The first Letter to the Thessalonians

2014

The message of I Thessalonians:Its relevance and critical significance todaySubmitted by: Billy Chilongo SichoneSubmitted to: Professor Mitch King (Supervisor)Date: 24 March 2014Being partial fulfilment for the Doctor of

Biblical Studies DegreeBeing partial fulfilment for the doctorate

of Biblical studies

Declaration

I declare that this thesis is original work, the result of my diligent study and research for the period 2011-2014

I..........Billy Chilongo Sichone.... declare this to be the workof my hands. Unless so stated otherwise, this constitutes original work generated by myself.

Signed

Date: 24/03/2014

Supervised by: Professor....Mitch King................................. (Supervisor)

Reviewed by: Professor Bill Carnagey & Michael Fascia

Approved by: Bible University Faculty/Senate/Doctoral committee

The Message of I Thessalonians Page 1

Acknowledgements

I wish to thank many people that contributed to this work. In thestrictest sense, this is a collaborative effort of many people, some living and others in glory, gone ahead of us. I wish to thank my supervisors and mentors Professors Mitch King, Bill Carnagey, and Michael Fascia that guided my studies, reviewed my work, offering valuable insights/feedback and encouragement as I ploughed through my doctoral studies. I wish also to thank World Vision International-Zambia for granting me unlimited access to the internet so that I could consult online sources. Other thanksgo to Colleagues at my formal work place, respondents to the questionnaires as well as the saints at my local church-Emmanuel Baptist. Finally but of course not the least, I return my hearty thanks to my ever supportive wife, Jane and two lovely daughters


(Zevyanji and Uchizi) that cheered me on as I laboured away at mystudies during those busy years.

Nasalifya (Thank you)


Dedication

To the valiant saints contending for the faith today andtomorrow.

Jude 3

ContentsAbstract.............................................................7

Chapter 1............................................................9

Introduction........................................................9

Chapter 2...........................................................15

Historical background, mission, message and salient features of the epistle............................................................15

Chapter 3...........................................................22


Brief exposition and commentary on some key passages from I Thessalonians......................................................22

Chapter four........................................................44

Lasting lessons from the Thessalonian tour of duty.................44

Chapter five........................................................50

Literature review..................................................50

Chapter six.........................................................60

Historical Importance/significance of the book(s)..................60

Chapter seven.......................................................74

Message and themes of the book.....................................74

Chapter eight......................................................100

Perceived problems with the Thessalonian epistles.................100

Chapter Nine.......................................................102

Research in Mpika-Zambia..........................................102

Appendices.........................................................107

Sample sermon outlines on I Thessalonians.........................107

Select Bible study Outlines on I Thessalonians....................136

Sample Audio sermons on I Thessalonians...........................142

Some thoughts on Inspiration......................................142

Glossary...........................................................147

General references.................................................152

Index..............................................................154


AcronymsThe Message of I Thessalonians Page 6

TULIP : Total depravity, Unconditional election, Limited atonement, irresistible grace, Perseverance of the saints


AbstractThe twin Thessalonian epistles flowed from the pen of Paul, Apostle to the Gentiles. These letters are believed to have been written within a six months time span of each other between AD 49and 52. Paul and friends visited Thessalonica spending some time there preaching and teaching the Christ as recorded in the Acts 17 historical narrative. Arriving from Philippi having passed through two towns in between some time in AD 50, nearly twenty years after Jesus left the world (Keener 583), Paul went straightto the Pharisee led synagogue to reason with the Jews and other God fearing people which eventually resulted in some turbulence in town forcing the missionary team exit station on ward (southwards) to Berea before transitioning to Athens then Corinthfrom where the Thessalonian epistles are believed to have been written.

In between Berea and Corinth, somewhere along the way, Timothy was sent back to Thessalonica to enquire as to the status of the fragile novice church. Timothy later linked up with the Apostle probably at Corinth who then, in reaction, wrote the epistle of encouragement to the afflicted church. The purpose for writing was therefore to encourage the saints as well as correct some doctrinal misunderstanding which often led to defective practice.

Paul wrote other works that include letters to the Galatians, Romans, Corinthians, Colossians and the Ephesians. Additionally, he authored personal or pastoral letters to Philemon, Titus, and Timothy from which we draw invaluable lessons for ecclesiastical and personal ministerial management. From these epistles and letters, we synthesise some insights into the Apostle’s thinking,


motivations and aspirations. However, as the years rolled on and the Apostolic Fathers begun to be gathered to glory, their writings increasingly became significant as the window to what they actually taught or stood for. The Church Fathers extensivelyquoted from the Apostolic Fathers’ works to the extent that the entire New Testament could be reconstructed from their collected writings alone, which in itself gave an idea as to the scope and extent of the accepted canon. That said, the Church Fathers led to the Apologists who refuted early influential heretics like Marcion who would selectively pick, choose and construct what he subjectively considered inspired, authentic or authoritative. Thankfully, the Church already had accepted some kind of canon incirculation which would later be properly compiled in the third and fourth centuries, rejecting all other spurious uninspired works. Among those accepted in the canon without doubt are the Thessalonian epistles, both attributed to Paul the Apostle. However, later on, critics arose questioning the authenticity of some epistles traditionally attributed to Paul (MacArthur 1810). While first Thessalonians easily passed the test of authenticity,the second has not enjoyed as much support for various reasons highlighted in this thesis.

This thesis primarily focuses on the first epistle to the Thessalonians but occasionally alludes to the second. Furthermore, the epistle is examined for its doctrinal content and relevance today, effectively applying the lessons so derived for today’s believer whose lot falls in post modern relative times. How is the saint to live in such a situation? This work isa good antidote and answer to such matters.

It is therefore hoped that the reader will find a detailed consideration of this work highly edifying.


Chapter 1

Section I

Introduction

The Thessalonian epistles are clearly some of those numerous letters that flowed from the apostle’s hand. Of the many (Probably 13 or 14) preserved books attributed to the apostle Paul, I Thessalonians numbers among the earliest, if not the first of the Pauline letters. Many have explored and written volumes about this twin book set especially that it tackles eschatological aspects that have lately arrested the Church’s imagination. In the two volume set, the apostle tackles (or alludes to) some these key points, hence the interest that it hasgenerated in certain quarters. Although the books have commanded much interest in recent years, it is striking to note that its comprehensive core message has been largely neglected in the quest to emphasise on component of the whole. This has led to a lopsided appreciation of the epistle. In the book at hand (i.e. IThessalonians), Paul makes many landmark thesis statements that need earnest and clear revisitation by the postmodern church era,in which age many issues are variously interpreted or perceived. This relative mindset has bred serious indifference and blatant disregard for God’s word. D A. Carson has well highlighted these fallacies in one of his writings.1 From the foregoing, I Thessalonians is not only relevant to the times but a potential sure tonic which would reverse the spiritually dry times into which the ecclesia has fallen in recent times. With the decadenceof western materialistic, naturalistic civilization, a rapid mutation of values or perceptions of the world towards matters spiritual, the saint does well to pause and ask pertinent

1 D.A. Carson, Exegetical Fallacies, Baker AcademicThe Message of I Thessalonians Page 11

questions, peradventure, the Lord may revive His work in the midst of the years (Habakkuk 3:2). As the researcher undertakes apainstaking and yet appetizing study in the epistle at hand, partof the outcomes of this study include exposing the neglect and drawing the church back to a study of the letter which emanated from the pen of the great and eminent Apostle midway of the firstcentury.

Background to the book

In coming to explore the epistle at hand, the Christian needs to grasp particular basic background facts and truths about the epistle because they will certainly be handy in the quest for a correct appreciation, interpretation and understanding of the first Thessalonians’ letter. The reader needs to bear in mind that the Thessalonians’ epistle can happily be reconciled to the historical narrative of Dr Luke in Acts 17:1-10 where we note theapostle coming to town having been shamefully treated at Philippibefore he transitions onward to Berea and Athens (I Thessalonians2:1; Acts 16-18). This “internal evidence” from within the canon other than the letter itself offers a good starting point to investigate the epistle. Further, the letter itself makes severalstatements which are in sync with the Acts historical account though some aspects may prove difficult to reconcile. That said, Paul is believed to have been the author of the two letters, probably six months apart (Cara 24; Keener 583; Douglas & Tenney 1008). Having laboured at Thessalonica, scarcely three Sabbaths (probably three weeks as per Acts 17:2), he was forced out of thetown by rowdy uncontrollable crowds triggered by the Jews (Acts 17:6ff). Paul hastily left town and headed to Berea labouring there for some time before proceeding to Athens where he waited for his companions, Timothy, Silas and probably Titus before heading to Corinth from where the epistle was written. The occasion for the writing of this letter is not very clear but as


one reads through the book, it becomes evident that Paul wrote inresponse to a report that Timothy had given, having visited the fragile little church after their hurried departure (Acts 17:4-10; I Thessalonians 2:17; 3:1-7). It would appear that after being savagely torn away from them (I Thessalonians 2:17-19), Paul trekked to Berea (probably with a view of mitigating furtheracrimony for the brethren at Thessalonica) and from there (or Athens) sent Timothy back to Thessalonica (or possibly left him at Thessalonica when he hurriedly exited town) to enquire and find out whether indeed the church had truly been established. When Timothy linked up with the apostle, Paul was naturally anxious and curious to find out what had become of his labours ofscarcely a month (some like Mahan and Hale suggest three-week tenure before being hounded out. Others suggest a longer time, though was at the synagogue on three occasions). Thankfully, fromthe report Timothy fed back, Paul picked out particular key indicators proving that indeed a work of grace had truly been begun that would continue long after he himself had left the centre stage. Thus, the book gives a brief back ground of what transpired, why he left and what Timothy had reported. Interestingly, as Paul writes the Church, he not only states a case but responds to specific or particular questions the Church may have paused either in writing or by word of mouth through Timothy. The apostle does this exceptionally well to both strengthen and edify his readers. One of the significant issues he addresses relates to some eschatological matters in relation to death or life here on earth prior to His return. It would appear that when the apostle was among them, he may have touched on those particular eschatological matters to the end that Christwould return any time, probably sooner than they thought. It appears they misunderstood him to mean that Christ would definitely return at the great parousia within their lifetimes but when the saints started falling asleep, confusion and despair


probably may have begun to take root with some members feeling completely disillusioned altogether. Paul corrects this wrong impression though still asserting that Christ would definitely return for his elect, hence the detailed treatment of this aspectin parts of chapter four and five. It is interesting to note thatalmost each chapter ends with or has some eschatological overtonein it. The other aspect that Paul talks about in the book are Christian ethics, the veracity of God’s word as preached by the apostle and his team, steadfastness and God’s will. Finally, Paulgives some brisk succinct but pointed exhortations to the saints in the fifth chapter before closing off. The book is clearly richin both doctrinal and ethical matters as relates to the saint even in the present postmodern era.

Significant individual actors mentioned in the book

As one reads through the book, they cannot help but notice a number of key figures who were active in the church establishmentat the time. Although Paul does not mention individuals by name resident at the church, its leaders or any influential parties, the apostle none the less alludes to those forming part of his missionary party. Right from the salutation and greetings, the apostle states from whom the letter emanates, although Paul is the principle architect of the epistle. He mentions himself, Silas and Timothy as the senders of the letter. It would appear that this party was critical to him during his mission trip in oraround Macedonia and Achaia (North and South of present day Greece). Although Paul does not mention any one from the church by name, it is evident that he knows some of them by earlier or initial association, which in itself greatly exhilarated the apostle with supreme joy when Timothy gave his encouraging report(I Thessalonians 3:6). In all probability, Paul kept thinking about the young seed church as he hurtled along and thus later sent Timothy to them, as it was not possible for him to do so


personally (I Thessalonians 2: 18). It is important to mention here though that only Paul and Silas were present at the initial church formation. Timothy was later sent, perhaps as the best neutral representative who would give an objective feedback. Other reasons could be summoned for Timothy’s choice rather than Silas. Refer to Acts 16:22, 38-40; 17:1-10 to verify that only Paul and Silas initially laboured at Thessalonica. Timothy was a later contributor but equally effective and significant2. We learn that not only primary founders must be recognized for contributing to the mission success. Success is a team effort presently and in future.

Key points in the book

The book clearly has very important lessons and facts it projectswhich the meticulous or even the casual reader will not fail to notice. Some of these key points relating to the book are given at length:

a. The book is well connected to the second (i.e. II Thessalonians) because it covers similar themes as relates to Eschatology and other ethical points.

b. The first epistle is slightly different from the second because the Paul deals with different aspects of largely similar issues. For instance, in II Thessalonians 3, he instructs the saints to ensure no idle people are allowed toeat if they do not work. This direct command is absent in the first letter though he exhorts them to work hard (I Thessalonians 4:12).

2 Though John MacArthur suggests that Timothy was part of the initial missionary team to Thessalonica as recorded in Acts 17. The Message of I Thessalonians Page 15

c. Some argue that the books were written in reverse order with2 Thessalonians coming first. There is little internal or external evidence to support this view but worth noting.

d. The epistle is logical and generally quite well in line withthe historical evidence and narratives such as the book of Acts. It is connected to other epistles such as Philippians,I Corinthians or Titus etc.

e. The Thessalonians’ letters were written to a church founded by the Apostle Paul (Acts 17: 1-9) to sort out issues related to some misunderstanding of gospel truth that eventually would have an effect on how they lived, hence theexhortations to live holy lives etc.

f. The books are believed to have been among the earliest of Paul’s writings with some placing them at between AD49-52. There is considerable debate which book came first whether these letters (I & II Thessalonians) or Galatians. There is however no debate on the book of James being the earliest epistle.

g. The first epistle alludes to the authority, inerrancy and trustworthiness of the word of God, both spoken and written.Paul states that people are different with some totally rejecting the Lord, His word or Apostolic Ministry while others accept by faith (I Thessalonians 2:13ff; II Thessalonians 3:2).

h. The Apostle demonstrates how the Christian life is to be shared by mentor with the disciple. There is need to share not only the word of God but lives also (I Thessalonians 2:8).

i. The Christian has to bear in mind that God is in control of their lives and thus whatever happens to them does not catch


Him by surprise, hence the exhortation to be joyful always regardless for this is God’s will for them in Christ Jesus (I Thessalonians 5:16,17). At times, circumstances may be adverse, hard and unpalatable but the saint should have a correct perspective to life and experiences while praying ceaselessly.

j. Prayer is enjoined as key to the saint’s life and well being, whether things are good or bad (I Thessalonians 5:17). This is a mark or sign of one who is truly converted,in line with what one hymn writer has said: “Prayer is the Christian’s vital breathe”

k. I Thessalonians teaches perseverance in the light of severe suffering whether from one’s own countrymen, kinsfolk or not. Paul mentions “the Jews” as having killed the Lord (I Thessalonians 2:14ff; Acts 16 & 17) but encourages the saints at Thessalonica to be steadfast, as evidenced by his own tribulations and afflictions at Philippi and Thessalonica itself.

l. Paul demonstrates that fellowship is not only when people are in close proximity but also in spirit, thought and by communication such as letters (I Thessalonians 2:17ff).

m. Eschatology gobbles a good portion of this book, and for a good reason, the Thessalonians had perplexing questions and experiences which needed immediate response from the apostleto the Gentiles (I Thessalonians 4-5). In nearly every chapter, there is an allusion to eschatology directly or implied. Paul responds to their problems or uncertainty froma doctrinal perspective with a practical implication of holiness, diligence and correct ethical behaviour.


It is evident therefore that the book has much to offer in this present age. The saint does well to meticulously study and internalise this book to the glory of God (i.e. Soli Deo Gloria).

Unique features of I Thessalonians

The twin epistles to the Thessalonians stand unique among the Apostle Paul’s writings. For one thing, they are said to have been some his earliest of all his epistles excepting Galatians perhaps. Though it is generally held that James is probably the earliest New Testament writing (about AD 45 or earlier), the Thessalonian letters are believed to have been written between AD49-52 while Paul was at Corinth ( Cara 23; Berkhof 121-122; MacArthur 1810). The letters are said to have been written as a response or reaction to a report that Timothy had just given him (I Thessalonians 3:6) and evidently the apostle was elatedly excited to learn that his children were walking in the light, much like what the Apostle John felt of those he wrote to in 2 John 4. Having hurriedly left his mission station in the light ofa hostile environment, Paul was anxious to establish whether the novices had truly come to living faith and walking worthy of the Lord, given the relatively short time he spent among them. As Timothy was giving his feedback about his errand to Thessalonica,Paul was looking out for key indicators of spiritual life which when he got was over-joyed about (I Thessalonians 1:2-4). For another thing, the epistles do not refer to or make any direct reference to the Old Testament as is the case with many other Pauline epistles. This is quite startling in itself. In reading the writings of a former Pharisee, one would have naturally expected him to refer to one scripture or other from the Old Testament but this is conspicuously absent. Various reasons couldbe advanced for this. That said, Paul makes an indirect referenceto the Old Testament people the Jews when he states that Jesus was ‘killed by the Jews’ (I Thessalonians 2; 15 ff). This is not


an explicit reference to the Old Testament3 but it does state that the Jewish people among whom Jesus hailed were responsible for His death. Paul may not have referred to the Old Testament probably because his primary audience were not Jewish but largelyGentile or at least had Hellenistic influences. It may well be that Paul assumed that his readership knew and understood the OldTestament basis of the Christian faith, hence the silence. It is difficult to arrive at a firm reason, though Campbell Morgan makes a good case when he highlights in his commentary on Acts 17that Paul referred to the Old Testament as he argued with the Thessalonians (Morgan 313). Yet another unique feature about the I Thessalonian book is the strong allusion to the rather obscure aspects and detail of the last things. Although not primarily prophetic, I Thessalonians probably hosts one of the most detailed treatments on eschatology (Cara 19). Paul’s treatment isvery simple but clearly penetrating on a relatively difficult subject and yet amazingly in sync with the rest of scripture. Although the Apostle does not directly refer to other scripture (Berkhof 118) outside the epistle (though some aspects are very close to I Corinthians etc but no quote from the OT), his masterful stroke on this subject is unmistakable because Paul ploughs through death, the parousia, divine inspiration of scripture and the final destiny of the wicked without much ado. There are some difficult sections of the book admittedly but in the main, the author’s intent is very clear. For another thing, the epistle is plain, simple and literal throughout unlike the mystery that attends many a prophetic genre. In Thessalonians, Paul is not handling prophecy per se but he touches on it, eventually alluding to Prophecy or the prophet’s work in chapter

3 Although one can safely argue that the gospels are part of and in the Old Testament, introducing the new covenant in Christ, much like we can argue thatJohn the Baptist was an Old Testament prophet. Views differ about these assertions.The Message of I Thessalonians Page 19

five. Still further, the book treats various deep subjects in onevolume. It comments on ethical issues, holiness and transcends into eternity for instance. In I Thessalonians, one theme glitters throughout in the back ground as one reads it. Notice that in every chapter, the eschatological aspects are mentioned or alluded to (i.e. Chapters 1;10 ; 2: 19 ;3:13; 4:14;5:2). This may not hold true for other letters in the same sense. In Galatians for instance, Paul is on war path defending Justification by faith and marshals every argument to prove a point (e.g. Galatians 1:9). In Romans, Paul writes to explain thegospel in greater detail than anywhere else among his writings and in the process touches on Justification by faith (e.g. Romans1:17). In the Pastoral Epistles, he tackles problems needing immediate attention but rarely takes one into the future but moreprobably refers to the Old Testament to buttress a principle (e.g. 2 Timothy 2:2). The Thessalonian books are rather short, though not the shortest in the New Testament. However, among Pauls’ epistles, they are relatively short though longer than Philemon, Titus or Philemon. In a small campus, the books cover alot of ground high lighting some aspects of what the early Christians faced in the formative days.

Chapter 2

Historical background, mission, message and salient features of the epistle


Thessalonica as it was called in Paul's day was in Macedonia, the northern part of Greece. It was situated south of Philippi, acity of settlers, predominantly retired Roman soldiers. Thessalonica was an important city4 in many respects because a lot of things occurred here including trade, learning or culture.It was a Hellenistic inclined city to which many Greek philosophers visited to impress or eke a living out of their oratory. Although the sophists did not demand money for their lessons and teaching, their counterpart philosophers did and thusmade much of what they taught. Apart from the philosophers of theday, Thessalonica thrived in religious activity, among them beingsome judaistic activity typified in a symbolic synagogue presence, given a significant concentration of Jews around this strategic business city. Synagogues were essentially run by the Pharisees for instruction in religious matters as well as a placewhere people could access religious instruction from the scholarsof the day. Another fact is that Synagogues were found outside the Jewish domain (i.e. Palestine) where Temple worship and ceremony was not immediately available. Thus, these outposts could attract people from all walks of life especially the Jewishsort whether Palestine or Hellenistic. They served to cater for the Jews that were outside Palestine as well, giving a sense of ‘Home away from home.’ It is to this city that Paul and his team came in early AD 515 and blasted away the gospel (Berkhof 122). As per usual, they first preached to the religious people who could probably resonate with their monotheistic Palestine originated notions of faith. For a while, they seemed to have captivated some of them but as we all know, the Jewish people, including some ruffians stirred the nest, resulting in the expulsion or flight of the Apostolic team towards Berea (Acts 17:10). It would appear that this missionary team spent at least three weeks at Thessalonica though the exact time is not precisely known or determinable from the biblical text. Some have

4 And enjoyed several privileges such as choosing their own Politarchs etc.

5 Some like Dr Cara and Hendrickson suggest an earlier or later date between AD 49/52The Message of I Thessalonians Page 21

assumed and suggested that the “three Sabbath days” referred to in the text could be anything from three weeks to a long period of time not necessarily a three week linear consequential time frame. They argue that the writer was merely using the “Three Sabbath days” to highlight the frequency they went to preach at the Jewish synagogue in that particular time frame whilst at Thessalonica. Others argue of course that this was a chronological sequential three weeks as beaconed by the importantsign posts of three “Sabbath days” which technically could be a linear twenty one days. Whatever the case, the missionary two manteam arrived in a town that was in many senses like other Hellenistically influenced cities at the time with rich cultural practices, learning and philosophical inclination.

