Thessalonians After His Departure (2:17-3:10)
      
   5. Third Prayer of Thanksgiving Introducing the Three Major Topics of the Next Section: Personal Holiness, Christian Love, and the Second Coming (3:11-13)
      
3. EXHORTATIONS AND INSTRUCTIONS (4:1-5:22)
   
   1. Introduction to Exhortations (4:1-2)
      
   2. Exhortation to Personal Holiness and Sexual Purity (4:3-8)
      
   3. Exhortation to Christian Love and Responsible Living (4:9-12)
      
   4. Instructions about the Second Coming (4:13-18)
      
   5. Exhortations Related to the Second Coming (5:1-11)
      
   6. General Exhortations (5:12-22)
      
4. CONCLUSION (5:23-28)
   

2 Thessalonians

1. INTRODUCTION (1:1-12)
   
2. THESIS STATEMENT: THE DAY OF THE LORD HAS NOT OCCURRED AND TRUE BELIEVERS NEED NOT FEAR IT (2:1-2)
   
3. PROOFS SUPPORTING PAULS THESIS (2:3-19)
   
   1. First Proof: Day of the Lord Has Not Occurred (2:3-12)
      
   2. Second Proof: Christians Can Have Hope and Confidence as They Anticipate the End Time (2:13-17)
      
4. EXHORTATIONS (3:1-15)
   
   1. Exhortation to Pray (3:1-5)
      
   2. Exhortations Related to the Idle (3:6-15)
      
5. CONCLUSION (3:16-18)
   

UNIT-BY-UNIT DISCUSSIONS

1 THESSALONIANS

I. Introduction (1:1)

II. Expressions of Thanks and Love for the Thessalonians (1:2—3:13)

In his first major section, Paul assured the Thessalonians of his love for them and the purity of his motives for his mission in Thessalonica. He apparently did so in response to claims by his opponents that his mission was driven by selfish motives and that he had abandoned the church when it needed him most. The criticism was, of course, untrue. Luke clearly indicated that Paul fled Thessalonica at the church's request (Acts 17:10). The new church evidently thought that Paul's departure would defuse the growing anti-Christian sentiments in the city. But now that Paul was gone, his opponents probably argued that Paul had incited the wrath of the city and then conveniently disappeared at the first sign of trouble.

A. First Prayer of Thanksgiving for the Thessalonians (1:2—10)
Paul's first letter to the Thessalonians is peppered with prayers of thanksgiving that demonstrate Paul's love for the congregation. In this first prayer, Paul thanked God for the evidences of his gracious election of the believers (1:2—4). Their election and authentic conversion were evidenced by the miracles that accompanied Paul's message and had confirmed the truthfulness of his gospel and the Holy Spirit's activity in persuading them to embrace the truth (1:5—7). The Thessalonians had abandoned their idols to serve God and were an example to other believers in their Christian service, evangelistic zeal, and faithfulness in the face of persecution
(1:8—10). The prayer introduces the major themes of the letter by reminding the Thessalonians of (1) the effects of Paul's ministry that confirmed God's approval of Paul; (2) the Thessalonians' perseverance in the face of persecution; and (3) the believers' eager anticipation of Christ' return.

B. Paul's Relationship with the Thessalonians during His Visit (2:1—12)
Paul responded to his opponent's attack of his motives by reminding the Thessalonians of the characteristics of his ministry (2:1—4). Paul had preached at great risk with integrity and sincerity and without receiving any financial support from the new believers (2:5—9). Paul appealed to both the Thessalonians and to God as witnesses who testified to his devotion and blamelessness (2:10—12).

C. Second Prayer of Thanksgiving for the Thessalonians (2:13—16)
Paul's second prayer of thanksgiving confirmed the divine origin of Paul's gospel. It reminded the Thessalonians that they were not alone in their sufferings for Christ. It encouraged the Thessalonians to persevere with the assurance that God would judge their persecutors.

D. Paul's Relationship with the Thessalonians After His Departure (2:17—3:10)
Paul's love for the Thessalonian church had been displayed by his efforts to return to Thessalonica (2:17—20) and by sending Timothy to strengthen and encourage the church while he remained in Athens (3:1—5; cf. Acts 17). Paul expresses gratitude for Timothy's positive report about the Thessalonians' faith and love and assures them of his earnest and constant prayers for them (3:6—10).

E. Third Prayer of Thanksgiving (3:11—13)
Paul's third prayer of thanksgiving and petition for the church introduced the three main topics of the next main section. The prayer “may the Lord cause you to increase and overflow with love for one another and for everyone” (v. 12) anticipates the discussion of brotherly love in 4:9—12. The petition “May he make your hearts blameless in holiness before our God and Father” (v. 13) anticipates the discussion of personal holiness in 4:1—8. The reference to the “coming of our Lord Jesus with all His saints” (v. 13) introduces the eschatological discussion in 4:13—5:11 and hints that deceased believers will accompany Christ at the time of his return.