Show Notes
The intensity of the relationship between Paul and his converts surfaces again and again. There is never a trace of mere professionalism in Paul. For all that he is prepared on occasion to stand on his apostolic authority, his stance toward churches he has founded is never one of distant superiority. When Paul found himself unable to visit the Thessalonian believers to find out how they were getting on—and in this case he was especially concerned since his entire ministry in Thessalonica lasted only about a month, so that these believers were not as well grounded as most converts—Paul determined to send Timothy to find out (1 Thess. 3:1–2). Now that Timothy has rejoined Paul in Athens, bringing with him wonderful reports of the Thessalonians’ faith and love (1 Thess. 3:6—two elements in the Pauline triad; see October 11 meditation), not to mention their loyalty to Paul and to the apostolic gospel, Paul’s joy knows no bounds: “Therefore, brothers, in all our distress and persecution we were encouraged about you because of your faith. For now we really live, since you are standing firm in the Lord” (1 Thess. 3:7–8). Even that is not enough. Paul exclaims, “How can we thank God enough for you in return for all the joy we have in the presence of our God because of you?” (1 Thess. 3:9).
This in turn triggers Paul’s disclosure of how he prays for the Thessalonians.
(1) Paul constantly prays (“Night and day,” he says), “most earnestly,” that somehow he will be able to return to Thessalonica “and supply what is lacking in your faith” (1 Thess. 3:10–11). This fledgling church has enjoyed little grounding. Paul feels an enormous weight of responsibility to supply it, to outline the whole counsel of God, articulate the Gospel comprehensively, teach these brothers and sisters how the Bible is put together, and provide a clear vision of the proper object of their faith so that their (subjective) faith will be well grounded.
(2) Meanwhile, he prays that the love of the Thessalonians for each other will “increase and overflow” (1 Thess. 3:12). Paul knows that a Christian community that loves well not only reflects the Gospel in life, but provides the nurturing framework in which biblical teaching is taken on board. A squabbling community drives people away. Moreover, in this culture many relationships were established on the basis of obligation. A “benefactor” provided something, and the recipient owed the benefactor certain obeisance or service. By contrast, Paul wants Christians to transcend such cultural limitations, and so live that every Christian constantly discharges the “obligation” to love one another, vastly outstripping mere tit-for-tat niggardliness.
(3) Paul prays that God himself will strengthen the Thessalonian believers so to live that they will be ready for the return of Jesus (1 Thess. 3:13).
More from Read The Bible
Some years ago I received a letter from someone who told me that he had read one of my books and was upset that I had often referred to the Lord Jesus Christ as “Jesus.” He quoted several passages about confessing Jesus as Lord (e.g., Rom. 10:9), and how such confession is the mark of having the Spirit (1 Cor. 12:3). I wrote back, explaining that when I refer to the Lord Jesus Christ as Jesus, I am not thereby denying his lordship. Rather, I am not at that point affirming it. Further, the book he had read dealt with one of the synoptic Gospels. In the Gospels, the Lord Jesus is most commonly referred to simply as “Jesus.” So since I was commenting on one of the Gospels, I tended to refer to Jesus in the same way that Scripture does. When expounding some passage from, say, Paul, I tend to use, predominantly, the forms for addressing or referring to Jesus that the apostle uses.
The passage in 2 Thessalonians 3:6–13 is unique in the New Testament. Nowhere else do we find so many lines devoted to the sin of idleness.
It has always been easy to get things wrong about the return of Jesus. Sometimes this springs from ignorance, sometimes from a distorted emphasis. Judging from 2 Thessalonians 2:1–12, such dangers have been present since the early church.
I once heard a pastor preach through 2 Thessalonians 1 under the following outline:
The last chapter of 1 Kings, 1 Kings 22, many believers find troubling. For here God himself is presented as sending out “a lying spirit” (1 Kings 22:22) who will deceive King Ahab and lead him to his destruction. Does God approve of liars?