Peculiar features of Thessalonica at Paul’s visitAt the time Paul visited Thessalonica, it was a flourishing trading port town. It was by that token a somewhat multicultural centre where people from far flung places patronized to trade. The city was also a cultural Centre hosting many Greek thought inclined people despite being a Roman colony6. As we noted earlier, this city was initially called Herma7 but later changed to Thessalonica in honour of Alexander the Great’s sister. Not only was it renowned for its Greek culture, arts and to some extent learning, Thessalonica was a religious city where polytheism freely flourished. It would not have been strange therefore to have come across many different inscriptions to various deities, much like what Paul encountered when he visited Southern Greece (Athens) as recorded in Acts 18. Some evidence wecan adduce to support this claim apart from the writings of the time would include the artefacts and magnificent buildings that grace this place. For instance, the Arc of Thessalonica may pointto serious Roman influence as well as other religious connotations. When the Apostle therefore arrived at this nearly 6 Alexander the Great promoted Greek culture and thinking over Roman, hence the flourishing of Hellenistic thinking in a Roman context.

7 Some have suggested that it was so called because it had several water springsThe Message of I Thessalonians Page 22

200,000 strong populated town, he must have observed all these features and much more beside. Thus, as was his custom, his firststrategic move was to locate the synagogue, fit in and then preach the everlasting gospel where possible. As recorded in Acts17, this apostolic team preached the gospel on at least three occasions or Sabbaths, most likely in a mixed synagogue arrangement, though some would hold that the synagogue, let alonethe would-be newly established Christian church was largely Jewish. Other scholars hold contra positions. Be that as it may, the missionary team seized the opportunity and preached the gospel to people who were in attendance at the synagogue though some rowdy fellows came along and disrupted the gospel dissemination enterprise (Acts 17:2ff). The rowdy group must havebeen upset to realize that the same menacing team of missionariesthat had wreaked havoc in other towns were at it in their town, and probably likely to succeed. The missionaries thus thrust all their energies into this polytheistic town, stirring the waters to the extent Paul and colleague had to literary abandon the townheading south to Berea, right in the footsteps of the Lord Jesus Christ. Having apparently frustrated the gospel effort at Thessalonica, these Judaisers may have fortified the native people with their pietic notions thinking they had completely extinguished the evangelical flame, but they were mistaken because later Paul would assert that their mission and visit to Thessalonica was not a failure (I Thessalonians 2:1; 2 Thessalonians 1:3) as the human eye would view it but was actually a resounding success given the power of the gospel once again demonstrated in the people’s thorough and complete transformation. Thus, in this worldly environment, the seed of the church was sown and steadily sprouted over the ensuing monthsand years blossoming over time despite the many setbacks. Therefore, it would appear that the gospel power was so effectualto the extent that the evidence of God’s grace was visible for all to see. True Christianity cannot be hidden, regardless of thecontext in which a saint finds themselves in.

What Paul and his companion did (their strategy, mission and approach)The Message of I Thessalonians Page 23

Paul must have probably purposed in his mind to preach Christ andHim crucified when he first stepped foot in Thessalonica. Having been disgracefully and shamefully treated at Philippi (i.e. Acts 16), Paul knew better what lay in store for him and his colleague, because not everyone has faith (II Thessalonians 3:2).With hind experience of opposition and a sense of mission, akin to what he displayed when he later went to Corinth (I Corinthians2:2), Paul did not waste time idling away or engaging in non-value adding matters. Instead, Paul went ahead to where he would best engage a religious audience, the synagogue arguing that Jesus was the Christ (Acts17:3). It would appear that the apostolic strategy was simple: Get to a place, locate a podium where you receive the best attention or audience and blast the gospel before exiting context. In a Greek laced context, unlike aJewish, one needed to put in a lot more logical reasoning rather than merely the miraculous because Hellenism was very much alive at the time. If they were allowed to stay, the team would give lectures, preach and teach for a period of time, say three years less or more before transitioning to the next mission point. Their mission would be very clear, singleness of purpose and minduntil the work was done. Thus, they would have worked out how best to approach a given context and then proceed in the power and strength of the master. The Jews demanded the miraculous to believe that someone had a divine mandate and commission to deliver a message but the Greeks based their belief in logical complex arguments in keeping with the ancient philosophers like Aristotle, Plato, Socrates, Homer and a host of others, hence Pauls’ “reasoning” with them in Acts 17:2. Thus, if one came to Thessalonica for instance, they would have to come across as learned, broadminded and able to wad through an avalanche of philosophical reasoning before they were given serious due attention. Paul was well able and equal to the task but most likely he chose to preach the gospel in its simplicity remaining true to the divine commission given to him on that Damascus road encounter way back in Acts 9. He definitely must have demonstrated flashes of being a great mind but kept the focus, toknowing nothing among them save Jesus Christ and him Crucified. Preachers need to learn these basic truths and facts. They also The Message of I Thessalonians Page 24

need to be socially intelligent, knowing the leading thoughts of the day. Secondly, Paul went to Thessalonica with full confidencein the potency of the gospel with its inherent power to transformentire spiritual landscapes (I Thessalonians 1:5-9;2:1) as was evident of the Roman saints much later in his ministry years (Romans 1:8). Paul was not only proud or confident in the gospel (i.e. Romans 1:16) rather he was sure that some would believe among the Thessalonians although others would be sure the reject the external call (2 Thessalonians 3:2b). This knowledge of God’sappointment to salvation of His elect gave much impetus to the team though they did everything that was humanly possible to ensure that their mission was a success (I Thessalonians 1:4; 2 Thessalonians 2:13). We observe from this strategy and approach that it is crucially important to be broad minded, well schooled and ready to meet the challenges of the times on the mission field because people respond differently to the gospel. What may appeal to one may not be so to the next, although we all know that God’s will triumphs in the end. Further we may rightly observe that our strategy must be as detailed and well planned aspossible and yet drenched in prayer and much trust in the Lord. Finally, God has His people everywhere and thus ours is to have fidelity to truth and faithfully proclaim it. The Lord will add the rest. Salvation belongs to him. That by no means negates innovation, responsibility, effort or planning but rather enhances them!

What they (i.e. Paul, Silas and probably Timothy) taught while inThessalonicaThe message preached at Thessalonica is in many senses reflected in the two epistles although admittedly, they seem to be reactions to what Timothy and others feedback to Paul (I Thessalonians 3). However, reading both the Acts 17 and the epistle narratives, we can safely construct or suggest what Paul’s message must have touched on. Remember that the first epistle is one of his earliest write ups so what he brings out isbasic Christianity, certainly not as refined, polemical or logical like Romans or Galatians, which in itself may have been a


reaction to a situation. A number of points come to the fore and may include the following:

1. Jesus was the Christ although some rejected him.2. Jesus was killed by the Jewish people although he was the

long awaited saviour.3. God has His elect all over the world and thus they will be

saved and thus be preserved to the end.4. Faith, particularly saving faith is not as common place as

many suppose then and now.5. Genuine faith will be manifest and visible for all to see.

Christians become imitators of the Lord and His children.6. There is such a thing as a literal Hell which is the final

abode of the unbelieving.7. The Wrath of God is real and manifests itself in many ways

in the present day and ultimately on the last day.8. The resurrection is real and to be expected. Some key events

must take place before the great perousia arrives. Ones’ eschatological view impacts on how they live now. In the case of the Thessalonians, it appears the imminence of Christ’s return affected their productivity and concentration on the mundane things of life.

From the foregoing, it is clear that Paul and his team mate, Silas, knew their subject matter very well and thus delivered what they had in the best way possible, despite knowing the odds that were arrayed against them. Gospel preachers must be very clear in their systematic theology and ensure their views are Biblically based at all times. The main blocks of systematic theology: Anthropology, Soteriology and Eschatology must be mastered although the third component (Eschatology) must may havea myriad school of thought because of its nature, genre and hermeneutic. That said, these must be very clear in one’s mind apart from other aspects such as Pneumatology, Hartiology, Pateriology, Christology, Ecclesiology or Church History etc which add up to make a good sound and solid Theologian. But much more than this knowledge is the need for a transformed heart by the person that would claim to be a herald of the everlasting gospel.


Compelling reasons why the missionaries hurriedly left ThessalonicaAs one compares the narrative in the book of Acts and the epistle, one can reasonably reconstruct the motivating reasons why the Missionaries suddenly left Thessalonica, almost abandoning ship as it were! From the natural eye, it would appearPaul chickened out due to the “heat” generated but not so, he didthe prudent thing so that he would live longer and spread the word far and wide. Having left Philippi in Acts 16, Paul went to Thessalonica, further south where we read that upon arrival, the team went to the synagogue. Unlike Philippi which probably had nophysical structure for instruction, Thessalonica probably had a significant Jewish population that warranted a synagogue where the team initially launched their mission. As they begun to preach, it is probable that for a while, things went on well but at some point, some rowdy people entered in, probably from the previous town they had been to stirring up confusion. Try as theymight, it became apparent that the best course of action was to transition to another place because evil people were evidently hot on their trails. They thus hurriedly left town and headed further south to Berea where they pounded away the gospel in a much better and sane environment. Although this was a pragmatic move, it is evident from I Thessalonians 2 that it was not an easy decision for many reasons. Firstly, Paul probably felt he was abandoning his young and fragile flock, thus betraying them. Secondly, he was humanly concerned for their spiritual and physical welfare much like what a prudent genuine parent would do. Thirdly, he feared for their progress given the hostile environment which had been generated against the faith by the unbelieving Jews as well as other Philosophers. For another thing, Paul was concerned that his action of hastily departing would be misunderstood by all and sundry either by the embattled young church or other people. He did not want to be perceived to be one of the usual orators or philosophical mere talkers of the day such as the Sophists but wanted to be distinct, thus strengthening the cause of Christ. Thus, his hurried departure would be misconstrued to mean something else hence his concern. The Message of I Thessalonians Page 27

Thus he writes in a sense to defend his action as well as to set the record straight asserting that God has a purpose to fulfil through his agents and he will do it regardless of whom he uses. All these arguments and others considered, the team was compelledto transition to another place in keeping with the Lord’s teaching in the gospels to go to the next town that would accept and countenance the gospel light. This gives insight into some troubling questions which missionaries often have to battle with.Should a mission field ever be abandoned? If so, when is it best to do so, what are the indicators? Should spiritual fruit be expected within a short or long space of time? In the case of theThessalonians, Paul laboured for scarcely three weeks and a church was founded, should this be the norm? What do we make of historical missionaries like William Carey that laboured for about seven long years before the first convert appeared on the scene? (Finnie 105) This is a dicey question admittedly but suffice it to say that God has His people all over the world and when we go in His strength, some will definitely believe no matter how far, hard or remote the place is. David Livingstone laboured away in the heart of Africa for many years and dying in 1873 having only a handful of converts but it was he that opened up Africa to Christianity! Every time this writer drives past Chitambo area towards Northern-Eastern Zambia, he cannot help butrecollect that somewhere in the Chitambo village lie the remains of this great gospel hero8, David Livingstone9. The Lord leads usdifferently but we must be ready for His leading. We may not necessarily go through the same struggles that others have had tocontend with but one thing is sure, salvation is of the lord. Speaking for myself, at times, it may be the prudent thing to close a mission station having tried our best and clearly the lord is pointing in a different direction. When those burdened

8 Though some argue that the Bible and Christian history in general has no heroes but what God graciously made them become. They were all sinners saved by grace at the core. This school has a point for sure but certainly, it is equally true that some distinguished themselves, akin to those in Hebrews 11.

9 You could refer to Chancellor Dr Conrad Mbewe’s monograph on this missionarypublished several years ago by the Evergreen book store.The Message of I Thessalonians Page 28

for the work evaporate, it may be time to move on, though we mustgrapple with a wounded conscience of having failed the Lord. Peace will come from on high if it is the right decision though the regret never subsidies. The probable impact of the gospel-post mission visit

From what we read in the epistles, it is evident that the gospel enterprise went well and accomplished its objectives, despite theseveral setbacks it encountered in its delivery. It is evident for instance that the gospel so transformed its subject to the extent that it was virtually impossible to ignore or not notice the lasting change/transformation (I Thessalonians 1:9; 2 Thessalonians 1:3). Further, these transformed hearts became new learners of the way of life in Christ. They became imitators of God and a model for other churches in Christ (I Thessalonians 1:6-7). Their sense of mission, belonging and expectation of going to Heaven was all too clear for all to see. Further, these people had a new lively hope in Christ and were able to confidently talk about the joy of being a child of God despite the momentary challenges they faced from their countrymen, kinsfolk or even losing their livings. Akin to what the Puritans went through during the great ejection of the 1600s, these primitive saints gladly endured all things for Christ and thus could rejoice ever more, even when the circumstances surrounding them were not palatable. When the gospel comes to town and truly touches someone, they are never the same again. This writer recollects just how powerful and effectual the gospel preaching was when he came under conviction of sin. It was during a Scripture Union youth camp way back in 1987 when for the first time, the gospel was preached in all its clarity that he had no peace until he closed in with Christ. He left that camp a totallytransformed person, never to look back at sin the same way. As hegrew in the faith, he soon discovered that sin was still rattlingaround in his body and entered into a life long battle with the world, the flesh and the Devil. (I John 2:15ff; Romans 7:22ff; James 4:4). There was another side to his spiritual progress, making errors along the way because of sincerely misunderstanding


some scriptures. This is the negative impact of the gospel that even the Thessalonian believers experienced. Their eager expectation of Christ’s imminent return so confused them to the extent that they progressively neglected obvious aspects of theirresponsibility. They ceased to work hard, probably sold their property in a bid to wait for the Lord’s sudden return from the skies. Although they were right to expect Christ’s return, they lost sight of other aspects of life and thus were subject to the charge of being idle. Naivety in many matters can at times cause trouble for some people, as has been the sad experience of many people who have professed the faith. There was a time in Zambia when once a person professed to be born again, immediately familymembers would get worried that they would do crazy things such asprematurely quitting school! Half the time, the said relations did not cast an eye on the transformed life and attitudes but on what was not being done rightly, given the dichotomies of world views that many evangelicals embraced-the worldly or spiritual sides to life. This writer was equally swept by this current but only recovered several years later. Unfortunately, others never recovered and have had to pay the price of being unbalanced.

As for Thessalonica, the impact may not be immediately apparent from any of the texts except that their transformation was the ‘talk of town’ to the extent that people in far flung areas and towns heard about the powerful transformation that took place (I Thessalonians 1:7-9; Romans 1:8; Colossians 1:4). From the narration in I Thessalonians, it is probable that the apostle primarily has the Christian world view10 in focus but it could also equally apply to the unbelieving having noticed the radical changes in the small company of believers at Thessalonica. While the saints may have been encouraged at the births, development and growth of yet another Christian entity, the unbelievers may have been startled at the great changes in attitude, focus and perseverance of once reckless and probably heathen residents of Thessalonica who were now professing a new living faith in one Jesus Christ rather than the idols they had all been accustomed

10 Or “Evangelical world view”The Message of I Thessalonians Page 30

to. Where the Spirit has passed in salvation, certain fruit will inevitably come to the fore regardless of one’s background, learning or status in society. Spiritual birth marks of humility,perseverance, love, joy peace patience (Galatians 5:22-23) and a whole host of graces ebb out of a living soul. Although this group of spiritual enthusiasts may have started small, weak and frail, it probably garnered potency over time with more people increasingly getting interested in the life giving message. Even if the case were not many people converting to the faith, the lives of that tiny company of believers had such a lasting impactand influence on the unbelieving world. The Christian life correctly lived radiates much hope and light for all to see (Matthew 5:13-16). Thessalonica as it is today

Having blasted away the gospel, Paul hurriedly left Thessalonica (Acts 17: 10) and hit the road southwards towards Berea, all the while thinking about the fragile saints he had left behind. Were they truly converted? If so, could they stand the test of time and persecution? What would they think about this God, in whom tobelieve meant immense suffering? What about the teaching passed on to them, had they fully and completely understood it, given the short time spent with them? These and many other questions may have raced through the mind of the extremely affected apostleas he hurried along to the next town. His heart was broken because he had to tear away from them, at least physically, so that he could continue the all important mission of spreading theGospel in the far flung places such as Berea and beyond before finally arriving at Athens and onwards to Corinth (I Thessalonians 2:17-18; Acts 17:5-10). We are not told the physical conditions of the town after his maiden voyage there butone thing is sure, Paul’s team affected the spiritual landscape by introducing the eternal gospel in those heathen towns. In a sense, they were virgin territories which could only over run by the powerful divine gospel, which is the power of God for the salvation of those that believe regardless of ones context whether a place of culture and learning like Athens or complex


organized cities like Rome which was the seat of the Roman empire. The gospel has power to blast through all these human made cultures and yet remain relevant. Thessalonica was no exception because a number turned from idols to the living God and all could see it right before their very eyes, despite the pioneers having fled to safety. It would not be too much to add that once the gospel is rightly understood and applied, it bringsabout spiritual and moral changes in society which are far much more humane and reasonable. The Thessalonica before and immediately after people left may have in many senses appeared physically the same but some of its inhabitants were never the same again. At regeneration, the physical faculties remain the same and so the human status in life but the inner being is renewed to be like God. They are also adopted as Children of God and their spiritual status so lifted to be co heirs with Christ! The spiritual eye can discern this from afar which may be difficult for the worldly to spot.

Today, the town still exists as Slonika (or ‘Thessaloniki’ according to Dr Robert Cara) with some of its ancient land marks still extant for the visitor to see. The glorious Roman architecture and Greek influence are still evident from previous generations though not much remains of the vibrant churches that Paul wrote to. It is however heart-warming to know that many heritage sites have been preserved from which we can learn about the past when the gospel had its profound effect, early in Paul’smissionary endeavours. Apart from its historical assets, the townhas steadily developed into a modern city though arguably not as prominent as it was in ancient times. New buildings, vehicles andbigger populations grace this ancient city port. It would be a great place to visit and feel what it must have been for the apostolic team in those far flung centuries in history.


Chapter 3

Brief exposition and commentary on some key passages from I Thessalonians

The book of Thessalonians has very important salient themes in varying degrees but each of these are interconnected themes. A verse by verse exposition will reveal that as the Christian livesor interacts with others, they are ploughing through a number of different theological and ethical themes. Though a verse by verseexposition is possible, edifying and laborious an undertaking, itis none the less beyond the scope of this work. This writer has elected to pick out some important key verses and briefly commenton them highlighting the overarching themes on each chapter in the process. Generally, the book addresses a number of points as earlier hinted at. The apostle wrote with several motivations in mind and as a reaction to the report that Timothy gave him (Chapter 3:6). Firstly, Paul writes to encourage the young company of believers at this relatively new church in a pagan context and world. Secondly, Paul comforts the saints who had experienced some deaths among them. They were evidently worried and discouraged thinking that their loved ones would miss out on the great future happenings. Thirdly, Paul teaches several doctrinal and ethical truths. While he mentions some in passing, he takes time to explain the great Parousia in relation to death.Finally, he corrects some misconceptions and misapplications of some of the truths he had taught whilst among them (refer to Acts17:1-9). He had proved from the Old Testament that Jesus was the long expected Messiah and that he had to die and rise from the grave, which generated trouble for him. Having proved from the scriptures with some spiritual fruit, Paul hurriedly left the


town (I Thessalonians 2:16-3:2) but his heart was still with them, though at a distance. Probably included in Timothy’s reportwere some deviations from proper conduct and thus he wisely corrects these areas of concern. The book ends with exhortations that would for generations encourage the saints. Let us thereforedelve into exploring the truths hidden in the five chapters of the book.

Note that in this brief exposition, we use the 2011 New International Version (NIV) Bible edition, though the earlier version of 1973 or 1978 is preferred for its richness.

Chapter 1 Overarching theme in chapter: Thanks to God and fruitful

graces: Love, faith & Hope (these being Christian armour parts)

1 Paul, Silas[a] and Timothy,

The letter commences with a salutation stating the authors of theletter, though Paul is clearly the primary author with his colleagues signing off what he has written as representative and correct. In ancient times, letters started by stating the author(s) unlike what obtains today. Silas and probably Timothy were Paul’s companions on the second missionary Journey with Timothy being first mentioned in Acts 16. It is important to be clear in sending out a written message rather than remain anonymous as this breeds suspicions and proves that the author iseither a coward or has some sinister motive. In every team, thereis a leader, and in this case, the apostle is.

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

The letter is addressed to a church (ecclesia) located in a particular area of Macedonia, Northern Greece or more accurately present day Turkey. The church by simple definition is a group ofbelievers who congregate in covenant agreement where Jesus Christis the common denominator and basis, hence the words “in God the


father and the Lord Jesus Christ.” Any congregation that is not Theo-centric is no true church at all. Further, there should be adistinction between a church building and a church. One is a physical structure while the other is spiritual bound by Christ’sSpirit.

Grace and peace to you.

The apostle wishes a blessing for this church, coined a benediction. This was common place in the age and basically called upon God to pour out his blessings on the target people. This is a fine way to communicate grace among believers and should be encouraged in every age.

Thanksgiving for the Thessalonians’ Faith2 We always thank God for all of you and continually mention you in our prayers. 3 We remember before our God and Father your work produced by faith, your labour prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.

