1–2 Thessalonians. Nijay K. Gupta
Читать онлайн книгу.
in 1 Thessalonians (3:13; 5:23) use holiness language in relation to the presentation of the Thessalonians before God at the return of Jesus, such that it is almost as if they will be offered as a living sacrifice then. Paul sees it as his pastoral duty to prepare this eschatological offering, and he is particularly anxious that this sacrifice is perfect. This would make sense in light of Rom 15:16 where Paul portrays himself as an apostle-priest responsible for the offering of the Gentiles such that they may be “acceptable, sanctified by the Holy Spirit.”60 Ultimately, Paul’s use of cult language (holiness, purity, sacrifice) has to do with his understanding that believers owe their whole life in dedication and service to the redeeming God. Paul’s emphasis on the day of reckoning in this letter is not meant as a threat (which would stand at cross-purposes with his desire to comfort them), but as an indicator of the will of the One who truly matters.
Military
Though it explicitly appears only briefly, mention should also be made of Paul’s use of a military image: “Since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation” (5:8). Paul was clearly encouraging them to close ranks, as it were, and be vigilant in the face of opposition. Occasionally in his letters Paul did use war metaphors (Rom 13:12; 2 Cor 6:7; 10:4; cf. Eph 6:11–17). He wished to represent the present time as one of opposition against evil—hence his appeal to the Thessalonians needing to continue to live as people of day and light, not darkness and night. Roman soldiers were known for resoluteness and bravery, and their unswerving allegiance to the sovereign. So too the Thessalonians were called to be intrepid in the face of persecution and to war against darkness in service of the Lord Jesus. It should be emphasized, though, that while Paul may have drawn from Greco-Roman language of warfare,61 he did not endorse Rome’s way of bringing peace (i.e., through bloodshed). The “armor” he summons them to don is that of loyalty, love, and hope (5:8). Their “warfare” should not be characterized by violence, but nevertheless they should be on the offense in the mission of the gospel, and not simply on the defense. Their faith should carry the marks of resoluteness and fearlessness as God goes before them and empowers them. The Messiah has called them, no doubt, to a peace-keeping and peace-making mission, but it ought to be anything but passive.
Perhaps today some balk at the use of warfare language in relation to Christian theology and life, but Paul was not an especially macho or aggressive person. Rather, he was attuned to the reality of a cosmic war being waged against the forces of evil. When he writes to the Romans, he warns them about “what time it is.” It is almost time for the day to dawn, for the Messiah to return. However, that does not mean that it is time to sit back and wait for him to descend. Quite the opposite: “Let us then lay aside the works of darkness and put on the armor of light” (Rom 13:12). Waiting for the Parousia involves “active waiting,” readiness such that we are found doing the work of the kingdom when the Lord visits us unexpectedly. If we really believe we have a battle to win against evil, we will be all-the-more serious about making every moment count. That was a message Paul wanted the Thessalonians to learn well.
Along with the above key images in 1 Thessalonians, we can add a number of important themes: wrath and salvation, trust and work, hope and endurance, thanksgiving and joy, and—last but not least—love.
“Wrath” and Salvation
For some reason, the Thessalonians were particularly concerned with the end of the world. Certainly Paul taught them about things yet to come, but he would have wanted neither to instill fear nor paranoia. Still, in his first letter he did not shy away from talking about divine wrath. For Paul, wrath (orgē) was not about an unbridled divine fury that might break out at any time for any reason. Rather, the divine orgē was about God’s anger for justice, his disgust at a world spun out of control, and his passion for re-calibrating the world he created so that it lived according to the standards of equality and peace for which he originally made it.
Paul warned the Thessalonians of this impending judgment day, and instead of them fearing it, they could take heart that Jesus was the Rescuer and that they were not going to face the judgment of God’s justice-anger (1:10). They had the hope of a sure salvation (5:8) because God has made their position secure through Messiah Jesus (5:9). Instead, those who seek to do evil, to hinder the reconciling and redeeming gospel, will face wrath because they do not wish for all to know God’s salvation in Jesus.
Loyalty and Work
Another important theme in 1 Thessalonians involves pistis and ergon— “loyalty” and “work.” There has been an unfortunate tendency in Christian history in the past few centuries to make “faith” something opposed to “work,” but in 1 Thessalonians these words make a happy pair: “work of trust” (1 Thess 1:3). “Work” is the outworking of “trust.” Paul commends both. Their “trust” is known throughout Macedonia as they follow Jesus despite great opposition (1:8), and Paul was comforted by Timothy’s “good news” of their ongoing allegiance to the Messiah (3:6).62
First Thessalonians is most well-known by Christians, and even in scholarship, for Paul’s teaching about eschatological events. No doubt Paul gave attention to what is penultimate and ultimate. However, it is unfortunate that his Thessalonian letters are not equally known for Paul’s teaching on the importance—and even the goodness—of work. Paul reminds the Thessalonians of his work and toil as he made his own living while in town so as to prevent being a financial burden on any of them (2:9). We learn from 1 Corinthians that Paul knew the privileges extended to apostles to be free from manual labor so as to devote his full attention to preaching the gospel and equipping churches (see 1 Cor 9:6–7). Paul even goes so far as to say that the Lord Jesus commanded the apostles to take gifts from believers to support their daily needs—and Paul sometimes chose to “disobey” that command! But why? Why did Paul work? From his ministry in Thessalonica we learn that he wanted to stay above reproach when it came to money. So many con men paraded through town and took money from gullible locals. Paul wanted to protect the integrity of the gospel.
Another key point that Paul underscores is the importance of daily work in order to continue to be productive in the community and to care for any needs. Some lagged on their work, perhaps even began leeching off of wealthy, sympathetic fellow-believers. As generous as this might be, Paul wanted to encourage each person to be responsible and productive as they are able. Paul tells the Thessalonians to put their hands to good use, to focus on being a contributor to the community “so that you may command the respect of outsiders, and be dependent on nobody” (4:11–12). Raymond Collins offers a salutary reminder that Paul teaches us what it means to be human in his work.
How we work is a matter of imitating the example of the apostle Paul and his companions. Working is a way of being a responsible co-citizen within society. How we work is also a matter of responsible participation in the ongoing creation of God, whose own tale of creation is cast in the form of a story about someone at work (Gen 1).63
Hope and Endurance
This introduction began with a reflection on “hope” (elpis) as a central theme for 1–2 Thessalonians. I will only briefly touch upon this again. Paul mentions that he gives thanks for their “endurance of hope”—the perseverance and tenacious forward-march that is produced by a hunger to embrace God’s promised future. Interestingly, Paul says that his hope is the Thessalonians (2:19). How can he say this? Because he sees the power of God at work in their trust in God and believing allegiance to the Messiah, and he foresees God’s validation of his ministry work as God judges their lives. Paul’s hope wasn’t “blind.” He could see it in the lives of his children.
Paul was a bit fearful that they might lose their hope, having lost loved ones and beginning to lose their focus (4:13). Paul does not tell them to stop grieving. He does not tell them to “put on a happy face.” Grieve, yes. But grieve with hope. Grief with hope is lament without despair.
I am reminded of Hosea