Thanks giving should and actually characterizes the Spirit filledsaint, whether in private or public prayer. As they carry along in life, they continuously are offering joyful prayers to God forthe many things that He does. His mercies are indeed new every morning despite the odds that confront the saint. Although at times buffeted by trials and temptations round about, the saint can confidently look to the future with a renewed hope each day. Much more, they rejoice that other people are regenerated at all and share a like faith as their own. To see similar traits and graces emitted from other mortals is a rare and glorious sight and causes the spirit filled saint to well up in praise to God. The apostolic team (as evidenced by the editorial “we”)11 always thanked God every time they bowed the knee to trade with Heaven for souls. As they petitioned Heaven for souls or gave thanks, the thought of the Thessalonians was like icing in the cake

11 Dr Robert Cara, in his Thessalonian commentary, highlights this aspects of the “editorial we”. We think it is a great suggestion and conclusion and have thus adopted this view. The Message of I Thessalonians Page 36

because their case was so vivid despite being born out of trying afflictive circumstances. The grace of God was clearly evident intheir lives and for this the team rejoiced. Three specific key points are mentioned which, combined together prove the genuineness of the salvation of these people and were prayer points for the missionaries. The text mentions faith, hope and love as irrefutable evidence of God having truly worked in their lives. Their faith prompted particular works to emanate from their lives, not that their works were the basis of their salvation but that living faith produces works of righteousness. Then there was the willing labour to serve even in mundane thingstriggered by divine love and finally they persevered in those works and trials because of the hope that they had in the living Saviour. In a sense, at least two of these were fruit of the Spirit with the hope looking to the future and at the same time serving as a comfort or propellant to greater diligence and patience amidst afflictions round about them. The one basis for all these graces was because of their mystical union in Christ which compelled them to continue to live the seraphic life. Spirit filled Christians always rejoice when they see the evidence of divine work in other saints regardless of their status, denomination, rank or back ground in life. Where others see nothing special or worth of note, the spiritual parent rejoices at the first strides towards maturity that their children seem to be making, albeit that they stumble and fall as they learn the walking steps.

4 For we know, brothers and sisters[b] loved by God, that he has chosen you, 5 because our gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction. You know how we lived among you for your sake.

The Thessalonians were elected by God from before the foundationsof the world (Ephesians 1:4) hence their response to the gospel despite the great odds that attended its preaching. They are styled as “brothers”12, used in a generic sense (to mean both male and female) because they had been transformed by the Gospel when they were regenerated. God’s grace cannot be resisted by 12 Earlier version of NIV before the 2011 edition, KJV uses “brethren” The Message of I Thessalonians Page 37

that token and makes people willing in the day of His power. Being apples of God’s eye, the saints are preserved to the end but in between must live the Christian lives with perseverance. The gospel call is to all regardless of their creed, back ground race, status or rank in life. The Holy Spirit is able to sweetly transform a once hopeless, obstinate and rebellious sinner into asaint heading for Heaven (Psalm 110:4). Though the word is preached with words, human words, it is none the less accompaniedwith divine power and energy hence its potency. The Thessalonianswere radically transformed in the day they heard the gospel and those ordained to eternal life believed (Acts 13:48). This churchtherefore was composed of the called out ones whose fruit was evident and thus pleasing to God. Evangelists and preachers must thus go forth confidently and in the name of the Lord because someone somewhere will believe despite the challenges and hurdles. The case of William Carey13 should serve as an encouragement that no one can over -power the gospel. True, they may reject the external call but not the internal call wrought bythe Holy Spirit in regeneration (Titus 3:5-7). Paul’ missionary team thus entered Thessalonica boldly knowing that God had his elect even there, all they needed to do is faithfully declare thegospel as best as they knew how. At times we quarrel about the methods and timing but what is important is the faithful deliveryof the word knowing that God will certainly do His part of the bargain, if bargain we may call it because He sovereignly acts when and how He pleases. Apart from fidelity to truth, the way welive and conduct our business is equally important. It may be an eloquent persuasion to some people to consider the Christ, a sortof apologetic in some sense. Since salvation belongs to the lord,we are confident that the Holy Spirit sovereignly brings about deep conviction otherwise the unbelieving world can outwardly reject our outward gospel claims though they certainly cannot ignore a great life well lived for God!

13 Refer to a work by Kellsye M. Finnie entitled ‘William Carey by trade a cobbler’ published by Kingsway Publications. Other titles exist that would be helpful too.The Message of I Thessalonians Page 38

6 You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. 7 And so you became a model to all the believers in Macedonia and Achaia. 8 The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere. Therefore we do not need to say anything about it, 9 for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath.

The Christian life can be lived out as much as it is one to be claimed by word of mouth. Being a citizen of two kingdoms, the Christian is relevant on the earth while casting one eye to the skies as they eagerly wait for the Lord’s return. Often, we imitate what we see from others we respect. We influence others too, now that the gospel has invaded our hearts irrespective of the circumstances. This is the inherent power of the gospel. We can further assert that Jesus is the great deliverer spoken of inDeuteronomy 18 and has rescued the elect from the eventual, actual literal wrath of God. It will be an eternal torment for the wicked that presently trifle with holy things and reject God’s message and messengers. The once dead saviour rose from thegrave as earlier prophesied triumphing over the grave, plunderingSatan’s kingdom in the process and exalting the name of the Lord.A genuine saintly life cannot be hidden (Romans 1:9; I Thessalonians 1:8-9). It soon becomes the “talk of town” especially if one has radically transformed from the dominion of darkness (Musonda 10; Blaschke 93; Wolford 135-36).What a stark difference their lives are! What a contradiction! There is a thorough, total inward transformation which causes the regenerateto be eschatological in their outlook to life. This sends out resounding echoes in the immediate context one resides in. But more than that, their lives after regeneration cannot be ignored.Remember Daniel? (Daniel 1 & 6) Despite being in an alien heathenpolytheistic context in Babylon, far away from Israel, his life was too loud to be ignored. Recollect holy Joseph? (Genesis 37ff). The same was true of the Thessalonians after they became Christians. So potent and effectual was their change that other


saints begun to imitate them, turning into a model in the process! That’s what divine grace can accomplish!

Chapter 2 Primary theme: Evangelistic effort to Thessalonica not a

failure but a resounding success. Pastoral care and concern for the Thessalonians. Inspiration of God’s word.

Paul’s Ministry in Thessalonica

You know, brothers and sisters,that our visit to you was not without results. 2 We had previously suffered and been treated outrageously in Philippi, as you know, but with thehelp of our God we dared to tell you his gospel in the face of strong opposition. 3 For theappeal we make does not spring from error or impure motives, nor are we trying to trick you.

Often when gospel preaching is to take place, much opposition is encountered. This was the case with this apostolic team when theyarrived at Thessalonica, a Hellenistically inclined and influenced context. The people were probably philosophical in their thinking and thus Paul had to “reason” with them (Acts 17:2). However, as he reasoned and declared the gospel, some people became offended because of the inherent gospel claims and the apparent success that was resulted. This rowdy group generated quite a stir to the extent that the team had to leave, more or less abandon the gospel station, at least as viewed from the human eye (Acts 17:4ff). Yet Paul asserts that it was not a case of scampering away but a strategic move calculated to allow further witness in that town when other missionaries returned or passed through (Hale 539). The prudent thing at the time was to leave town and then return later. Paul eloquently demonstrates his intentions in the passage though he ended up sending Timothy instead. One bold statement worth noting here in this chapter is that the word of God never returns to Him void for it accomplishes what it was meant to be (Isaiah 55:11). Evidently,


the short time they spent at Thessalonica14 bore some spiritual fruit as demonstrated by the constituted church there. The philosopher of the day was wont to suggest that the work was a dismal failure hence Paul’s hasty departure, but the reverse is actually true because the gospel never fails! It irresistibly drew some to Christ despite the animosity and trouble. The numbers of believers may not have been as many as the sophist philosophers of the day but certainly the lasting change which occurred in these Thessalonians were eternal and permanent unlikethe charged philosophical reasoning of men that soon wore off when a person changed location, mental state or status! Preachersmust look at the positive side of things, because God is doing a great work, sometimes invisible to the eye! Furthermore, preachers must be patient as they preach because salvation belongs to the Lord (Jonah 2:9; Revelation 7:10; 19:1). Although they are to be as persuasive (i.e. appeal to the heart) as they can be, they should rely on the Paraclete to sovereignly and monergistically do His regenerating work.

4 On the contrary, we speak as those approved by God to be entrusted with the gospel. We are not trying to please people but God, who tests our hearts. 5 You know we never used flattery, nor did we put on a mask to cover up greed—God is our witness. 6 We were not looking for praise from people, not from you or anyone else, even though as apostles of Christ we could have asserted our authority.

The apostle demonstrates that contrary to what some people aimed at portraying, that his ministry was a dismal failure, he assertsthat God had honoured His word by the radical transformation thatresulted. He claims that he was different (with a different motive and spirit) from the philosophers of the day whose main aim was to extort money out of their audiences. The apostle proves that his mission was radically different, aimed at winningthe heart and being rather than merely the intellectual aspects of the person. Churches need to be warned repeatedly and at 14 Probably 3 weeks only or slightly more; Acts 17:2; Cara suggests that a three week period in the Synagogue (though not in one sequential order) and others elsewhere outside the Temple, this should then sort out the apparent differences with Philippians, I Corinthians and other epistles.The Message of I Thessalonians Page 41

different times (Ryle 72)15. Paul was confident because of his divine appointment (Galatians 1:5; I Timothy 1:12 etc) He furtherdemonstrates that as a herald of the King of Kings, his mission was special and tended to affect their entire person with the lasting effect of eternal salvation, rather than merely tickling men’s sensational minds, important though that may be. Thus, whenPaul’s team set foot on Thessalonian turf, their mission was veryclear: to preach Christ and Him crucified (I Corinthians 2:2). They purposed to know nothing among them except Christ, much likewhat they did when they later went to Corinth. God should be the centre and focus of our Gospel ministry, regardless of where we are or go. The mode of doing this may vary here and there but thebasic content remains essentially the same. If Christ is central to our ministry, then things will be different for all, includingthose from evidently pagan or even savage tribes! Isaac Watts captures this thought very well in his hymn “Jesus shall reign where’re the sun…” He makes bold statements amounting to the factthat nothing can stop the advance of the gospel, especially if itis preached from correct and sincere God glorifying motives. Sadly, many contemporary preachers today scarcely preach the gospel (if they preach the true gospel at all! Most of what we hear or get is mere humanistic motivational talks unlike what we read of in Philippians 1:22ff where the motive not the message was what was wrong.) with correct motives. What is even worse is that many do not even preach Christ at all! They major in motivational speaking, tickling people’s intellects akin to the eloquent philosophers at Thessalonica when Paul first arrived there in about AD 51 or 5216.

7 Instead, we were like young children[a] among you. Just as a nursing mother cares for her children, 8 so we cared for you. Because we loved you so much, we were delighted toshare with you not only the gospel of God but our lives as well.

One distinguishing mark about genuine ministers is their pastoralcare for their flock. Despite having spent a relatively short

15 JC Ryle, Warnings to the Churches, The Banner of Truth Trust, 1967 edition

16 Some suggest an earlier date of either AD 49 or 50 with good reasonsThe Message of I Thessalonians Page 42

time at Thessalonica, the apostolic team were evidently distinguishable from the rest of their rival colleagues whose main aim was to earn a living out of motivational philosophical talks. The missionaries were different because they cared for their flock in all aspects far more than just the intellectual components which the Greeks idolized. The apostle uses an analogyfrom everyday life where nurses would be employed wealthy families to take care of the children, correct, train and in manysenses pump life skills into the children. These nurses were therefore more than just caretakers but they did far much more interms of building the children’s esteem, philosophy and outlook to life. Theirs was huge task including disciplining and comforting as well. Paul likens their method to those caring nurses whose aim was to bring the best out of the children. On the contrary, Paul’s discreditors and clown philosophers had nothing of the sort in their agenda. It was therefore easy to determine who really cared viewed from that perspective. At times, people may ridicule and throw mad at the saint but an eloquently godly life is not easy to while away! By their fruit you shall know them Jesus once said!17 The missionaries had a great argument fostered by their sober godly lives. A further point worth noting is the attitude and manner with which they handled the fragile and novice Thessalonians. Despite strongly holding on to final perseverance or eternal security of the saint, Paul rather executed his responsibility very well much like a parent does to their children to whom they are bonded. Theolder version of the NIV (I.e. before the 2011 edition) reads better on verse seven stating that they were “gentle among you” akin to a nursing mother so that the best was generated out of them. Christians have a duty to love or care for all people regardless especially those of the house hold of the faith, particularly novices for they are very delicate and fragile (Galatians 6:10). This care is what makes the difference to people of other false religions because the concept of love is absent. We may further argue that when dealing with fragile or deadly substances, we take extreme care that things do not tilt

17 Matthew 7:16The Message of I Thessalonians Page 43

the wrong way. This writer once kept three extremely fragile Turkey poults. Meticulous care and attention was accorded them or else they would have all perished in a day. Despite losing twoof them, the writer learnt just how careful and meticulous one ought to be when building up new born babes in Christ. The movingmotive should be correct as well, which is love or else you will soon abandon your project. Love enables you to offer your life and open up your very bosom to the saints so that they may grow well, properly nourished on a good balanced spiritual diet. The days in which we live desperately need more than outward cosmeticassociations but a kind of discipleship and mentorship the apostles knew so much that even after Paul hastily left, he couldconfidently refer to the great times they previously shared, despite the short time among them. Many a preacher and minister are disjoint and afar from the flock they would minister among. It is said of C H Spurgeon that he had a church membership of about six thousand but he knew most of them by name! Here was a mighty international accomplished preacher and yet everyone had apiece of his heart. ‘Incarnational’ ministry is the way to go, not what we witness in many of today’s mega churches18. Certainly, Richard Baxter’s “Reformed Pastor” and Charles Bridges’ “The Christian Ministry” offer much insight into this grand work of effective pastoral ministry19. The contexts may have changed but the principles remain the same, souls must be cared for in appropriate ways.

18 Though nothing wrong with a large Biblically sound and functioning church! Incidentally, chances are that the early churches were far much smaller in that they were “house churches” rather than mega churches. Perhaps the persecution and difficult times dictated this scenario. Further, the early churches did not meet in “church buildings” as we have them today but in homeswhere an elder (or possibly a plurality of them) oversaw the work. It therefore may mean that one with a small congregation must not despise the onewith a big congregation and vice versa. Each is blessed differently though both must endeavour to keep within the Biblical mandate and proper church functioning norms.

19 Both these volumes have been published by the Banner of Truth Trust and available to the world. The Message of I Thessalonians Page 44

9 Surely you remember, brothers and sisters, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you. 10 You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed.

Paul takes his readers down on memory lane and repeatedly refers to mutual historical facts which they very well remembered. He ismost effective and wise who leads by example. The apostle proves that his departure was not a desertion per se but that they had stuck it out all for the sake of the gospel despite severe opposition. Paul points to several evidences that proved that their enterprise was a genuine cause emanating from love for them. Some of the clear ones were the toil, perseverance, hard work and their deliberate decision to overlook what was due to them all in the quest to lay an example for the believers as wellas demonstrate that their mission was not about money but their well being eternally. Not only were the Thessalonians eye witnesses but God Himself who searches the motives of our hearts would attest to the sincerity of what they did together. Apart from what they did among them, Paul points to their moral attributes, behaviour and conduct among them which again was different from their heathen opponents. A holy life is essential to gospel ministry and witness without which no one shall see theLord. One wonders how many people will be saved, let alone impactthe world around given the low levels of sanctification, holinessand witness in today’s church. Most of them have imbibed, yea been engulfed by Gnostic and post modern thinking modes which abhors absolutes. The Apostle unashamedly asserted that there is such a thing as right or wrong, good or bad! One’s world view affects their actions, perceptions and decisions. It is good to be clear.

11 For you know that we dealt with each of you as a father deals with his own children, 12 encouraging, comforting and urging you to live lives worthy of God, who calls you into his kingdom and glory.

Paul returns to his earlier argument of care, though this time heuses the picture of a Father in relation to their children.


Basically, he posits the idea that fathers have a significant role to play in their children’s well being because they do far more than provide the basic necessities of their progeny but build character, motivate, inspire, offer direction and leadership among many. Fathers pass on certain public skills needed to face the world around them, often putting iron in theirchildren’s bones so that they confidently pull through despite the odds. According to Paul, a Father is firm but gentle, encourages, comforts when the chips are down and urges on the down cast in matters worthwhile, in this case in holiness whichpleases God. Spiritual fathers are a rare breed in these degenerate times but can do much service to the church of Christ.Far much more than offering psychosocial support, Fathers often urge their children to have a long range view of life, the biggerpicture as it were. The missionaries successfully played that function whilst they laboured among these saints, recently hewn from the corrupt rock of the world.

13 And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, theword of God, which is indeed at work in you who believe.

When the gospel was first thundered at Thessalonica by the missionary team, several reactions were resulted. Some accepted the gospel claims while others were sceptical. Still others violently rejected what they perceived as outrageous claims aboutthe long awaited messiah of the world. How could one mere mortal called Jesus possibly be the saviour of the world and from what? How come these heralds boldly asserted that the gentleman who hadbeen killed in Judea was alive? These people were ready to stake their very lives for what they stood for. Even more amazing was the fact that some gullible people believed and accepted this incredible claim? Paul knew better and commends those that believed and in so doing lays one of the clearest land mark statements relating to the correct attitude and reaction to the inspiration of scripture. The Puritans, a generation of past Christians prized this verse highly because it underscored their largely presuppositional view of scripture. We may further


conclude that, the letter claims that the spoken word to the Thessalonians was of divine origin and thus could not possibly contain error , human innuendoes or false hood (refer to Galatians 1:11). The word of God is what it simply is; authoritative, inerrant and reveals God to man (i.e. God breathedII Timothy 3:16; I Peter 1:18-20). If the Thessalonians did not have that whole rounded integrated view of scripture, they possibly would have rejected the word like all other natural men as often happens in these degenerate days where postmodern thinking reigns supreme, at times even over throwing once established sound conservative theological seminaries. Thankfully, the Thessalonians believed the word and so were savedfrom the ensuing wrath. The word must be preached in its totality, simplicity and fullness. No part of it must be left outof relegated to the peripherals as often happens in these degenerate days. Amazingly, even among evangelicals today, some reject or doubt the inspiration of scripture as well as doubt itsveracity or comprehensiveness20. The apostles were very clear on this matter because all scripture is given by the inspiration of God, yea, God breathed and never crafted by man’s ingenuity or craft. This word has been attested by it almighty saving power inthe lives of the elect. Notice that Paul was elated by the attitude of and the manner in which the word was received, “as itactually is,” the same word of God. It has divine power behind itand ensures that the elect are regenerated when they hear the word. More than that, the novices and spiritual light weights arestrengthened and edified by the word of God. We may thus safely conclude that attending to the ministry of the word is very 20 Some well-meaning saints even enter a marriage of convenience with secularism, evolution or humanistic thought. While their work is appreciated such as that by Dr John Wright or other Scientists, we must never sacrifice the inspired page on the rationalistic alter of empirical reason (though this may have its place in apologetics). Have a look at Dr Wright’s book ‘designer universe’, a good attempt to close the apparent gap between science and the Christian faith. In the end, unfortunately, the Doctor ends up with a theisticevolution view rather. Some aspects of evidential apologetics may accept the view proposed by Wright but not the presuppositional view adopted by the Apostles in the main. The Message of I Thessalonians Page 47

important and crucial to the spiritual growth of a person as it is one of the means of grace for spiritual growth. Pity the man that trifles with the word or regards lightly listening or preaching the word of God.

14 For you, brothers and sisters, became imitators of God’s churches in Judea, which are in Christ Jesus: You suffered from your own people the same things those churches suffered from the Jews 15 who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to everyone 16 in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last.[b]

Notice the powerful effect of the word of God written! It makes people become imitators of their mentors! In imitating others, the saints at Thessalonica attracted a lot of criticism, ridiculeand persecutions of all sorts. What is worse, this animosity camefrom their own countrymen, probably because their lives were radically different from the rest of the people around. If anyonewants to live a godly life, they will certainly be persecuted because their outlook, world view and may we say culture or philosophy of life will often be at variance with the popular trends of the day (2 Timothy 3: 12ff). The true saint is liberated as far as the word of God can permit and this alone annoys the unregenerate. Whilst asserting that the saint is liberated, the apostle alludes to the atonement of Jesus Christ when he died for the world (Bonsall 55 [vol 1]). The extent of the atonement is a subject of ferocious debate but suffice it to say that Jesus died for sinners. This warms the heart of the justified sinner. The apostle makes another land mark though startling statement, that the Jews were guilty of killing the Lord of life which was a great sin in and of itself21. They cannot countenance change in other people as a result of neither 21 Some in the present day find extreme difficulty with this assertion becausethey perceive it as anti-Semitic. They prefer the use of “Jewish leaders” rather than the blanket “Jews”. Another school wonders why Paul, a Jew himselfwould seemingly come across as though he were not a Jew. They think he is too strong and somewhat emotional. Both these arguments are hollow, a mere productof postmodern thinking and liberal theology. The Message of I Thessalonians Page 48

evangelical preaching nor will they accept they gospel claims themselves. The saint should not be surprised when they encounterhostility but take comfort in the fact that God will certainly vindicate them at a future time when history is wrapped up. God’swrath or eternal reaction to sin abides on those that remain obstinately unregenerate. This wrath is manifested in different ways including it being demonstrated today. Romans 1:18ff gives agood description of tis wrath and its ramifications.

Paul’s longing to see the Thessalonians17 But, brothers and sisters, when we were orphaned by being separated from you for a short time (in person, not in thought), out of our intense longing we made every effort to see you. 18 For we wanted to come to you—certainly I, Paul, did, again and again—but Satan blocked our way. 19 For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? 20 Indeed, you are our glory and joy.

When Christians separate for any reason, there is a tearing of emotions that takes pace. Depending on the nature and circumstances of the separation, much emotion is involved and maycontinue to affect the persons in question long after they have separated. In that sense, they may be said to be separated physically but not spiritually as was the case with Paul’s team and these people, hence the sending back of an emissary from either Athens (I Thessalonians 5:2) some time that same year, allbecause of the concern for each other. The hymn “blessed be the tie that binds our hearts in Christian love” was authored in a context when the pastor had to leave one congregation for another, what emotion it evoked! Almost the entire congregation broke down, because they had been so intertwined, attached and bonded emotionally. However, this was a peaceful separation. The one recorded in this text was a forced barbaric one brought aboutby animosity and much trouble to the extent that the prudent thing was to leave by night perhaps and later send one among themback to Thessalonica, although Paul himself would have loved to have gone back in person. Geoffrey Wilson suggests that Paul’s sudden departure, yea, ‘apparent desertion’ distressed him a lot


as would do to any right functioning individual22. Ministry may not be easy but persistence is essential. If we cannot do something because of some providential circumstance, we try otherways or learn to read the meaning of that providential occurrence. In this case, Paul identified Diobolos (i.e. Satan) as the cause of this hindrance, hence the sending of other team members (T. Brooks 112). How he discerned that it was the work ofthe enemy remains open to discussion but whatever the conclusion,the Holy Spirit made clear to him that Satan was at work, trying to hinder the work of God by “digging a deep trench” in the road to separate the two parties. Christians must be sensitive and alive to the fact that Satan is alive and active, prowling aroundlooking for someone to devour (I Peter 5:8-13). He means businessand will not stop at anything if only he may kill, steal or destroy his target (John 10:9-10). Ministers should especially watch lest their ministries be wrecked23. On the other hand, it is a great joy when spiritual progeny makes head way in all matters relating to this life and the next, no wonder Paul could assert that the Thessalonians were his joy, glory (GK: Doxa) and crown!

Chapter 3 Great encouraging feedback from Timothy, holiness and

sanctification enjoined.

1 Thessalonians 3

22 Wilson G. (1982). I & II Thessalonians/I & II Timothy, Banner of Truth Trust, pp10

23 Reading Thomas Brooks’ Puritan classic is a certain aid and help to the Christian. For long time ‘Precious remedies against Satan’s devices was a celebrated work and has great value in every age. The paper back is published by The Banner of Truth Trust. Another work worth reading is that by William Gurnell, another Puritan writer on the Christian armour as depicted in Ephesians six. ‘The Christian in complete armour’ in its original version is very detailed but worthwhile read. Thankfully, an abridged version in three volumes has been published by the Banner of Truth Trust. The Message of I Thessalonians Page 50

So when we could stand it no longer, we thought it best to be left by ourselves in Athens. 2 We sent Timothy, who is our brother and co-worker in God’s service in spreading the gospel of Christ, to strengthen and encourage you in your faith, 3 so that no one would be unsettled by these trials. For you know quite well that we are destined for them. 4 In fact, when we were with you, we kept telling you that we would be persecuted. And it turned out that way, as you well know.

As a result of the emotional torment and attachment, there was some action taken, to send Timothy to Thessalonica (most likely from Athens) to establish whether indeed a work of grace had beenwrought in the hearts of the Thessalonians, given the hurried departure and relatively short time spent with the novices. The young man faithfully undertook the long trip up north, noted whatwas going on and trekked back with a report in hand, which occasioned the writing of the first epistle. Timothy clearly had an agenda: to find out how they were doing, whether a church was truly established and if so, offer some comfort and then return to base having edified the saints who were apparently in deep weeds at the time. True genuine love and concern triggers action and will not rest until feedback or something is done. One of them is to select the best emissary with the correct trained eye suited for the occasion and this came in the person of Timothy. He accomplished his mission with distinction and gave occasion tothe home team to rejoice at having “scored” by God’s grace. Paul reminds them of what he had discussed with them when he laboured among them and proves that things came to pass exactly as envisaged. It is important to pass on edifying information whenever we are with the saints because a time may come when it would not be possible to communicate or pass on certain gifts or even words. Paul thus can easily use his earlier words as a reference point, which itself strengthens his argument.

5 For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter had tempted you and that our labours might have been in vain.

Paul held the final perseverance of the saints. He knew that the saint was eternally secure and would eventually be kept by grace


to the very end. Not one of God’s elect would be missing at the lamb’s supper in Heaven. But amazingly, we see the pastoral humanside of Paul in this section where he expresses some concern and anxiety. He could not stand being apart from his treasured ones for long hence his anxiety. While taught elsewhere that the saintshould not be anxious about anything (Philippians 4:13), here he is not satisfied with vague picture around those he loves the most. Those we love most, we shall be concerned about their welfare. Thus, though he knew and held that the saint is safe in the Father’s hand, he knows that Satan will still attempt to snatch them out of God’s grip though unsuccessful. Speaking from this side of the grave, it is right and proper to be responsible and show due care and diligence to ensure that everything is well. That does not suggest that anxiety is an ‘okay’ thing but simply that anxiety is a natural human instinct that must be managed.

Timothy’s Encouraging Report6 But Timothy has just now come to us from you and has brought good news about yourfaith and love. He has told us that you always have pleasant memories of us and that you long to see us, just as we also long to see you. 7 Therefore, brothers and sisters, in all our distress and persecution we were encouraged about you because of your faith. 8 For now we really live, since you are standing firm in the Lord. 9 How can we thank Godenough for you in return for all the joy we have in the presence of our God because of you? 10 Night and day we pray most earnestly that we may see you again and supply what is lacking in your faith.

Timothy’s report elated the apostolic team because their labours had not been in vain after all! The great persecution and troublegenerated in the Acts 17 account seems to suggest little success which can cause one to doubt whether any meaningful work had beenestablished especially so that Paul’s entourage had hurriedly left home for Berea. What Timothy reported back gave reason to rejoice and relieving news had come home, which he styles “good news” much like what the aged Apostle John felt about his


children in the faith (2 John1-3). It would appear Timothy told both the good and bad side of the visit and what he observed. As Timothy was narrating his findings, Paul was weighing carefully what was said looking out for the vital signs of a spiritual pulse, which he thankfully picked out. He identifies two things: Their faith and love for all the saints. The unbeliever does not possess these twin graces in the sense that Paul describes them here because these are part of the fruit of the Holy Spirit as tabulated in Galatians 5. But there is another indicator that Paul identifies as an evidence of God’s grace: Their perseveranceand ability to stand firm amidst severe trials. Regardless of theaffliction they faced, the saints stood firm in true fidelity to truth. When the power of grace has transformed one’s spiritual landscape, nothing can overcome that love and devotion to Christ.It may be hindered to a minimal non-appreciable level but cannot be extinguished completely. How encouraging to know that someone is praying for you! Paul knew sound truths but was diligent aboutthe means of grace, “trading with Heaven for souls” as the Puritans used to say.

11 Now may our God and Father himself and our Lord Jesus clear the way for us to cometo you. 12 May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you. 13 May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ones.

The writer makes a number of wishes and in a sense, prayers aboutwhat they would like to see. First, the writer appeals to God foranswered prayer to certain things that he would like to see such as an effectual door opening for ministry, an increase in philiallove amongst the fragile Thessalonians church, strength for theirhearts, their sanctification and blameless conduct before God andmen. Strictly speaking, Paul is instructing these people though in a prayerful mode. Saints must consistently motivate each otherunto greater heights and levels of holiness, ensuring that they remain relevant and yet blameless in this world. Saints are consistently in the watchful eye of God now and in the life to come, more so, on the last Day of Judgment. Paul’s wish is that


they may be spotless at every point in their pilgrimage towards the celestial city. Chapter 4

Primary theme: Outworking of living faith and eschatologicalaspects

Living to Please God

As for other matters, brothers and sisters, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more. 2 For you know what instructions we gave you by the authority of the Lord Jesus.

When Paul and his team laboured among these people during their gospel mission, they sought to pass on as much information, disciplines and ethical values to the young company of believers that had recently been delivered from the power of darkness into Christ’s marvellous light. As they lived and worked among the Thessalonians, the missionary team back stopped and offered mentorship guidance to the fragile novices so that after their departure to another station, the saints would continue to live out the Christian life to the glory of God. The best teacher is the one that walks beside his/her student, allowing the student to experiment as much as possible, only coming in when there is asignificant deviation from the norm. Because they had done their work well in the time they spent together, it was easy to refer to some action points retrieved from the archives. The team is evidently pleased with the progress so far observed but urge themto move to greater and higher heights. Good leaders do not major on faults of others but acknowledge the good points while wisely showing the right direction, especially if their subjects are fragile, sensitive or can easily breakable. The instructions given had divine sanction and authority. Those that would lead usdeserve to be respected and obeyed as far as what they say is in keeping with God’s clear instruction. It would appear that these saints had asked several questions and sought clarifications whenTimothy visited which he relayed to Paul hence the words “about


other matters”. Mentors must be on the lookout to supply answers to their spiritual children so that they grow, develop and matureproperly. Living well and rightly for God is directly related to the quality and type of mentorship in the early formative years of one’s spiritual life. If the doctrine is wrong, so also will be the practice. Children often imitate the people whom they lookup to.

3 It is God’s will that you should be sanctified: that you should avoid sexual immorality; 4 that each of you should learn to control your own body[a] in a way that is holy and honourable, 5 not in passionate lust like the pagans, who do not know God; 6 and that inthis matter no one should wrong or take advantage of a brother or sister.[b]

In life, it is important to realise that we are here for a purpose and nothing happens by random chance. There is an intelligent mind behind everything that is revealed in the scriptures by special revelation. This being is personal, active and interested in whatever happens in the world. He has definite plans and ensures that his intentions or purposes come to pass. Emanating from this all comprehensive plan is His will. One aspect of His will is that the saints should be holy as He is holy (Hebrews 12:14; I Peter 1:15; 2:5, 11). Thus, the apostle makes it clear that God’s will for them apart from what happens to them is that they must consciously be holy because that is what they have become in Christ: they should reflect the glory ofGod in holiness. The path towards complete holiness in glory is what is here termed “sanctification”. Sanctification can be viewed from different perspectives but the underlying point in this text is holiness of life away from sin and its effects. The vices probably at this church are here hinted at though not all comprehensive. Each church has its own plagues and clay feet which need to be addressed directly, yea, nipped in the bud before they become gangrenous. The statement that ‘it is God’s will that they should be sanctified’ is a general statement summing up what is expected of these saints but is broken down into its constituent elements that include sexual purity, self control and living a blameless life unlike what is natural of pagans. The pagans do not love or obey God and never feel obliged


to live a life for anyone not even of God. The Postmodern mind isone such example that allows for any and everything regardless ofwhether good or bad. The Postmodernists claim that perceptions are different thus the decision lies in the lap of the individualnot some abstract divine being. Furthermore, the atheist says there is no God and thus rubbishes any talk of a code of conduct buttressed on some supreme personal or impersonal being. This school of thought asserts with some earlier philosopher that “manis the measure of all things”!! They live and reason thus becausethey are unregenerate and would not shed any tear if God were insulted or rejected. Whatever the motivations, the Christian should be different and not abuse Kingdom privileges of love, concern, care etc that is found in the fellowship. Some impostorsassociate themselves with the church not so much that they love the saviour but because of the possible material benefit they maydraw from the ecclesia! Others take advantage of the atmosphere of trust and soberness to outwit the unsuspecting saint as has happened in many a church, realizing when it is too late.

The Lord will punish all those who commit such sins, as we told you and warned you before. 7 For God did not call us to be impure, but to live a holy life. 8 Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy Spirit.

The consequences of not obeying God (i.e. living a sanctified life) are very clear and grave punishment from the divine being in this life and probably the next. The fact that God disciplinesone in this life could indicate that they are loved by Him and thus seeks to chisel off the rough unpleasant edges which may notbe done to the unregenerate. For the unbeliever, they may land themselves into all manner of trouble including injury, disease or even physical death in this life. But there is more in store for them, eternal perdition, torment and rejection from the presence of God (II Thessalonians 1:9). The saint is a citizen oftwo kingdoms and thus should live differently in all aspects of their lives abhorring all impurity or suggestions thereto. For the unregenerate, wickedness is their daily meat and drink which can only be interrupted once esoteric spiritual transformation


takes place. The saint is therefore cautioned against trifling with divine instructions lightly towards holiness because they may just be calling trouble upon themselves! Thus, anyone who rejects the apostolic instruction, whether by word of mouth or written is actually rejecting the one who inspired those selfsamewords. We may safely assert that though the apostles are no longer physically with us in the first century sense, they still speak through the written word. To trifle with or ignore their injunction is to insult God! But the good news is that no saint will reject the word because God’s seed remains in them (I John 3). That implies that anyone who rejects God’s word, no matter who they are whether religious or not is not indwelt by the Holy Spirit and therefore not regenerate.

9 Now about your love for one another we do not need to write to you, for you yourselves have been taught by God to love each other. 10 And in fact, you do love all of God’s family throughout Macedonia. Yet we urge you, brothers and sisters, to do so more and more,

The regenerate have a special love for the elect having received the Spirit in their souls, whose fruit is love among many (Galatians 5:16-23). The young church, although deficient in somerespects still showed remarkable signs of having been transformedby the power of grace when they were radically transformed. Genuine sincere love is one of the unmistakable signs of someone having turned from the dominion of darkness into the marvellous light of Christ. The new believer cannot help but love other saints who belong to the family of God, the mystical union by theSpirit being the binding power. Their love for other saints is not conditioned or premised on anything about the object of love but simply because they have the seal of the Spirit which all genuine children of God have. Light will love light and not darkness. This love is far more than mere lip service but is evidenced in good deeds, care and a strong desire to obey the Lord. In II Corinthians 5:14, Paul talks about having been compelled by the love of Christ to do certain activities which promote the Kingdom of God. Yet in the midst of all these plausible positive fruit, the apostle urges them on to a greater


degree in the manifestation of this grace of Christian love primarily for the house hold of faith and all people in general (Galatians 6:10). We must never be content to remain at one pointbut aim to go higher in whatever we do. The good thing is that God himself teaches the saints to love other saints regardless ofwhich denomination, background or status they hail from. Jesus said in John 13:35 that by their love for one another would men know that they were truly his disciples. Love is the badge of Christianity as ancient divines rightly observed.

11 and to make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you, 12 so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

The apostle then urges the saints to go beyond the verbal love but demonstrate their love for God and one another by certain actions that would distinguish them. He does so in a very interesting way, by requesting them to be focused, work hard and be productive, and in so doing bring glory to God. Another important aspect about this exhortation is that it kills another bird, that of being sober minded in this soon to be destroyed world. It would appear that the saints at Thessalonica had misunderstood the apostle’s earlier teaching in relation to the second coming of Christ or some such ethical instructions. He here wisely corrects the idleness syndrome that seems to have crept into the Christian family where they tended to be “too heavenly minded but of little earthly relevance”. What Paul here urges is both an ethical balance as well as hard work which aim at increased productivity whose outcome might be to help other genuinely weaker saints. Not every saint is similarly blessed or enabled but each one must try their level best so that they may not be subjected to the charge of idleness which, in itself dishonours God. Christians must aim to be the best examples of hard smart work, right attitude and diligence at what they do (Acts 20:36). A zeal and warmth towards one’s calling is a great sign of obedience to God rather than being filled with sloth, excuses, laziness and no pulse to do the right things. Sadly, some of the worst employees and work mates one would have at


times may be believers because of a wrong theological and ethicalappreciation. The Thessalonians may have erred on this point andthus were adding fire to their already fierce persecutors. Christians should be the best model citizens at what they do. Only then would they stand before Kings (Proverbs 22:29)

Believers Who Have Died13 Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope.

The subject of death and dying is an emotive issue, emotive notin the sense of emotionally arguing an egocentric point butone that evokes a lot of sad feelings. Partly this is thehopelessness and helplessness the people the survivingpeople have to grapple with. For others, it signals the endof any motivation to live another day and may resort to allsorts of crazy remedies including suicide. For others, deathevokes tremendous amounts of fear of the unknown and darenot get anywhere near the corpse of a dead colleague despitehaving dwelt with them all their lives! A final group isunmoved by death because they perceive it as a naturalprocess that must come to all living things, blowing theminto nothingness-an annihilation of sorts. The context,world view and ones’ belief system affects the way theyreact to death as it approaches or strikes in theircommunities. In the African belief system setting, adualistic kind of approached is deeply ingrained such that aperson cannot just die, there has to be some invisiblespiritual forces at work since the spirit world is alive andkicking! In Africa, it is believed that at death, a persontransforms into a Ghost and thus a free spirit to floataround and affect present reality. Perhaps the Thessalonianshad to grapple with some similar challenges in their midstas the saints begun to die, even before the Lord returned!Their expectation was that Jesus would return to wrap uphistory during their life time but when some died whilewaiting, they became unsettled and probably asked Timothy to


seek the apostle’s advice, instruction or comment on thematter of death as relates to the return of Christ. Inaddressing this important matter, the apostle expresses hisdesire for them to be fully informed and aware of the natureof death in relation to the great event they were to expectso that they would not be down cast or overly weighed down.He styles it as “sleep” not in the sense that they were inan unconscious or unfeeling state but that their physicalbodies were just like in a state of physical sleep. Theapostle’s meaning here was probably grasped at that earlytime but has been misinterpreted by many anhilationaliststoday. This anhilationalist is clearly in error here becausea clearer passage such as Philippians 1 asserts that to beabsent from the “sleeping body” is to be present with theLord. Furthermore, sleeping here refers to physical death, aseparation of physical body and soul. This negates anynotions of a contact with the dead as some are wont toteach. Positively, a clear knowledge of the truth liberatesone from needless fear of the unknown. Though Christiansshould grieve and mourn at the passing of loved ones, theyshould do it in a manner befitting the saints because theyhave a hope beyond the grave which the heathen or pagans maynot have.

14 For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him.

The apostle makes a land mark dogmatic statement meant to re-assert this fact as well as encourage the saints. The fact that some had died before His return, they would return in a glorious entourage where Christ is leading to conclude the events of the world. So it means that all hope is not lost by the fact of theirpassing while here on earth because the second coming will certainly occur but not as they probably imagined. Note that he is writing to a Christian people and focuses on what shall take place-them-wards. The Christian therefore has reason to be joyouswith the prospects of reuniting with the saints gone before.


15 According to the Lord’s word, we tell you that we who are still alive, who are left untilthe coming of the Lord, will certainly not precede those who have fallen asleep. 16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.

The apostle makes yet another land mark statement here with respect to the Parousia or second coming of Christ. Note once again that his focus is on the saints and what will transpire at the Parousia. Note also that the apostle makes general statementsabout the Second Advent in relation to the dead saints. The apostle quotes the Lord about what will transpire and attempts togive some sequential development of what will happen. Firstly, hestates that at Christ’s return is certain and some future date. Secondly he states that when Jesus does come, he is coming will be public and every eye shall see him, not in some hidden corner somewhere (there is more detail later in this epistle). When Jesus does eventually come, in the twinkling of an eye, the dead in Christ whose bodies have been sleeping will rise first(i.e. resurrected) and together with the living be caught up with the Lord in the air. This is some kind of rapture but certainly not asecret event as some would suggest. This rising to meet the Lord in the air is akin to the pomp that often occasioned the arrival and entrance into a town of a powerful dignitary such as a King. There would be some kind of procession where people waited for the King and followed him into the city causing quite some pomp and stir in the city. Jesus’ return is likened to this glorious occasion with the saints gladly ready to meet him in the air and live with him in Heaven forever, not merely for a thousand years or some limited time but forever. Admittedly, many views have been posited on this point but suffice it to say that the writer focuses on what will happen to the living and dead saints at Christ’s second and final return. Recall also that he writes focusing on the saint’s side although the wicked will also rise to be damned as we shall establish later in this section (Acts 26; Acts 17:31).


18 Therefore encourage one another with these words.

Having made the land mark sweeping statements in relation to the return of Christ, Paul sums up his encouraging remark by the needfor saints to warm each other about these facts despite the change and decay around them. Saints should encourage each other akin to people clustered around a camp or bond fire.

Chapter 5 Primary theme: How the Parousia will take place as well as

the need to rejoice always, respect prophecy and to trust the Lord at all times.

The Day of the Lord

5 Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, “Peace and safety,” destruction will come on them suddenly, as labour pains on a pregnant woman, and they will not escape.

As though he had not sufficiently communicated his point in the last section, the apostle gives further detail on what will transpire at the return of Christ to take his own home. Firstly, he calms them not to be anxious or afraid because the Lord would definitely return at some future point in time, whether in their life time or not is unclear from this passage. What is clear however is that the Parousia will be so unexpected and disrupt a lot of things because it will be unannounced, much like what an ordinary thief will do if s/he wants to steal something, hence the “like a thief in the night” remark24. It will be when people are carrying on their business (perhaps with legitimate social ethical or humanistic issues)25 as though everything were normal 24 This will be so sudden and unexpected that no mortal can know or accuratelysuggest probably definite dates, not even the famous late Harold Camping withal his mathematical genius.

25 Even the Church will probably be affected by these pressing issues and may even lose focus. Thankfully, writers like Francis Schaeffer, Mark Chanski, RonThe Message of I Thessalonians Page 62

akin to what happened in Noah’s day when suddenly, destruction will come upon them! Note that this destruction will not be on the saints primarily but on the wicked and the world in general. This event will be so terrible because people will not be prepared and will not be able to escape either! The wicked will have a terrible time at the return of Christ, unexpected as it isfor the wicked. This will certainly vindicate the saints…. Noticethat the secret rapture is not here once mentioned or alluded to.Not even the United Nations can bring about lasting universal or personal peace.

4 But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief.

The Lord’s return should be evident and clear to all but interestingly, not everyone believes or accepts this fact for various reasons. Some argue that the story of His return is a liewhile others argue that this may not be possible given the laws of nature, having rejected all the miraculous aspects of the scriptures. But the truth is that Christ will definitely return for His own at some time. The saints (here styled “Brothers and sisters” in the 2011 NIV gender neutral edition) should be alive to this fact and consistently keep it on their mind as they work and move around the world to the extent that when Jesus finally makes a sudden appearance, the saint’s expectation and hope will have turned to sight. Christ’s return will however be so surprising to the unregenerate much like a thief or pack of robbers pouncing on an unsuspecting traveller or a home to steal when least expected, with his secret agenda. Saints must be eschatological in their thinking at all times.

5 You are all children of the light and children of the day. We do not belong to the night or to the darkness. 6 So then, let us not be like others, who are asleep, but let us be awake and sober. 7 For those who sleep, sleep at night, and those who get drunk, get

Edson, Ian Shaw and Hywel R. Jones have written helpful books to guide the saint or chain in current times. The Church must never lose its primary focus whilst remaining relevant in the times in which its lot falls.The Message of I Thessalonians Page 63

drunk at night. 8 But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet.

This section highlights some important distinguishing traits thatbelong to the children of light as well as the children of darkness. Whereas the believers will delight in the things that please God and walk circumspectly in the light (Ephesians 5:14-16), the unbelievers will be careless with no fear or thought of God. The saints are said to be children of the day (or light) because their conduct and inward disposition is pleasing to God. They can freely walk around with a clear conscience knowing that their conduct is acceptable to God. The unbelievers are said to belong to the night (or darkness) because their deeds, thoughts, motives and actions are often tainted with sin and sinister aims.Their attitudes and behaviour patterns are displeasing to God andthus offend him at every turn. They are totally depraved though not absolutely so because they can do some physical good, rather than spiritual. The apostle gives an idea of what the unbelievingmind operates like in Titus 3:1-4 as well as Ephesians 4:17-20. Since the mind is darkened by spiritual death (Ephesians 2:1-3; Titus 3:3), everything that emanates from it is likely to be polluted26. A clear distinction and difference must be seen between the saint and the unbeliever. In a day when everything appears relative, the call is still towards holiness and good conduct befitting the children of God-worthy of the calling received. By that token, the saint should be the preservative of this dark world, emitting the light of the gospel bearing in mindthat they are always the targets of Satan and his allies, hence the need to put on the full armour of God as Ephesians 6:10 ff excellently puts it. Furthermore, the Christian must walk throughthis life with a lively expectation of Christ’s imminent and sudden return to wrap up history. Watching and praying is the hallmark of the believer.

26 In contrast, the believer is to be clear minded, sober and transparent, open to the leading of God. The Christian is to be prudently action oriented, on the offensive rather than lip service oriented.The Message of I Thessalonians Page 64

9 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.

The unbeliever in Christ will suffer infinite loss at the last judgment, although even in this life the wrath of God is already being revealed (Romans 1:18). Wrath is the infinite anger of God against sin which has plagued the human race since the fall. Eternal separation from the thrice holy God is the lot of the unregenerate, which appointment they will have to keep. If this inherent sin and sinfulness is not dealt with in regeneration, then the subject will pay for it forever in a literal and eternalHell. This truth was non- negotiable, hardly debatable with the apostles and should hold true today. This wrath is not just for afew moments but forever arrayed against sin. The saints are thus delivered from this holy anger of God against sin but rather are to receive salvation or deliverance in Christ. This electing lovemelts the saints to know that they were so appointed unto eternallife (Acts 13:48) though some may dislike or even oppose this truth, it is written all over the scriptures. The best is to escape from it by turning to the lord Jesus Christ. Another interesting feature in this verse is that it uses the word “appointed” signifying that the elect are destined for salvation rather than eternal damnation. This is a comforting fact and yet horrifying for the unbeliever. Salvation belongs exclusively to our God.

10 He died for us so that, whether we are awake or asleep, we may live together with him.

The apostle asserts a land mark truth relating to the vicarious, substitutionary atoning work of Jesus Christ. Interestingly, he writes this statement to a church in a Gentile context proving that the message of the cross is universal and the same regardless. Any message that leaves out this central truth is no gospel at all, no matter how fine sounding. The writer states this fact in relation to what he had asserted before which includes the salvation in Christ in his propitiatory and expiatory work on the cross. More than just being delivered from


the wrath that is imminent, the saints will dwell eternally with Christ in His heavenly Kingdom. The point here is that both the dead or living saints shall be beneficiaries of this atonement.

11 Therefore encourage one another and build each other up, just as in fact you are doing.

A fitting exhortation by the Apostle having asserted some land mark thesis statements in the section. The word “Therefore” oftenis associated with someone coming to a conclusion having advancedan argument or a set of them. In this case, Paul has been asserting that the Parousia will sort out make amends for all thetemporary sufferings and setbacks the saints will have faced whether by death or even persecution. They are to marshal all these arguments once they feel disheartened at the passing of a loved one into eternity styled “sleep” while waiting for the great resurrection morning when the sleeping body and soul are reunited. Christian fellowship should among many things encouragewarmth towards eternity as well as foster a sober confidence to face the current world regardless of what it may be. The interesting thing is that this mutual warmth, edification and encouragement often take place without even the subjects realizing! Incidentally, the saints at Thessalonica had already been doing this very thing, and yet he urges them on to greater heights! We should consistently spur one another to greater and higher orbs! (Hebrews 10:23-26)

Final Instructions12 Now we ask you, brothers and sisters, to acknowledge those who work hard among you, who care for you in the Lord and who admonish you. 13 Hold them in the highest regard in love because of their work. Live in peace with each other. 14 And we urge you, brothers and sisters, warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone. 15 Make sure that nobody pays back wrong for wrong, but always strive to do what is good for each other and for everyone else.


The Christian life is an interesting and yet rich family full of diversity. Family members are at different maturity levels and thus this affects their output, behaviour and reaction to life (Ephesians 3 & 4). In closing of this book, the apostle addressesa number of land mark issues critical to the young church if theyare to continue to impact the world around them. A number of things must be observed which include the way they treat or look at their spiritual leaders, for they work hard and thus deserve double honour. Elders or indeed church officers are to be commended and respected. Further, the saints at Thessalonica are to ensure that the intra fellowship relations are healthy, real and cordial so that as they project the Christ to the outside world, his name may be glorified. A divided house is a sure recipe for disaster. One thing is clear that if a disruptive argumentative person is retained on the team, there is bound to be endless troubles, scuffles and to some extent a dysfunction ofthe team. When and if animosity or disagreements occur, and they surely will, how these are resolved is important, following the biblically prescribed pattern as given in scripture such as Matthew 18. Revenge, back biting, malice or slander should not bean option, especially a fellow saint because they belong to the same household of faith. The apostle certainly had a lot on his heart to communicate but resorts to offering short loaded nuggetsthat may serve as an effective vehicle to communicate truth to his beloved church at Thessalonica. These nuggets follow here after.

16 Rejoice always, 17 pray continually, 18 give thanks in all circumstances; for this is God’s will for you in Christ Jesus.

This section has a series of short exhortations, which are actually commands though given in a gentle edifying form. The true Christian manifests several fruit of the Spirit and one of them is joy. Joy is not circumstantial but emanates from what is inside someone (Philippians 4:4). Joy is the fruit of the indwelling Holy Spirit. Though the person may not be happy at a given moment, they still can rejoice. If they are joyous and clear minded, then they can pray. They are not only to be content


with stated occasional planned prayers but ought to be praying atall times as they hurtle along in life whether at their daily chores, on the bus or at study, prayer must be part of them. Theyare to be swallowed up in prayer, offering ejaculatory prayers, as the good old Puritans used to say. Here the posture and mode of prayer are not the issue but the inward disposition and attitude to God. More than that, this set of afflicted saints areto give thanks to God as one type of prayer regardless of their outward circumstances. Although they were deep in the very throesof persecution, they could none the less rejoice and give thanks because that was God’s will for them! Often times, we attribute bad things and frowning providences to Satan and his cohorts neglecting to learn the lesson and purpose as to why God has allowed such as situation. The apostle knew better and wisely counselled the Thessalonians to fix their eyes on God and not be side tracked by the momentary afflictions that came their way. Christians need to rediscover the lost art of biblical meditationand reading providence as the saints of old used to do. Thomas Watson’s little book “All things for good” as well as another great book called “The rare jewel of Christian contentment” by another ancient divine (i.e. Jeremiah Burroughs) are a well worthread. This world view and approach to life brings much comfort tothe saint unlike the endless demon chasing that predominantly exists in popular contemporary religion.

19 Do not quench the Spirit. 20 Do not treat prophecies with contempt 21 but test them all; hold on to what is good, 22 reject every kind of evil.

The writer continues in very brisk but loaded exhortations. Each is pregnant with truth and instruction which the primary readership or audience instantly grasped. In this set of exhortations, alludes relational aspects with the divine, his word, other people as well as truth. They are to ensure they do not quench or grieve the Holy Spirit who is the comforter and source of all truth. Akin to the instruction he gave the Ephesians (Ephesians 4:30), he urges them to ensure the Spirit has free reign in their midst whether corporate body or as individuals (Galatians 5:22ff; they are also to keep in step with


the Spirit). The paraclete can easily be “frustrated” in some sense when sin is present or the levels of sanctification are lowas was the case with the Laodecian Church (Revelation 3:17ff). Cowper suggests in his hymn that the gracious influences of the Spirit may be withdrawn leaving an aching void which the world certainly can never fill27. If the Spirit is quenched, the next step towards declension is hurling contempt upon the word of God spoken, preached or written. That said, the saint should not be gullible, unthinking or suspend their rational minds when they receive God’s word in its various forms and aspects. It is possible that the saints could have become increasingly frustrated with the delay of Christ’s return and death of some people, hence the need to touch on this matter. Once people feel disillusioned by some thing, it is very easy to lose faith in andveer to another extreme, which may entail unbelief or treating divine matters with contempt. Instead, the saint is to test or judge all things to ensure they are from God (I Corinthians 2:15;4:5; 14:29; ). Sadly, very few weigh things asserted or parroted by post modern preachers who make all sorts of wild claims, some outside the word of God and others clearly heretical! The saint is thus warned against treating prophecy with contempt or suspicion. ‘Prophecy’ is of at least two types: Forth telling andfore telling. The former is ordinary and continues today while the latter is extra ordinary and may have ceased when the canon was complete (Perkins 18; MacArthur 1810; Guidice 2; Chantry 1; Deere 33) although this view is highly controversial and debatable today with strong pundits on either side. The novice church in Asia Minor was to ensure that they were alert, praying and holding on to that which is commendable and good. They were to march on in holiness bearing much spiritual fruit as they moved along in life. The spiritual combat may be rough but well worth it. Furthermore, they were to shun all appearance or suggestion of evil in whatever form or garb it manifested or camealong. They were to reject suggestion to evil regardless of the source. One area to watch is the company we keep, which may

27 The Hymn ‘O for a closer walk with God’, apparently one of his last hymns before being promoted to glory in 1800.The Message of I Thessalonians Page 69

corrupt good morals interestingly within or without the church! (II Corinthians 6:14-15; I Corinthians 15: 33)

23 May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do it.

The apostle offers some kind of prayer or benediction on their behalf expressing his wish for them. His prayer is that they may be wholly sanctified to the Lord by way of a holy life. He is cognizant of the fact that they may not attain sinless perfectionin this life as some have suggested but wishes that they could beas holy as any forgiven sinner could ever be, much like what Mchyene expressed in times gone by. The extent of this sanctification should extend to the entire person whether they body, soul or spirit. Although Paul may not be necessarily teaching that a person is Trichotomy28, he none the less alludes to the fact that all aspects of a person’s being must be offered entirely to the Lord. Not only are they to be holy in this life, they ought to be blames and ethically well rounded in all aspectsof their lives whether Christ comes or not while they are alive. Jesus will certainly return, hence his faithfulness, reliability as well as His capacity to sanctify. If the Son sets one free, they are free indeed, no need to fear anything in this life.

25 Brothers and sisters, pray for us. 26 Greet all God’s people with a holy kiss. 27 I charge you before the Lord to have this letter read to all the brothers and sisters.

Even the strongest or mightiest saints need prayers and covert the earnest petition of other saints before the throne of Grace. We are all dependent upon the mighty sustaining grace of God. Paul’s team expresses their utter dependence upon God and just how vulnerable they are outside God’s grip. We need to daily prayfor God’s enabling in all that we do, and so our prayer partners should be aware of whatever is going on in our lives. We need to equally take a keen interest in their affairs. Apart from praying

28 As some fine theologians suggest, others suggest that such thinking is derived from Greek philosophy, hence reject the Trichotomy viewThe Message of I Thessalonians Page 70

for each other, we need to sustain warm and cordial relations so that we are able to gel with them whether we meet physically or not. In ancient times, appropriate kissing was an expression of fellowship, greeting and camaradie (e.g. In I Corinthians 16). Expression of warm greetings when you meet is an indication of cordial relations depending on what is acceptable in your context. The apostle charges the saints to spread the word in publicly reading this letter to the saint as well as disseminating the contents to others who might find this letter edifying. Letter writing and reading not only gives a lasting record but does much to strengthen bonds among people. Let us notunderrate the potency of small and seemingly insignificant effective communication tools. One area worth considering would be the emerging communication technologies such as the social networking such as email, face book, Twitter etc. which can be sanctified for holy use.

28 The grace of our Lord Jesus Christ be with you.

A final benediction and wish or blessing upon the saints at Thessalonica that God would be with them. We should always wish well and probably verbalise our blessing upon other saints as we part for it is a good practice, which ancient saints carried on.

End of epistle exposition and comment


Chapter four

Lasting lessons from the Thessalonian tour of duty

From systematically reading through the Acts 17 account and the two volume book, one is compelled to note some reasonable observations or make conclusions. The apparent differences notwithstanding, a detailed study of the letters will immensely profit the reader. In fact, a proper grasp of the epistles will challenge and perhaps question the commonly held notion that the Thessalonians’ epistles scarcely have any theological or doctrinal “meat,” let alone practical relevance/value today. To the contrary, the letters are heavily loaded with much information that would not only instruct the present day saint but be an effective means for fostering gospel ministry or witness. The book clearly demonstrates the dynamics, rigors and challenges of foreign mission work that every person venturing out to propagate the gospel in various locations of this terrestrial ball should bear in mind. The reason why we make these assertions is because today’s church seems to have a different view of what reality is on the mission field. One extreme view gives the impression that Demons lurk at every turn,


clandestinely veiled from view in deadly pockets captivating entire towns and households with God having great difficulty to liberate even His own people. In one sense the pundits may have avalid point amidst their extremities but in another, they generate or infuse needless fear in naïve subjects. The other extreme notion asserts and lives as though the Devil or any spiritual activity never exists. To them, everything happens by chance, randomly or some fatalistic unchangeable decree far removed from reality or experience. This view posits that there is nothing that can be done about something despite the best interventions and pragmatic activities people do. Subtly, this view negates human responsibility and instead indirectly points an accusing finger at God as being the source and end of all things. Furthermore, this school of thought relies very little onfaith or even God himself preferring to rely only on logic, experience or empirical scientific explanations! In fact, this view rejects the idea that a spiritual world or existence is there concluding that at physical death, everything ceases, hencethe need to enjoy life NOW not in a utopic Heaven “Pie in the sky” which is yet future. The hedonists29 or their affiliates to their school fit very well in this kind of scenario. I Thessalonians clearly urges a balanced view because whilst acknowledging the fact that God is absolutely in control of all events in the universe, humans have duty to do what is right as expected of them. They must do what is reasonable and right to the end that the name of the lord is magnified. A case in point is what we noted in our discussion around Paul’s parental care for the infant church in Chapter 2. Here was an Apostle who believed in and espoused election by grace, knew that the saint was eternally safe in God’s keeping no matter what betide yet he was anxious that their missionary efforts may have fallen on hardground and thus proved futile. The Apostle was extremely anxious about this young church to the extent that his heart would not rest until Timothy returned a favourable report indicating certain key grace ingredients of genuine living faith. Paul expresses this concern in the following words picking it up from

29 Certainly not including John Piper the self-acclaimed Christian Hedonist!The Message of I Thessalonians Page 73

verse 1 of the third chapter: “So when we could stand it no longer, we thought it best to be left by ourselves at Athens. We sent Timothy, who is our brother and God’s fellow worker in spreading the Gospel of Christ, to strengthen and encourage you in your faith. So that no one would be unsettled by these trials.You know quite well that we were destined for them…I sent to findout about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless.” clearly showing that he had a sincere genuine human heart that was caring and hoping that nothing would snatch the word out of the novice’s hearts or disrupt their spiritual progress. Paul demonstrates the extent of his care (Chapter 2: 7 & 11) when he states that his care for them was akin to a Mother or Father because a parental heart is essential to proper healthy growth ofprogeny whether spiritual or natural. Further, the Apostle demonstrates his human side when he in a sense expresses some frustration or may we say emotion. Take for example when he talksabout the Jews killing the Lord Jesus in chapter 2. Here the Paultakes a serious swipe at the Jews, who themselves were his nativepeople, stating that they did a terrible thing for which they were culpable. Take another example from chapter one. The apostlementions his strong personal desire to personally connect or physically interact with the Thessalonian saints though his best intentions were thwarted by Satan and his machinations (I Thessalonians 2: 18). How did Paul conclude that Satan was the persona behind his aborted attempts to see the saints at Thessalonica? Why not attribute that directly to God’s will? These and many questions beg answering as we come to read the book though each answer betrays one’s theological inclinations, hermeneutic approach or grasp of scripture.

Very well then, what are some of the lasting lessons that this great volume offers us today? How relevant is the epistle to today’s church? There are myriads of answers to this question butwe highlight some of the major ones at length: For one thing, thebook teaches us that God has a plan and purpose for His messengers or those that would respond to the Gospel. God who hascalled them will provide all their needs in Christ as long as


they wait upon Him (Philippians 4:19). Despite hostile treatment or reception from all and sundry, God will give sufficient grace for His people (II Corinthians 12:9; Philippians 4; I Thessalonians 5:16-17). George Mueller is an appropriate historical figure worth citing in this regard. Another good fit would be William Carey who toiled away for over 40 years in India, even dying there all for the cause of Christ. For another thing, we learn that God will order our steps and times in which things are to take place. In other words, he will prepare the hearts of those that will respond to the gospel as it is faithfully preached, although motives may differ for doing this work (Philippians 1:26). Note that we emphasize “the gospel” not humanistic egocentric stories that dominate the religious scene today. Thirdly, we learn that God is not limited by circumstancesor the instruments’ availability. In other words, God’s word is effectual and will accomplish what it was meant to irrespective of the means (Isaiah 55:11). That is not to say preachers should be careless or give up ethical ways of disseminating the gospel in preference for pragmatic humanistic approaches, some of which run against the grain of sound evangelical methods. Note also that we do not here attack innovation either! The point is that God can use any means to get his message across. Fourthly, we learn from this epistle that preaching the gospel is not time bound but entirely a work of God from first to last. By this we refer to the possible short time that the apostolic team spent atThessalonica on their first visit as recorded in Acts 17. Grantedthat varying views exist as to exactly how long they dwelt at Thessalonica whether 21 days or less, it is not for us to determine at this point. Suffice it to say that the Missionary team went into the town to simply preach the gospel without fear and then were violently forced out of Thessalonica much like whathad happened earlier at Phillipi (Refer to: Acts 16). Furthermore, Paul makes a fundamental land mark statement in chapter 2 when he asserts that their visit to that town was not afailure although viewed with humanistic lens, it may have appeared a dismal failure. What Paul intends to highlight at thispoint is that the gospel preached in its purity and simplicity has effectual potency to transform lives, whether they be few or The Message of I Thessalonians Page 75

many. The fact that one life was radically transformed gives impetus to the fact that God is the one that saves. By that token, it is not how long one preaches or methods used to communicate the gospel that matters but the divine power of God. In Romans 1, Paul would declare that inherent in the gospel was the power of God to transform the entire spiritual landscape of asinner. Similarly, in this epistle, though written very early in his ministry, the Apostle expresses similar confidence in the gospel that it has effectual potency to transform a person. Preachers and missionaries must have such a lasting confidence inthe gospel because God’s power is at work as they faithfully disseminate the word. No need to panic (Proverbs 11:30) though have passion for souls as well! The Greeks would have exploited philosophical arguments to drive their point home while the Jews demanded the miraculous as evidence of divine origin of the message but the apostle knew better, declaring Christ crucified!(2 Corinthians 2:2) Preachers should determine to preach the gospel without fear or reservation because it is the gospel alonethat can change the world Regardless of the context and times, whether postmodern, pluralistic, or relative, the clear gospel must be sounded without compromise, of course exercising wisdom as this work is carried out (Pollitt 27-99)30. Other methods, though pragmatic, reasonable or momentarily popular are in real sense merely cosmetic and short term solutions while the gospel is for all time. In the fifth place, we learn that team work is essential in successfully carrying out any mission work. Should the team dynamics be weak or dysfunctional, the focus and direction of the gospel enterprise is adversely affected as well.If all have a shared vision or buy into the desired haven, then much progress could be recorded, at times irrespective of the numbers potentially available for the work. If the leadership, composition of team and goals are right and clear, the gospel enterprise will most likely succeed subject to various factors ofcourse. If everyone is a team player and willing to do their partas well as overlap to cover up for the weaker parts of the team, then things will be looking up. This excellent team playing 30 Herbert j Pollitt, The Interfaith movement: The New age enters the Church, The Banner of Truth Trust, 1996


spirit is evident throughout the book from which today’s church should learn. Note for instance that Paul is the natural leader of this team and obviously influences the others as well as motivates them to go out of their way if only they may contributeto the over arching team goal. Being the leader, he is spiritually alive, alert and sensitive to himself as well as other team members. Further, the team leader knows who does what best, thus assigns them tasks that they would most likely excel at. In chapter 3 for instance, we see that Timothy had been assigned to trek back to Thessalonica and it would appear had successfully executed his duty. Others like Silas and Titus were sent to other places and reverted back. The team leader comes across as the coach, mentor, pace setter, pathfinder and direction giver, of course in consultation with others. But thereis more to the leader: they are spiritually healthy and thus encourage or uplift the down cast. Note the manner in which the apostle states facts to the church and yet greatly encourages them in the same breathe. Genuine leaders sincerely motivate and have their teams at heart. They think first about the good of others before their own. Leaders, akin to a soccer team coach, know who does what best and where they are weak, not ashamed to let others take the lead. Paul was not afraid to acknowledge thatthough he had hurriedly left the town, his heart still remained in the city as evidenced by his sending Timothy (I Thessalonians 3:1 & 2). Leaders are compassionate and keep their word. They walk the talk, as it were. They can be trusted and will do something about a situation where possible. Note also the tone ofthe letter and how the salutation comes about. Although it can beargued that this letter originated from the hand of Paul, yet it would appear that this letter was representative of what the entire team stood for. Paul did not want or attempt to grab the limelight but acknowledges the efforts and contributions of others. Sixthly, we learn that Satan is truly and really at work today as much as he was in the Apostle’s day (Brooks 27). There is need to discern when or whether the machinations of the evil one are at work. He is arrayed against the saint and aims to killsteal and destroy but thankfully, Christ has overcome the world! (John 16:33; John 10:10) The Message of I Thessalonians Page 77

Discernment is the ability to decipher or tell what is at play whether it is visible to the human eye or not. Further, discernment is the ability not only to “read between the lines” but to know what to do best and when (I Chronicles 12:32). The Apostolic mission team seems to have been aware that in the work of ministry and in fact merely living the Christian life, Satan would target and seek to frustrate the good work of God’s people (II Timothy 3: 12). In a day when everything not working according to our human wishes is attributed to the Devil, perhapsit is high time we started learning from the saints of old as to how they determined the source of certain events, calamities and or even success! Knowing that the Devil was at work, the apostolic team crafted strategies that would be both relevant andequal to the situation long after the Apostles had left the centre stage. The next lesson we should grasp from this book is that not everyone has faith in God although some may at times appear religious31. While it true for the Thessalonian case, the people that stirred trouble were clearly unregenerate though religious somewhat, some of the fiercest foes and opponents of Biblical Christianity actually are those from within the religious circles. Recall Paul’s statement to the Ephesian eldersin Acts 20 before he made his final exit? He stated the sad fact that some from within their midst would rise and cause havoc eventually causing damage to the once pure faith amongst the saints. Often, heretics originate from sound congregations of saints and veer at a tangent to strongly and inflexibly emphasizea point that shadows all else. Paul talks about the Jews in chapter 3 as well as others in another part of the duo part letter to the effect that not all would espouse the faith. This teaches us to be vigilant and constantly on guard because error, heresy or unbelief will rear their ugly heads at one point or theother. There is therefore need to ensure we consistently teach, inoculate and train novices in the ways of the Lord. A further point arising from the previous is that someone somewhere will believe the gospel. This proves the fact of divine election (refer to Acts 13:48 for instance), although much despised and 31 This is especially true in a context like Zambia where the author lives. His book of1993 on the Spirit filled Christian still rings true today.


vilified a truth in our day32. God has many of His people everywhere and that they will eventually believe the gospel once they hear it. God will somehow workout things that they are in the right place and right means so that they willingly respond toand obey the gospel as it is in Jesus Christ. The Thessalonians are said to have responded to the evangel because they were elected by grace ere time begun (I Thessalonians 1:4; Psalm 110:4; made willing in the day of His power). This is a great encouragement to the missionary and evangelist because God’s wordwill not return to Him void, but will accomplish its purpose (Isaiah 55:11); all that the saint has to do is to be faithful, passionate and diligent in executing their role or function. A hyper-Calvinistic kind of world view is to be loathed at every point. A missionary can therefore venture into perceived difficult and uncharted territory expecting fruit. That is what probably motivated the Apostolic team to pound heathen Thessalonica with the invincible gospel giving evident resultant fruit, hence the assertion in the first verse of chapter 2. We may further add another observation and it is this: The fact of Christ’s second coming is an inevitable fact of life (and conditions every doctrine, according to Dr David Fergusson’s observation) though we may not know exactly when. These eschatological themes repeatedly run throughout the book though chapters 4 and 5 give the most detailed treatment of this subjectmatter, probably in the entire campus of scripture. This section (i.e. Chapters 4 & 5) details the fact that Jesus will certainly return in a given sequence and order. From the sequence of eventsgiven, it would appear that Christ’s perousia will come as a surprise, dramatic and overpoweringly public for all to see, acknowledge and react to in some way. Both the living and the 32 Some have classified this doctrine of unconditional election as false, heretical, erroneous and hated by God!!! They then construct a humanistically palatable doctrine to sooth their conscience. But the question that begs answering is whether what they claim is truly biblical. One such firm proponent of the alternative explanation of election is Dr James Wilkins whose book ‘Things God hates’ published by the Calvary Publishing clearly expresses rejection of divine unconditional election as held by thehistorical creeds, confessions and the Bible itself! A recent PhD Thesis by Dr David Phiri (2012) is worth perusing through. A well researched and reasoned out paper arguing that unconditional election is the Biblical position.


dead will be taken up into the clouds to meet the Lord, with muchpomp and may we say, splendour. Although Paul is primarily focusing on the saint’s perspective and experience of this glorious event, it is evident that he may include the resurrection of the wicked though with different destinies. Internal evidence may not directly suggest this position but we think the apostle assumes this fact. We may further summon other passages such as 2 Corinthians 5:10, I Corinthians 15; Daniel 12:2; Acts 17:31; 24:15, 21 including other passages to assert that Paul has the general resurrection in mind, which itself negates the ‘secret rapture’ theory as taught by some (Cara 121;131;137). That said, the Lord’s return was a very emotive andlively subject for the primitive saints and should be today also.Living in the fact of Christ’s return should evoke praise, perseverance and holiness in the life of the saints at every stage of their pilgrimage33. We may further learn that the saint is to be industriously employed to the very end, regardless of when Christ returns. If this fact is misunderstood, then all sorts of extremes result as appears to have been the case at thischurch in some quarters. The Reformers also much valued the return of Christ to over throw the Beast. Martin Luther desired that if Christ returned, it would have been preferable that he was found either preaching or praying. Paul’s dilemma in Philippians 1:21 ff is further evidence of the holy saint’s desires. Perceived problems/criticism with the book

As in every case, people will and have scrounged for reasons to question, criticise or even reject the book. While some argue that the books are a forgery, others argue from the stand point of apparent inconsistency, vocabulary, tone, or even the treatment of key subjects. For instance, some argue, genuinely or33 Joel R Beeke has written a small booklet on ‘holiness’ published by the Chapel Library. It clears misconceptions as well as gives a correct understanding of this critical subject. Albert N Martin has equally written a small booklet on the Biblical Christian published by the Publishing Ministry of the Kabwata Baptist Church. Others like Andrew Bonar and JC Ryle have written excellent works worth reviewing given the licentiousness that occasions our age. Our lot is indeed cast in most perilous times.


not that the Thessalonian epistles are not from the same hand on various premises including the fact that they are not deep or logical as other letters that flowed from Paul’s hand (MacArthur 1810; Cara 24). This section highlights some key points expressing the main ideas or objections and criticisms of the daythat continue to make their rounds in academic circles. There could be more but the above will suffice. Here goes:

1. Paul’s belief and care for the elect: His anxiety in I Thessalonians seems to go against the grain of his Theology expressed in Romans and other books.

2. The first letter seems to suggest an imminent return of Christ probably within that generation whereas the second letter views things differently, suggesting a longer time frame. Geoffrey B Wilson puts it succinctly when he states: “Accordingly, this was soon followed by a second letter in which he reminded them of the things that must precede the Lord’s return, for the imminence of this hope did not imply its immediate fulfilment”34

3. Which letter was written earlier, whether the first or second epistle? Some have suggested that the second epistle could have been written much earlier for several reasons.

4. Some words are exclusively found in the Thessalonian lettersand not in other Pauline letters. Could they have been forgery?

5. When exactly were the epistles written? Was Galatians earlier or what?

6. The Christology in I Thessalonians is not as refined as thatin Romans, Galatians or even Hebrews.

34 1 & 2 Thessalonians page 11, Banner of Truth Trust


7. Some incidents reported in I Thessalonians appear at variance with the Lukan accounts in Acts 17 or some such historical records. What could be the explanation(s)?

Chapter five

Section II

Literature review

Many materials have been summoned in this section to buttress arguments and assertions made in this work. Every attempt has been made to back up any major point to demonstrate that others have either held the point or even discarded it. The reader is encouraged to peruse through such citations with in foot note form or not to thoroughly acquaint themselves of the issues at hand. Some sources cited are from virtual sources while others are from hard copy published works. Others remain in print in thepresent day while others may not be readily available. Whatever the case, a careful search on the internet will confirm the existence of such works and many others beside.

Basically, in any academic work of such a magnitude or nature, the purpose and nature of literature review is to identify, highlight and discuss already published works that were used or referred to as the work was being processed. These sources so reviewed give a solid basis for the researcher or independent review as well as give opportunity for the author to demonstrate that they are aware of what others have said and in so doing acknowledge their debt to others who have gone before. The author


may not necessarily agree with all viewpoints presented by other equally credible authority sources but none the less demonstrate that someone has already thought about the issue presently being pursued. We kick start this consideration by considering the over view of both epistles and then proceed to consider other equally important questions. It must be highlighted from the onset that this volume at times refers to both I and 2 Thessalonians for comparison purposes or at other times exclusively refer to the first letter alone, though in many casesthan one, what is true of the first letter can safely be said to be true of the other too.

Over view of the Thessalonian epistle(s)

The epistles to the Thessalonians were written to a novice church located in Northern Greece called Macedonia present day Turkey (Cara 21-23). The Churches had been founded through the Missionary efforts of the Apostle Paul as he travelled from Philippi, where he had been shamefully treated and ejected (Cara 21; Morgan 310; I Thessalonians 2:1; Acts 17:4-9). Paul came to Thessalonica (strangely by-passing two towns in between), which was really along the main road, unlike Berea, probably to strategically launch the gospel rather than get some respite or avert some trouble that seemed to have stalked them where ever they went (Morgan 311). It would appear that on arrival there, the team decided to preach the gospel before proceeding to another station where they would found another church. The visit to Thessalonica is recorded in Acts 17 where this great mission team stayed for at least three Sabbath days35 reasoning out the 35 Geoffrey B Wilson seems to suggest that Paul and team spent a longer time at Thessalonica than a mere three week period. 1 & 2 Thessalonians Banner of Truth Trust,page 10, 1982 edition. On the other hand, Henry T Mahan seems to hold that Paul & Teamlaboured only three weeks in which time the foundation was laid. Mahan is not very clear though on this point. Here is the actual quote: “Paul and Silas came to Thessalonica after they left Philippi and preached there for at least three weeks


gospel proving that Jesus was the Christ before trouble was stirred up forcing them out of the synagogue and subsequently, town. It would appear that the Jewish people were highly charged and incensed at the powerful suggestion that Jesus was indeed thelong awaited messiah! The missionaries preached unreservedly and “reasoned” with the religious people at the synagogue, especiallyso that they were in a Hellenistic context where reason and logicwere highly prized (Martyn Lloyd-Jones-‘Reason and faith’ audio sermon). These potent arguments clearly agitated the Judaistic radicals who generated a lot of acrimony forcing Paul and his colleagues out of Thessalonica onward to Berea, Athens and eventually Corinth from where the epistles are believed to have been written. This was probably about AD 50 though scholars36 arenot agreed on the exact dates and location from which the apostlewrote the letters.

The NIV Zondervan study Bible offers the following helpful brief back ground commentary: "Thessalonica was a bustling sea port city at the head of the thematic gulf...it was an important communication and trade centre, located at the junction of the great Egnatian way and the road leading north to the Danube. It was the largest city in Macedonia and was also the capital of itsprovince. The back ground of the Thessalonian church is found in acts 17: 1-9. Since Paul began his ministry there in the Jewish synagogue, it is reasonable to assume that the new church included some Jews. However, 1:9-10; acts 17:4 seem to indicate that the church was largely Gentile in membership..."37

(Acts 17:1-4). The foundation of this church was laid…” Bible class commentary, Evangelical Press page 1, 1984 edition

36 Henry T Mahan suggests AD 51 while Robert Cara suggests AD 50. Others hold AD 52

37 Page1859 The Zondervan NIV study bible, Introduction on I Thessalonians


Dr Robert Cara offers similar insights though from a slightly different perspective but in agreement with others: "Ancient Thessalonica was an important, prosperous city. It was the capital of the Macedonian province (modern day northern Greece and southern portion of modern day Macedonia). Thessalonica's economy was aided by its being a major harbour on the Aegean Sea and a major stop on the via Egnatia, which was an important east-west road connecting western Greece to Byzantium (modern day Istanbul)..."38

These letters have several interesting characteristics which haveattracted some attention to them. Apart from their personal tone (especially the first epistle), these epistles have the followingnoticeable characteristics:

Back ground

The back ground to the epistles is essential for a proper interpretation of the same. As hinted at, the apostle and colleague, Silas, had left Philippi and took the southern route from the established trade route into Thessalonica (Berkhof 120; Morgan 310-12). This Roman city (though highly influenced by Hellenism) in Macedonia, northern Greece probably had never been exposed to the gospel and thus heard it reasoned out the gospel from the scriptures in the synagogue. Unlike in Philippi where there is no evidence of a synagogue, Thessalonica could probably have had a significant Jewish population hence the presence of that instructional institution. Synagogues were run by the learned Pharisees while the Sadducees managed the Temple. The former insisted on proper doctrinal teaching coupled with a form of legalistic observance of the law. It would appear that when the missionaries first arrived in town, their presence in the synagogue was viewed like any other visit of people either in

38 Robert J Cara I & II Thessalonians Evangelical Press, 2009 pp 21


transit or resident there interested in sharing theological matters but soon, it became evident that the preachers were of a different spirit, hence their subsequently being hurled out of the synagogue and town. Although they left hurriedly (Acts 17:4-6), their efforts were not without results, the salvation of somepeople. On ward further south to Berea they went to preach the gospel and then later to Athens and then Corinth, from where it is believed the letters were written in about AD 5039.

William Hendrickson and Kistemaker state the following worth reading: “The evangelisation of Europe began in earnest when Paulset his foot on what is today the long narrow stretch of NE Greece. Here was Philippi, situated about ten miles inland from the Aegean Sea. It was “a city of Macedonia, the first of the district, a (Roman) colony” Acts 16:12. To this city came Paul, Silas-the companion whom he had chosen for this journey (Acts 15:40)-, Timothy as assistant (Acts 16:3), and Luke the beloved physician (Acts 16:10), In Philippi a church was established which Paul afterward called “my joy and crown” (Philippians 4:1)...The city had been founded in 315 by Cassander, on or near the site of ancient Therma. This Cassander had been an officer under Alexander the great. Having killed the latter’s mother Olympias because she opposed him, and having crushed her army, Cassander subsequently for political reasons married Alexander’s half-sister. Her name was Thessalonica...”40

Hendrickson and Kistemaker further state that: “Although most of the Thessalonians were Greeks, so that the culture of the city was basically Hellenistic, yet there were also some Romans and many more Orientals. It is hardly necessary to add that the commerce of the city also attracted many a Jew. The presence of

39 Some argue either an earlier or later date. Robert Cara favours the AD 50 date

40Hendrickson & Kistemaker Baker academic, pages 5-7


these Jews and their missionary activity exerted a measure of influence upon pagan religion, causing some Gentiles to attend the synagogue and to become “God-fearers”...The city figures prominently in the history of the crusades. It came under more orless stable ottoman rule in the year 1430. The Turks had held it before but had lost it again. From 1430 until 1912 they kept it. In 1912 it was re-conquered by the Greeks...Today Salonika is next to the largest city in Greece, having a population of about a quarter of a million...”41

Another, Geoffrey Wilson adds his voice to the galaxy of authorities when he writes: “After leaving Philippi where they had been so ‘shamefully treated’ by the magistrates (I Thessalonians 2:2; cf Acts 16), Paul and Silas took the Egnatian high way through Amphipolis and Appolonia on the hundred mile Journey which brought them to the important city of Thessalonica.Ancient Therme was refounded as Thessalonica in 315 BC by Cassander who named it after his wife, a half-sister of Alexanderthe great. Strategically situated at the head of the Thermaic Gulf and endowed with a fine harbour, it was the junction of the great land and sea routes between East and West. These natural advantages had secured its prosperity and attracted a large Jewish colony. Thessalonica was also fortunate in its political privileges, for it was the capital of the Roman province of Macedonia (146 BC), and as a ‘free’ city (42 BC) its citizens hadthe right to choose their own rulers or ‘politarchs’. It was probably early in AD 50 when Paul and Silas, accompanied by Timothy, first came with the gospel to Thessalonica. Following his usual practice Paul began the mission in the synagogue. Here for three successive Sabbaths he sought to show from the scriptures that the Messiah had to suffer and rise again, and that the fulfilment of Israel’s hope was found in the very Jesus

41 Hendrickson & Kistemaker Baker academic, page 5-7


he proclaimed. This revolutionary doctrine was believed by some Jews and many of the ‘God fearing’ Gentiles, among whom were quite a number of notable women, with the result that they left the synagogue to meet at Jason’s house where Paul and Silas continued to instruct their prospective converts for some few more weeks...”42

The letters were written more or less as a reaction to what Timothy found, after taking a return trip as the team traversed further south from Berea. Timothy established that the fragile church was in fact active and alive though buffeted by not a few challenges round about including the demise of loved ones, persecution from fellow countrymen and discouraging remarks aboutthe apparent mission trip failure. The apostle fixed his eyes on the evidences of God’s grace in them whilst addressing the pressing issues of a doctrinal and ethical nature. Being a trained Pharisee as well as a well school Roman citizen with Hellenistic brain wave thoughts, Paul knew exactly what exactly was at stake and how best to tackle them. He does this is severalways by stating the motivations for writing, the source of his excitement and why it was necessary to persevere in the light of Christ’s second advent, despite their having misunderstood the doctrine, which in effect should be a tonic to the soul.

In the closing chapters, the apostle brings some practical applications to bear on them, in the light of having been instructed about what is expected in future. Akin to other epistles, Paul sets the doctrine largely in the first section of the letter and applies it in the second part.

A correct reading of the epistle highlights several facts worth learning and taking heed to. The study shall deal with these salient lessons in this work but suffice it to state that the

42 Geoffrey B Wilson, 1 & 2 Thessalonians, Banner of Truth Trust, 1982 pages 9 & 10


book of Thessalonians is laced with doctrine at every point though may not be as concentrated as logical argumentations such as found in Romans or Galatians. It is therefore a mistake to assume that Thessalonians has nothing to offer doctrinally apart from the eschatological aspects. Rather it should be noted that each epistle or letter was occasional and addressing a specific issue or a set of them (Berkhof 118-119). Thus it would be incorrect to assert that the epistles are bereft of deep doctrinal content and thus of limited value to the saint. Rather,the epistles adequately deal with the issues at hand from a doctrinal perspective fare beyond eschatology for the apostle touches on soteriological aspects as he addresses the issues at hand for example. In fact, we strongly agree with David Ferguson when he states that eschatology is very much a central doctrine, conditioning every article of faith. There is a correlation between one’s eschatological outlook and ethical behaviour. Let us hear Professor Fergusson in his own words on this matter: “Eschatology has traditionally been understood as the doctrine ofthe last things….one hall marks of the twentieth century theologyhas been its insistence that eschatology is a central Christian doctrine and conditions every article of faith. The doctrine of the last things is already embedded with any adequate Christian account of God and creation…”43

For one thing, the epistles are some of the earliest written by the apostle Paul, perhaps even before the gospels were written. They were written scarcely 20 years after Jesus left the earth for glory leaving his company of twelve apostles to carry on the message to the ends of the earth (Matthew 28:18 ff). Paul was clearly a later addition and thus styles himself as “one abnormally born”. Thus, their antiquity, content and literary style speaks of what obtained at the time, though carrying an air

43 Fergusson; ‘Eschatology’ Christian Doctrine, Cambridge University Press, pp 226


of inspiration about them. For another thing, these letters are highly ethical and somewhat motivational in nature to the young church, encouraging them to stand firm in the midst of suffering,affliction and trials. The letters come across as a tonic and impetus for the saints to hold on to the faith, standing firm despite the outward persecutions they may have been encountering.Thirdly, the epistles carry the Pauline tone in many senses though the latter of the two (2 Thessalonians) seems to be a bit more formal and less personal44. Some have even suggested the 2 Thessalonians was probably written before the first, offering their own reasons for such a position45. Fourthly and contrary topopular belief, the epistles have a significant amount of doctrinal content in them. Granted, the teaching may not be as heavy and logical as Paul’s other epistles such as Romans or Galatians, the said letters certainly deal with several aspects of doctrine probably from an applied or ethical perspective. Though some clear doctrinal statements are evident within both books, the apostle deals with some local church specific issues but with universal application in many senses46. For instance, Paul asserts that Jesus is the Lord regardless of which part of this terrestrial ball one happens to be found. Another point we may note are the eschatological sentiments that he echoes throughout the books which tended to clarify some issues as well as encourage the saints at Thessalonica. Fifthly, the books 44 So Robert Cara states in quoting another authority: “2 Thessalonians is more formal in tone than 1Thessalonians” I & 2 Thessalonians Evangelical Press books, 2009 editionpage 25

45 Cara makes a interesting quotation in relation to some authorities: He writes “Charles A Wanamaker, a conservative scholar agrees that Paul wrote both 1& 2 Thessalonians, but he resurrected an older thesis that 2 Thessalonians was written first (The Epistles to the Thessalonians: A commentary on the Greek text; NIGTC; GrandRapids: Eerdmans page 37-45)…” However, Carson and Moo give a refutation to this view in their book “An introduction to the New Testament, pages 543-4.

46 Refer to Cara’s 1 & 2 Thessalonians commentary, page 251 for more insight.


tackle in details some of the least addressed matters to do with the end time, the Parousia in particular47. While several interpretations have been attached to these land mark statements relating to the resurrection and events that immediately follow, the epistles are relatively easier to follow through and make some objective conclusions. Authorial intent is easier to discernthan for example from the prophetic or apocalyptic books like Revelation or Ezekiel. The type of hermeneutic one has largely determines one’s conclusion of what the book teaches or is about.Read simply and literally, with an echo from The Acts and other related books, the epistles are pretty straight forward. Sixthly,although we have asserted in the previous points that the books are relatively easy, we must hasten to assert that not everythingin the books are easy to understand, grasp, place or interpret. For instance, I Thessalonians seems to be slightly at variance with the second epistle when it deals with the eschatological aspects or at best seems to repeat ground that has already been covered over in the earlier book. The differences are basically apparent but not actual though one needs to crack their heads to reconcile these and other differences. Seventhly, some statementsin the Thessalonian epistles do not match up squarely with the historical accounts recorded in Acts 17. Granted, these apparent discrepancies may exist but this does not prove that the either Acts of Thessalonian epistles are wrong, false or untrue. Rather,each book reflects the perspectives of the writer and what they chose to highlight as important. For example, in I Thessalonians,Paul takes on and contrasts himself with the eloquent philosophers48 of the day, being in a Hellenistic context which Dr Luke does not bring out much in his narrative. He rather focuses on the rowdy people that caused quite a stir forcing the 47 Refer to Robert Cara’s commentary page 19

48 Refer to I Corinthians 2:1-2 to get an appreciation of what Paul had to contend within Hellenistic contexts


missionaries to hurriedly depart town (Acts 17:6ff). Other aspects however match without much ado. For instance, in chapter 2, the writer states that they had been shamefully treated at Philippi which thing we clearly see in Acts 16 and onward to the 17th chapter.

Berkhoff has this to say in his own words…

“Thessalonica, originally called Thermae (Herodotus), and now bearing the slightly altered name Saloniki, a city of Macedonia, has always been very prominent in history and still ranks, after Constantinople, as the second town in European Turkey. It is situated on what was formerly known as the Thermaic gulf, and is built “in the form of an amphitheater on the slopes at the head of the bay.” The great Egnatian highway passed through it from East to West. Hence it was of old an important trade centre and as such had special attraction for the Jews, who were found therein great numbers. Cassander, who rebuilt the city in 315 B. C. inall probability gave it the name Thessalonica in honour of his wife. In the time of the Romans it was the capital of the second part of Macedonia and the seat of the Roman governor of the entire province.

Paul, accompanied by Silas and Timothy, came to that city, after they had left Philippi aboutthe year 52. As was his custom, he repaired to the synagogue to preach the gospel of Jesus Christ….. From the data in Acts 17:4 and I Thess. 1:9; 2:14 we may infer that the church of Thessalonica was of a mixed character, consisting of Jewish and Gentile Christians. Since no reference is made in the Epistles tothe tenets of the Jews and not a single Old Testament passage is quoted, it is all but certain that its members were mostly Christians of the Gentiles. Only three of them are known to us from Scripture, viz. Jason, Acts 17:5-9, and Aristarchus and Secundus, Acts 20: 4. The congregation was not wealthy, II Cor. 8: 2, 3; with the exception of a few women of the better class,


it seems to have consisted chiefly of labouring people that had to work for their daily bread, 4:11; II Thess. 3: 6-12. They had not yet parted company with all their old vices, for there was still found among them fornication 4: 3-5, fraud 4: 6 and idleness 4:11. Yet they were zealous in the work of the Lord and formed one of the most beloved churches of the apostle.”49

A worthy authority, Geoffrey B Wilson has some extremely useful things to say about the book as excerpted at length:

“After leaving Philippi where they had been so ‘shamefully treated’ by the magistrates (I Thessalonians 2:2; cf Acts 16), Paul and Silas took the Egnatian high way through Amphipolis and Appolonia on the hundred mile Journey which brought them to the important city of Thessalonica. Ancient Therme was refounded as Thessalonica in 315 BC by Cassander who named it after his wife, a half-sister of Alexander the great. Strategically situated at the head of the Thermaic Gulf and endowed with a fine harbour, itwas the junction of the great land and sea routes between East and West. These natural advantages had secured its prosperity andattracted a large Jewish colony. Thessalonica was also fortunate in its political privileges, for it was the capital of the Roman province of Macedonia (146 BC), and as a ‘free’ city (42 BC) its citizens had the right to choose their own rulers or ‘politarchs’. It was probably early in AD 50 when Paul and Silas,accompanied by Timothy, first came with the gospel to Thessalonica. Following his usual practice Paul began the missionin the synagogue. Here for three successive Sabbaths he sought toshow from the scriptures that the Messiah had to suffer and rise again, and that the fulfilment of Israel’s hope was found in the very Jesus he proclaimed. This revolutionary doctrine was believed by some Jews and many of the ‘God fearing’ Gentiles, among whom were quite a number of notable women, with the result 49 Introduction to New Testament pages 118-120


that they left the synagogue to meet at Jason’s house where Paul and Silas continued to instruct their prospective converts for some few more weeks...”50

Hendrickson and Kistemaker add their seasoned voice to this back ground:

“The evangelisation of Europe began in earnest when Paul set his foot on what is today the long narrow stretch of NE Greece. Here was Philippi, situated about ten miles inland from the Aegean Sea. It was “a city of Macedonia, the first of the district, a (Roman) colony” Acts 16:12. To this city came Paul, Silas-the companion whom he had chosen for this journey (Acts 15:40)-, Timothy as assistant (Acts 16:3), and Luke the beloved physician (Acts 16:10), In Philippi a church was established which Paul afterward called “my joy and crown” (Philippians 4:1)...The city had been founded in 315 by Cassander, on or near the site of ancient Therma. This Cassander had been an officer under Alexander the great. Having killed the latter’s mother Olympias because she opposed him, and having crushed her army, Cassander subsequently for political reasons married Alexander’s half-sister. Her name was Thessalonica...Although most of the Thessalonians were Greeks, so that the culture of the city was basically Hellenistic, yet there were also some Romans and many more Orientals. It is hardly necessary to add that the commerce of the city also attracted many a Jew. The presence of these Jewsand their missionary activity exerted a measure of influence uponpagan religion, causing some Gentiles to attend the synagogue andto become “God-fearers”...The city figures prominently in the history of the crusades. It came under more or less stable ottoman rule in the year 1430. The Turks had held it before but had lost it again. From 1430 until 1912 they kept it. In 1912 it was re-conquered by the Greeks...Today Salonika is next to the 50 Geoffrey B Wilson, 1 & 2 Thessalonians, Banner of Truth Trust, 1982 pages 9 & 10


largest city in Greece, having a population of about a quarter ofa million...”51

From these authorities, we can safely construct a reasonable picture of the town and book. We next explore compelling reasons why the Thessalonian epistles merit special attention.

Reasons for studying these epistles:

The Thessalonians epistles elicit our honoured attention for morereasons than one. They stand out among the writings from ancient history telling the story as the Missionary team saw it in their day (Cara 19). The letters follow the form and structure of the age (Berkhof 119). The literary work merits attention of all serious Bible students because in the midst of observing what is expected in that day, the letters carry lively themes and a divine message that not only reveals the God of heaven but edifies the saint. Furthermore, the books briefly touch on what the philosophers of the day would have gloried in debunking it and exalting the glorious gospel of the King of Kings. While being reactionary in a sense to the feedback and report that Timothy gave, the letters teach and foster ethical holy living stating facts such as the holiness of God, His will and expectations which the novice church badly needed to be encouraged unto. Born in a day of much wickedness, idolatry and polytheism, the Thessalonian church needed an authentic voice that would assure as well as encourage them to tread the road less travelled. This road was fraught with all sorts of unimaginable challenges for spiritual babes whose minds may have potentially failed to comprehend how a loving God would have allowed them to go through all that they were passing through. All these incredibly troubling circumstances would have driven them away from the faith, especially so that some of their loved

51Hendrickson & Kistemaker Baker academic, pages 5-7


ones were succumbing to death, with Christ’s return still not forth coming, yet these epistles achieve an amazing feat of uplifting these broken saints. Few epistles are as personable as the I Thessalonians text which evidently points out the problems and immediately offers a lofty solution in Christ Jesus our Lord.Despite the drumming and shouting of the all pervasive Greek philosophical thinking of the day that held much sway, the gospelcall proved mightier as evidenced in the letter (I Thessalonians 2:1). The author of the books pin points some areas of radical disagreements as well as points that would point to Christ as theonly saviour. For instance, to the natural human eye, their mission trip to Thessalonica may have been viewed a dismal failure probably because they did not extort as much money, popularity or crowds to their meetings whereas the philosophers gloried in their fine sounding words which tended to attract the logical philosophical minds at a fee. Paul states that their mission was actually a resounding success given the massive evidence of transformed lives (I Thessalonians 2:1). The radical behavioural changes, abandoning idols and willingness to stand firm in the face of affliction proved more potent and lasting than myriads of philosophical thinking people whose lives have nothing to do with what they profess. What mattered to the apostle was not primarily the large numbers impressed with their well reasoned out arguments but the quality of their lives. All these truths and much more are incubated in the two epistles and thus merit our attention today. Although the message was contextual, it has a timeless application!

Let us hear what Wilson states in his writings: “In a day when prophetic sensationalism abounds, it is hoped that this book may help to promote a more scriptural understanding of the Lord’s return. For though many choose to subordinate exegesis to speculation, reverent students of the word will always refuse to


tarnish the believer’s great hope with theories of men, preferring with Calvin to remain silent when scripture is silent....”52

William Hendrickson and Kistemaker are certainly another set of authorities worth alluding to: “We are about to study certain epistles written by a man who, with the aid of his associates, ‘turned the world upside down’. Interest in Paul never lags...this interest is varied...some focus their attention particularly upon Paul the theologian...others again, sketch a portrait of Paul the man...their main interest may be called psychological...finally, there are also those whom Paul is, aboveall, the missionary...”53

From this brief overview, it is abundantly clear that much has been written on these books over time, given the renewed interestin eschatology, as David Fergusson has rightly observed. A good and proper grasp of this book set back ground will immensely prove helpful to the scholar and Bible enthusiast.

52 Comment in Preface of Geoffrey B Wilson’s 1 & 2 Thessalonians, Banner of Truth Trust, 1982 pp 7

53William Hendrickson & Simon J Kistemaker, Baker Academic, New Testament Commentary: Expositions of Thessalonians, the Pastorals & Hebrews, 1955, page 3


Chapter six

Historical Importance/significance of the book(s)

The Thessalonian epistles, as earlier alluded to, stand as a monument of truth from a by-gone era though relevant in every age. It is a beacon and source of information for the present andfuture saint. As a window to the past, expressing what happened in those early foundational times for the Church outside Palestine, the books are an important source of truth and historical significance. But there is more to be noted from thesebooks. They demonstrate what it took to spread the gospel and howGod transformed entire cities or aspects of them by the preachingof the everlasting gospel. A consideration of these books is therefore essential and in order.

What exactly makes these books stand out? Why should many scholars spend so much time studying them? Why should people evenhave radical differences over the themes and validity of the message they present? Furthermore, what relevance and contributions do they bring to the table in this postmodern era? These and other questions beg answering in addressing the significance of these Pauline epistles. We shall attempt to pointout some important points that have made these books especially important. In attempting to tackle our set of questions, we do not do this in any particular chronological order or fashion though we do our best to address them.

In the first place, the epistles were written to mixed Jewish andGentile church. It would appear from the account in Acts 17 that the synagogue had a significant Jewish population though located in a predominantly Gentile context. It is evident also from the first epistle that the Jewish community may not have constituted a large Jewish community. Paul makes a statement to the effect The Message of I Thessalonians Page 98

that the “Jews killed our Lord Jesus”, which sounds a rather sharp accusing factual statement54. There appears to be some emotion incubated in that strong pointed assertion. In the secondplace, the epistles provide the reader with an early insight of how letters and information was passed on. The form and structureof the letters gives an idea as to when they could have been written and context. In other words, the form and structure of the literary work helps in the dating and territory from which the letters were originated. In the third place, the style and choice of words give us an indication of the type of person who authored them. In other words, we can have an insight into the personality and structure of thinking of the author. From readingthe letters, one easily grasps what the author seeks to communicate and yet in the same breathe realises that very deep and complicated issues are being addressed in a very simply but potent way. Professor Louis Berkhof comes along and makes helpfulland mark statements to that effect when he says: “The style of this letter is thoroughly Pauline, containing an abundance of phrases and expressions that have parallels in the other Epistlesof Paul, especially in those to the Corinthians. Comparing it with the other polemical writings of the apostle, we find that itis written in a quiet unimpassioned style, a style, too, far moresimple and direct than that of Ephesians and Colossians. There are 42 words peculiar to it, of which 22 are not found elsewhere in the New Testament, and are, but not in the writings of Paul.” This firm conclusion by the Professor should comfortably settle all argument, unless one has another sinister agenda to discreditthe authorship of Paul. In the fourth place, what appear to be deep theological issues are tackled in the two books, although some aspects seem repeated, which in our view is for good becausethis signifies the importance of the matter at hand. It is striking for instance to observe that the issue of the second coming of Christ, death and the resurrection are systematically addressed in this twin book set to some level of detail which no 54 Some version suggest this phrase and assertion amounts to “hate speech” or anti-Semitism and thus prefer to coin the phrase as “The Jewish leaders” so that this sharpaccusation is toned down. All this is evidence of the all pervasive influence of Post modernism.


other books deals with in the same simple pointed way. Berkhof stated correctly when he said: “Doctrinally I Thessalonians is one of the eschatological Epistles of Paul. It refers very littleto Christ’s coming in the flesh to give himself a ransom for sin,but discusses all the more his future coming as the Lord of Glory. There are at least six references to the parousia in this short letter, two of which are rather extensive passages, 1:10; 2:19; 3:13; 4:13-18; 5:1-11, 23. This doctrine is at once the impelling motive for the exhortations of the apostle, and the sufficient ground for the encouragement of his readers, who expected the return of Christ in the near future.” meaning the book certainly has some doctrinal content. The book of Revelationand other prophetic books including I Corinthians allude to the Parousia but not to the same degree or detail. “When one thinks of the distinctive contribution of the Thessalonian letters, one thinks immediately of Eschatology. And to be sure, the letters are a basic source for eschatological teaching of Paul and the New Testament in general. Although eschatological teaching is concentrated in I Thessalonians 4:13-5:11 & 2 Thessalonians 2:1-12, Paul implies its importance for the letters generally by identifying Jesus early in I Thessalonians as one “who rescues usfrom the coming wrath.”(1:10)...”55

Fifthly, the fact that the epistles do not appeal to, quote from or directly refer to any Old Testament scripture is striking meriting investigation and enquiry. Why should a former Pharisee not cite a text that they so well knew right from infancy? How were the letters included in the canon of scripture seeing that reference to the Old Testament was one of the prime characteristics for their inclusion? That said, the epistles tie in well with the rest of Pauline letters in approach and, may we say, style. Once again, Prof Berkhof comes in handy to confirm the assertion just made when he says: “The Epistle never appeals to the Old Testament as an authority, and contains no quotations from it. We find a reference to its history, however, in 2:15, and probable reminiscences of its language in 2:16; 4: 5, 6, 8,

55 page 549 Moo & Carson


9; 5: 8. The language of 4:15-17 shows some similarity to II Esdras 5:42, but the thought is quite different.”56 This realisation is quite shocking for the casual reader because one would naturally expect the apostle to have strayed at some point and quoted the Old Testament. This does not happen in this case however. In the sixth place and closely connected to the previouspoint, the letters have some unique words only found in them. Other words are found in other Pauline epistles only scarcely. How do we account for this? Why should the apostle use different words, uniquely found here in the entire campus of scripture? This fact alone generates interest. Furthermore, it would be expected that the inspired apostle would be consistent in his vocabulary and choice of words over the long whole or could it bethat he matured further as he grew in the faith? If this be the case, how then can we be sure that inspiration is both verbal andplena? Seventhly, the epistles, more than many others addresses many ethical matters mingled with deep doctrinal content which under girds the instruction. Louis Berkhof echoes the same sentiments when he comments of the characteristics of this book as given at length: “This Epistle is like that to the Philippiansone of the most letter like of all the writings of Paul. It is, as Deissmann says, “full of moving personal reminiscences.” The practical interest greatly predominates over the doctrinal; and though the polemical element is not altogether absent, it is not at all prominent. The letter is primarily one of practical guidance, instruction and encouragement, for a faithful, persecuted church, whose knowledge is still deficient, and whose weak and faint-hearted and idlers greatly need the counsel of theapostle.”57 From this we can see that at face value, the book inclines more on the ethical rather than the doctrinal, although the latter aspect is equally present as hinted at earlier in thissection.

As for what other theologians have said about the significance of this book set, we turn to Carson and Moo. They make several 56 Introduction to the New Testament pp 118

57 Introduction to the New Testament, pp 118


striking observations as follows: “...Pins down the Perousia- and teaches the doctrine of the “rapture”: the ‘snatching up’ of living Christians to meet Christ when he returns...”58

Yet another quote worth considering is what Carson and Moo state about the books. They state that the Thessalonian epistles have made a significant contribution to the Christian cause as relatesto the purpose why they were written: “A final significant contribution of I Thessalonians stems especially from its overallpurpose: To strengthen the faith of new converts. Paul writes to nurture a young Christian community in the midst of a hostile andpluralistic environment...a situation not far off from the situation the church in our day faces...”59. What is striking about this comment is that these authors recognize the pluralistic nature of the first century context, which probably impacted on contemporary thinking, logic and practice. Strictly, speaking, the heart of man has not changed and remains the same in every age, varying here and there in reaction to the world around but essentially the same-depraved.

A. Present significance and relevance of I Thessalonians

The Thessalonian epistles are some of the simplest write ups of all the epistles of Paul, although admittedly on occasion discusssome difficult areas in relation to the last things. They are simple in the sense that they can be read with great ease, the entire message easily grasped and resonates to daily life, if one58Moo & Carson, page 549

59Moo & Carson, page 550


has been regenerated. The questions that beg answering at this juncture are two. Firstly, how significant are these letters to today’s church? Secondly, how relevant are these letters in the 21st century, in a radically dynamic context? Various reactions and responses can be synthesized on either side of the questions at hand. Some think the letters are thread bare on doctrine and next to no significance or relevance. This group claims that Paul’s later epistles carry more ‘meat’ and engaging logic almostsuggesting that the apostle’s doctrinal views changed or matured over time. Thus, they in effect claim that the letters are of no value what so ever. This thinking is well illustrated in the quoted writing of Wiersbe, although he holds a contra view. The saying goes as follows: “A father took his son to a large city museum, thinking that the visit would entertain the boy. But for two hours the lad did nothing but sigh and complain. Finally in desperation he said to his father, “Dad, let’s go someplace wherethings are real!”...some people feel that way when they read the Bible...no book published has more meaning for our lives, and more relevance to our problems, than the Bible. No wonder WilliamLyon Phelps, for years called “Yale’s most inspiring professor”, said:”I believe a knowledge of the Bible without a college courseis more valuable than a College course without a Bible...”60, TheBible Expository Commentary, NT volume II”. On the other hand, another view advanced is that the epistles’ like any other are asrelevant and significant as any other, having the divine stamp and thus authoritative. Although they may not be as comparativelydoctrinal detailed as books like Galatians or Romans, the book has a special place in the church. This group argues that each epistle or book was written with a specific purpose in mind and thus addressed an issue or two. If the matter was ethical rather than doctrinal, the apostle responded as such though undergirdingeach assertion with a doctrinal premise or back ground, hence 60Warren W Wiersbe, page 156


explaining why most of Pauls’ epistles commence on a doctrinal premise in the first few chapters ending up in application in thelatter part. This may be said of the Thessalonian epistles too. Another reason advanced by the proponents of the epistle relevance is that the age and maturity levels partly dictated howthe apostle responded. The Thessalonian church was young and facing challenges needing wise counsel in the process to infuse courage in the letter recipients. What this implies for today’s church is that we have spiritual guidance on how to respond in different circumstances. If in afflicted context, the Christian is encouraged to rejoice always while knowing that God has a willand will respond to prayer, provided the means of grace are exploited. The Church in the very throes of persecution may find this epistle more helpful and comforting compared to one that is experiencing peace all around. However, both need to heed the call for holiness and correct ethical behaviour. This is not to suggest that some scriptures are inspired and others not or some scriptures become inspired only when they ‘light up’ as the neo-orthodox proponents wrongly suggest. Whichever side one takes, betrays their world view, hermeneutic and importance of scriptureto their lives.

Very well then, what may be said about the epistles? In responding to this set of questions, we take the liberty to subscribe to the second notion-which is pressupositional in nature meaning that all scripture is profitable for all time. A quick word on the books would equally be in order then. Written relatively early in the Church life, barely 20 years after Jesus left the world, these twin epistles carry a very simple themes ofhope, perseverance and a resolute desire to live a theocentric holy life despite outward challenges or afflictions. The young church was born out of a missionary trip to northern Greece afterthe mission team left Philippi (Acts 17:1; I Thessalonians 2:1),


from which Paul and companions were forced to leave town and headwest along a famous international trade route but for some reasons, turned south at some point, heading to Thessalonica. Here, they wrestled with souls for at least three weeks commencing in the Pharisee led Synagogue and later in the public place. Their message was simple, focusing on Jesus being the Christ and how that it was necessarily to believe in Jesus. It isworth noting that Thessalonica was outside Palestine and therefore probably had a significant Gentile population as compared to the Jews. It is however instructive to note that there could have been a sizable Jewish population given the presence of a synagogue compared to Philippi which had none. Thatsaid, it is evident that the message the missionaries preached was essentially the same as in all other places. Given that the primary audience were Gentile in that context, one would have expected the emphasis to shift away from Jesus being the Christ to aspects to do with say the miraculous because the Gentiles, especially those of Roman descent demanded wisdom or at times some spectacular signs to show how or what a great saviour this Jesus was, as evidenced in the gospel of Mark. Although Paul may have been tempted to display these amazing signs, he focused on the simple gospel much like what he did at Corinth when he later went there later from Athens (Acts 18:1 ff; 2 Corinthians 2:2). He determined to preach Christ and Him Crucified regardless of how complicated people were. He knew the depravity of man and theultimate solution lay in the gospel of Christ (Romans 1:16-17; 18ff). Once this gospel was faithfully preached in all its glory and simplicity, it had inherent power to transform entire cities to the obedience that in Christ hence Pauls’ confidence in and reliance upon the gospel (Romans 1:16; 2 Corinthians 2:2).

From the foregoing, we may surmise the following conclusions in relation to the significance and relevance of this epistle:


1. This epistle (i.e. I Thessalonians) gives us some of the earliest insights into the thoughts of the apostle Paul.

2. This epistle also demonstrates the awful necessity of preaching the gospel as well as preaching the correct content in that gospel.

3. Thirdly, this epistle shows that the Gospel is inherently potent and we can rely on it. It does not need to be modified or coloured with all sorts of things to make it more attractive or potent but rather to be preach as it simply is.

4. Closely connected to the aforementioned point, reasoning with souls is essential but in itself is barren if the Spirit of God is absent. Logic alone is limited and can never transform a soul, although it may impress one. Regeneration is monergistic and wrought by the secret operations of the Spirit as is evident in the Thessalonian case.

5. This epistle is another witness to the fact of inspiration and the authoritative nature of the word of God. The Thessalonians may not have been clear on many other issues but on the point of revelation and inspiration of the word spoken or written, they correctly accepted the word of God for what it truly is.

6. We learn from this book series that the preaching of the gospel must take place directly and simply, not relying on human methods, antics or underhanded pressure tactics.

7. Further, this epistle is significant for teaching the Reformed Pastor as to how to carry out their ministry, bonding with their church members or due care for all without exception or distinction. The apostle demonstrates


his human side, emotions and care and yet holding on to the great and mysterious doctrines of divine election or some such deep doctrine.

8. This letter, written to a largely pagan polytheistic contextdemands and asserts holiness of life, correct theological teaching and practice. Today, many are tempted to become humanistic and in the process water down or compromise on the sharp aspects of the teaching of scripture. For instance, sexual impurity was the given norm of the day and yet the apostle insists that people should abstain from suchlicentious wicked behaviour. That command raised eye brows for sure but that was it, saints needed to live lives worthyof their calling. Similarly, we live in an age where the authority of scripture is either ignored or watered down on matters which the word of God has clearly taken a stand. Theissue of Homosexuality comes to mind. People claiming to be believers are divided but needlessly so because the scripture is clear. The very practice and not ‘the abuse’ ofit are at issue here. No amount of argument can change this fact, given the ample evidence in the Old and New Testaments. This is a tough and unpopular (perhaps even illegal in some context amounting to ‘hate speech’!) stance to take but it is just that. Paul had issues to contend withbut stood firm.

9. This epistle further demonstrates that Churches and individuals respond to truth, understand or practice it differently. The growth curve varies too. Where others simply plainly sail through, others, akin to the Hebrew Christians (Hebrews 5 & 6), may lag behind despite great efforts by their teachers. This teaches all of us something:Patience and persistence as we mentor other saints. If we


are the slow learners, this letter teaches us that we need to be determined to learn as much despite the hurdles.

10. Yet another significant take home point is that saints need to have a correct work ethic. They need to be the most balanced individuals, both productive and hard workers. Theyshould be examples of hard work and correct attitude in the world, doing all to the glory of God. Laziness for instance is clearly discouraged and the church instructed how to handle this vice.

11. The Church learns that Jesus will definitely return, regardless of how long it takes him to triumphantly come forhis own church. Not even death can separate the saint from the love of God that is in Christ Jesus.

12. The saints must be distinguishable from the rest by their lives, belief and practice. The first century Christians were distinguished for something good-reliability, trustworthiness and hard work. Eventually, Christianity came to dominate the Roman world after Constantine recognized this apparently puny religion although earlier emperors and Roman officials like Pliny haddespised this small company of people. The English Puritans also left their land mark on their generation partly becauseof their diligence, industry and may we say godliness.

13. In a world of turmoil, affliction and death, the epistles come across as a tonic and guide to right living, response and world view. There are times when nothing seems to be working out as expected, what are we to think? For instance the global economic meltdown of 2008 and onwards insome instances wiped out people’s life earnings, triggered unexpected job losses making many more vulnerable to poverty. The Christian may be confused or even question God.


Another case would be the sudden death of a loved one. What about the neglect or opposition of the state laws to the word of God, how is the saint to react? These and many perplexing life’s ultimate questions consistently come alongat one time or the other in an individual’s life. What do the epistles of Thessalonians responded which treatise like Galatians or Romans may not? Simply this: The Christian is to pray continually, pray without ceasing and all the while know that the situation that confronts them at that time is within God’s will for them in Christ. The Christian will better draw comfort from the Thessalonian letters rather than read between the lines or study the back ground of say Romans 13 or Acts 18 to appreciate that even then, the saints were in the fire of affliction.

All scripture is given by the inspiration of God (2 Timothy 3:16), is relevant, significant and therefore important at all times. What may vary is the application timing for each case. Theneo-orthodox view propounded by Karl Barth and others cannot therefore stand the test. The liberal theologian is equally refuted by the same token because God’s word is established and does not change with times as has been the case with the study ofnature using the scientific method. Experimentation and empiricalmethod holds true only when a hypothesis and theory have been proved consistently true after repeated experimentation. This leads to a law being established. On the other hand, the scriptures do not become true or even truer as more information becomes available to validate the claims. God’s word is ever trueand science is the one that catches up with time! The Thessalonian epistles stand as a monument of truth, unparalled orunrivalled in their setting forth truth or claims, no matter how palatable or offensive to the humanist; this includes those that are offended by strong statements such as the one in I


Thessalonians 2 where the apostle asserts that “the Jews killed our lord Jesus Christ”. This should never be interpreted to be anti-Semitic at all for it is a fact that many colluded and ganged up to condemn, crucify or afflict the body of the author of life. A correct world view is essential.

From the points highlighted above, we can safely assert that the epistles are as significant and relevant in the twenty first century as they were in the first. The message is the same because the human hearts remain fallen. Only the gospel can turn the tide. Although Christian apologetics is good, helpful and essential in a much more complex world, it is useless itself unless God infuses power in the words and efforts. The Bible alone is quite capable to transform lives as it is the dunamis ofGod. We need to return to this sincere belief in and trust in theword of God. All major genuine revivals have had the word of God at the centre of them. The Thessalonians were in some sense presuppositional in their acceptance of the word of God but valued some aspects of evidence. This integrated stance is ratherelusive in our day but that’s what will ultimately help us.

Professor Berkhof states the following on authenticity and canonical significance:

“In this letter we behold Paul, the missionary, in the absence ofany direct controversy, carefullyguarding the interest of one of his most beloved churches, comforting and encouraging her like aFather. He strengthens the heart of his persecuted spiritual children with the hope of Christ’s return, when the persecutors shall be punished for their evil work, and the persecuted saints,both the dead and the living, shall receive their eternal reward in the Kingdom of their heavenly Lord. And thus the apostle is anexample worthy of imitation; his lesson is a lesson of permanent


value. The glorious parousia of Christ is the cheering hope of the militant church in all her struggles to the end of time.”61

Warren Wiersbe states his case in some-what short but succinct way:

“Once you understand the back ground, the burden, and the blessing of these two letters, you will see how up to date and practical they are...”62

Beyond debate, the epistle is significantly relevant in every age, including our own times.

B. Possible reason(s) and purpose why the book was written

The reasons as to why the books were probably written are severaland quite easy to suggest. Although we may infer some possible reasons for the writing of the letters from internal evidence, the exact triggering reason cannot be fully arrived at. However, we offer some suggestions that may confidently be used to give the purpose and reason for this book. Both these evidences are derived from internal evidence as alluded. It is interesting to note that these questions have been asked over the years and for a good reason; this helps us to appreciate the circumstances and authorial intent of the epistles. We tackle the reasons and then offer what we perceive as the purpose, although these two words have been used interchangeably:

i. Possible reasons

Paul wrote the epistles as a response to the feedback he receivedfrom Timothy’s recent visit-at least for the first epistle. Paul

61 Introduction to New Testament page 122

62Warren W Wiersbe, the Bible expository commentary: New Testament volume 2, victor, Cook Communication Ministries 2001, pp156


and his team had been compelled to hurriedly abandon the mission station (Acts 17:1-4) due to a hostile environment but as they journeyed further south, their hearts were still back at Thessalonica where a small company of new believers had begun to cluster, in that virgin pagan territory. Long after they had leftBerea and travelled on to Athens enroute to Corinth, Paul’s heartwas still pounding towards Thessalonica. This is the typical heart of a true parent and minster of the gospel-always ensuring that their flocks were well taken care of. From Athens, or shortly before that, Paul sent Timothy all the way back to Thessalonica to check out how the novices were doing and to establish whether particular vital signs of grace existed to warrant assurance that the new birth had for sure taken place among the people. Thankfully, the feedback was in the affirmativeand so he writes this first epistle. As for the second, it would appear that it too was a reaction to some pattern of behaviour although one can safely argue that it was a follow up on the earlier one to clarify some points that had probably not be heardcorrectly or not changed as expected. It would appear that the church still had some lazy people emanating from a wrong eschatological grasp. Secondly, he writes to shed more light on the very issue of the second coming of Christ giving some hints as to the signs preceding the Second Advent.

The second reason why Paul wrote this epistle was to ward off unwarranted criticisms and attacks on the teams’ hurried departure from Thessalonica as well as to clarify their mission as opposed to that of the motivational Greek philosophical speakers of the day. In refuting these, Paul makes several land mark statements that include the following:

1. Their mission to Thessalonica was a success as evidenced by the sprouting up of a local assembly of believers,


irrespective of the size. What mattered is the presence of grace and spiritual life among the believers.

2. Gives thanks for their steadfast ness despite the outward afflictions and trials from their own countrymen.

3. The real source of the problem-the Jews who killed our Lord of glory. Although in their minds, they felt what they were doing was the will of God, in effect, they were murdering the author of life for which they were culpable.

4. However, in their action of snuffing out the life of Jesus was life for the world. They were actually in line with God’s will except that the one who killed the saviour was inserious trouble on the final day, unless they repented.

5. The ones that rejected Christ or his message is a candidate of Hell and was in effected counted to be with those that physically killed the Lord Jesus. To reject Christ is to crucify him along with the Jews. So in effect, although the Jews primarily killed the Lord, many others across the worldthat do not believe the word are considered part of the unbelieving Jews.

Several theologians have suggested some possible reasons why Paulwrote the epistles. We quote some of them below:

“Why did Paul write these two letters? First he wanted to assure his friends of his love and concern. After all, he left the city hastily at night, and he did not want them to think he had deserted them. Also, Paul’s enemies were attacking his character and telling the new believers that their leader was really a greedy Charlatan who preached religion in order to make money (I Thessalonians 2). There were plenty of itinerant rogues in Greecewho did just that, some were spreading the word that Paul was oneof them. In his letter, Paul assured his readers of his love for The Message of I Thessalonians Page 113

them and his honesty in ministering to them...he had a second purpose in view: he wanted to ground them in the doctrines of theChristian faith, particularly with reference to Christ’s return...”63

ii. Purpose:

In a bid to demonstrate his elation, Paul wrote to the epistles to give instruction as well as comfort the saints at Thessalonica. Thus, he mentions their need to have a first had grasp of doctrinal truths of the second advent in relation to their current afflictions. A doctrinal belief has a profound effect on how we behave and carry ourselves. So it may be said that the purpose of writing would include the following:

1. To encourage the saints to continue in the faith despite theoutward changes and afflictions. They had begun to suffer the loss of loved ones but the promised saviour was nowhere in sight. What would become of those who had succumbed to the cold hand of death before Christ’ return? Would they lose out and thus be eternally lost? Paul encourages them byexplaining exactly what death entailed in the light of Christ’s return.

2. To set forth correct understanding of several doctrines which affected how they lived.

3. To correct wrong ethical behaviour arising from wrong teaching. It wold appear the saints had the impression that Christ’s return was imminent within their life times and thus saw no logical reason to continue carrying on the dailyfunctions or chores related to a permanent residence in thatlocality. Aspects of this wrong teaching are addressed head

63 Warren Wiersebe The Bible Expository Commentary, NT Volume 2 page 157


on in the first epistle but highlighted all the more in the second.

4. To highlight the sure and certain evidences of divine life in a regenerate soul-growth, love, faith and hope. These were evident from their lives and the talk of town.

5. To ensure that these people had a proper perspective to suffering and how best to respond. He commends them for having accepted the word of God as preached from the apostolic team but urges them to consider God’s will.

Here what some other authorities have written with respect to thereasons and purpose for writing:

D. Carson and Moo have rightly stated the purpose in one of theirworks when they state: “A final significant contribution of I Thessalonians stems especially from its overall purpose: To strengthen the faith of new converts. Paul writes to nurture a young Christian community in the midst of a hostile and pluralistic environment...a situation not far off from the situation the church in our day faces...”64. They have beautifully put a cross a worthy argument that silences all discord, though may not satisfy everyone.

Another has said the following: “It is clear that Paul was filledwith deep concern and warm affection for this church, so recentlyestablished. He writes his letter in order:

a. To meet head on the whispering campaign with respect to his ‘personality’ and motives

b. To express his joy & gratitude because of the good news which Timothy had brought.

64 Moo & Carson page 550


c. To shed further light upon the question which had arisen with respect to those who had fallen asleep (see 4:13-18) and

d. To give exactly such directions as could be expected from a missionary who is writing to men who have just recently be drawn out of the Kingdom of darkness (idolatry, immorality etc) into the kingdom of light...thus he stresses the fact that the new faith demands a complete break with the immoral conduct which characterises the heathendom...and emphasizes the need of proper respect for officers of love and peace among the brothers...”65

Once again, D.A. Carson and Moo aptly state the following: “The content of I Thessalonians reveals that Paul had three basic purposes in writing:

*To clear up any misconceptions about his own motives in light ofhis hasty departure from Thessalonica (1-3)

*to remind the Thessalonians of some key ethical implications of their new faith (4:1-12); and

*to comfort the Thessalonians over the death of some of their fellow Christians (4:13-5:11)

Paul’s defensive posture about his motives and methods in preaching the gospel to the Thessalonians in 2:1-12 has occasioned lively debate...”66

Hendrickson says in another volume the following: “The apostle’s purpose in writing this epistle has, accordingly become abundantly clear: to express his gratitude for the news which Timothy had brought with reference to the spiritual condition of the congregation as a whole; to defend himself over against thosewho had called his motives into question; to re-emphasize the 65 Hendrickson & Kistermaker New Testament Commentary page 12

66 Moo & Carson page 544


necessity of a complete break with heathendom and its immorality;to strengthen the offices for the welfare of the entire church; and last but not least, to shed further light upon the doctrine of Christ’s return and warn the brothers against a misapplicationof the doctrine in daily life...”67

Louis Berhoff has this to say: “…What led Paul to write this letter, was undoubtedly the report Timothy brought him respectingthe condition of the Thessalonian church. The apostle felt that he had been torn away from them all too soon and had not had sufficient time to establish them in the truth…Hence he was greatly concerned about their spiritual welfare after his forced departure. The coming of Timothy brought him some relief, for he learnt from that fellow-labourer that the church, though persecuted, did not waver, and that their faith had become an example to many…. In view of all these things it was but natural that the apostle should have a threefold purpose in writing this letter. In the first place he desired to express his gratitude for the faithful perseverance of the Thessalonians. In the secondplace he sought to establish them in faith, which was all the more necessary, since the enemy had sown tares among the wheat. Hence he reminds them of his work among them, pointing out that his conversation among them was above reproach, and that as a true apostle he had laboured among them without covetousness and vainglory. And in the third place he aimed at correcting their conception of the Lords return, emphasizing its importance as a motive for sanctification”68

As can be seen, most of these authors agree and say almost the same thing though expressed in different words. The apostle wrotewith a clear motive to counsel, encourage and establish correct doctrine. Preachers and teachers in every age need first of all to be clear about what they believe, secondly to be bold, courageous and confidently set forth what they are convinced 67 William Hendrickson, Survey of the Bible, Evangelical Press 1947, page 329

68 Introduction to the New Testament, page 121


about and finally be consistent to the end regardless of the changing circumstances. In a postmodern world, the saint is called upon to stand firm and contend for the faith once for all entrusted to the saints.

C. Date and authorship

The epistles have generated a lot of interest among scholars for various reasons. From questions surrounding authorship of either or both epistles to when or where the letters were written from. Paul definitely wrote the first epistle (written about AD 49-52; in a bid to accommodate the majority of views) without doubt but the second letter is disputed by some (Keener 583; Douglas & Tenney 1008). Whichever position one takes with respect to the latter epistle, the letter states that Paul is the author and addresses similar key issues as the first letter but from a different angle. For one thing, the epistle is introduced as Paul’s. For another, the epistle gives further detail which may appear somewhat contradictory such as being more informal or setting the advent of Christ to a future date unlike the tone of I Thessalonians. However, the letters speak the same message written from different time frame although written not too far apart. Wiersbe says the following in relation to the epistles: “Two of Paul’s earliest letters are 1 & 2 Thessalonians. (It is possible that Galatians was written first) These two letters wereto real people...”69 Thomas Hale however suggests that the earliest letters in the New Testament to be written were the Thessalonian epistles and Galatians. For some reason, he omits James as James as one of the earliest New Testament writings (Hale 539). Cara and others hold that James was the earliest followed by Galatians and then the twin epistles. Whatever the case, Hale agrees with others that the Thessalonian epistles werewritten early. 69 Warren Wiersbe page 156


Date

The specific dates of when the epistles were written in not exactly known or determined. What is known however for sure is the approximate time range in which the epistles were written, very early in the ministry of the apostle Paul. After his conversion, in Damascus, Syria, he is reported to have gone into Arabia and later resurfaced to preach Christ in places he had previously known to be hostile to the faith. A period of 14 yearsis mentioned in Galatians 1 & 2 where Paul states that he later went to Jerusalem to meet the apostles there with a view to compare notes. It would appear that he wrote Galatians first and then later wrote the Thessalonian epistles because the Acts account seems to suggest an early date ranging from about AD 49 though different scholars place such as R. Cara, T. Hale, C. Kenner, J. Douglas and M. Tenney (AD 50) while others such as T. Mahan and J MacArthur (AD 51) or A H. Strong & Berkhof (AD52) place the dates variously though we highlight a sample of them inthis section:

We kick start this brief survey with the ESV which states the following: “Most scholars date I Thessalonians to AD 49-51, earlyin Paul’s 18-month stay in Corinth during his second missionary journey (Acts 18:1-18). Only a minority of scholars, who do not regard Acts as historically dependable, place it in the early 40sAD. The Delphi inscription- a letter from the emperor Claudius tothe city of Delphi-dates Gallio’s proconsul ship of Achaia to AD 51-52, and Acts 18:12-17 mention Gallio, toward the end of Paul’sCorinthian stay...”70

D.A Carson and John Moo state: “Using the revisionist Pauline chronology drawn from the letters, some of these scholars conclude that Paul might have written I Thessalonians in the

70 The ESV (English Standard Version) study Bible page 2301


early 40s. Another approach, more respectful of Acts, places I Thessalonians in the middle 50s on Paul’s 3rd Missionary journey...according to most likely general Pauline chronology, then I Thessalonians will have been written in AD 50, early in Paul’s stay in Corinth and perhaps four to six months after his ministry in Thessalonica.”71

Robert Cara, The African Bible commentary, T. Hale, C Keener and J Douglous/M Tenney hold a date in agreement with Carson and Moo of AD 50 while MacArthur and Mahan hold AD 51.. MacArthur even claims to have tangible evidence for his dating.72 A.H Strong places it at AD 52. Each of these advances valid reasons for their arguments which include the possible chronological sequencein which the epistles were written with James in the early 40s, Galatians about AD 48, I Thessalonians in AD 50 or 51. Hale omitsJames among the earliest New Testament writings. Arguably, each of these scholars advances a strong argument worthy considering though Carson and Moo’s rebuttal of some novel ideas have proved helpful for many present day scholars.

Louis Berkhoff holds that the epistle was written in AD 52 and advances potent reasons. Here is what he says: “Time and Place. There is little uncertainty as to the time and place of composition, except in the ranks of those who regard the Epistle as a forgery. When Paul wrote this letter, the memory of his visit to Thessalonica was still vivid, chs. 1 and 2; and he was evidently in some central place, where he could keep posted on the state of affairs in Macedonia and Achaia, 1: 7, 8, and from where he could easily communicate with the Thessalonian church. Moreover Silas and Timothy were with him, of which the former attended the apostle only on his second missionary journey. and the latter could not bring him a report of conditions at

71 D.A Carson & John Moo, page 542-543

72 Refer to the MacArthur Study Bible page 1810 which states that the dates have been proved by archaeological evidence.


Thessalonica, until he returned to the apostle at Corinth, Acts 18: 5. Therefore the Epistle was written during Paul’s stay in that city. However it should not be dated at the beginning of Paul’s Corinthian residence, since the faith of the Thessalonianshad already become manifest throughout Macedonia and Achaia, and some deaths had occurred in the church of Thessalonica. Neither can we place it toward the end of that period, for II Thessalonians was also written before the apostle left Corinth. Most likely it was composed towards the end of A. D. 52.”73

Dr John MacArthur adds his voice in commenting on this matter in his informative study Bible as given at length: “This date has been archaeologically verified by an inscription in the Temple ofApollos at Delphi (near Corinth) which dates Gallio’s service as proconsul in Achaia to AD 51-52 (Acts 18:12-17) since Paul’s letter to the churches of Galatia was probably written AD 49-50...”74

From the foregoing, we can see how elusive dating of the epistlescan be, even respectable figures differ in opinion, though thankfully, this is not from a fundamental perspective.

Dissenting voices

However, there are some dissenting voices with respect to the dates and truthfulness of the internal evidence from the book of Acts. William Hendrickson and Kisterman have alluded to this matter as given at length: “Of late an attempt has been made to invest an entirely new chronology of the life of Paul. But in view of the fact that this is based on opinion that the book of Acts is not entirely reliable, it is not necessary to enlarge on it...”75

73 L Berkhof, Introduction to the New Testament, Eerdmans Publishing

74 The MacArthur study Bible page 1810

75 William Hendrickson & Kistemaker, New Testament Commentary, Baker Academic, page 15


AuthorshipThe authorship of the first epistle is nearly universally attributed to Paul the apostle, though the salutation potentiallypresents some problems. This is primarily because the salutation states that Paul, Silas and Timothy jointly authored this book. But is this true? Why is the epistle generally attributed to a single individual and not the three? Dr Robert Cara has done a good work on this one by stating that Paul is the primary author while his colleagues endorse what he says. Let’s hear the Doctor speak for himself: "Both I and ii Thessalonians state that the letters are from Paul, Silas and Timothy (I Thessalonians 1:1; 2 Thessalonians 1:1). There is the clear implication in the lettersthat Paul is the author and that Silas and Timothy endorse what he writes....however, beginning in the later 1700s, some critical/liberal scholars began to doubt the real historical Paulwrote 2 Thessalonians. They argued that someone later than Paul wrote 2 Thessalonians..."76 John MacArthur has stated in his study Bible the following instructive words; “Paul’s authorship has not been questioned until recently by radical critics. Their attempts to undermine Pauline authorship have failed in light of combined weight of evidence favouring Paul such as; 1. The directassertions of Paul’s authorship (I:1;2:18) 2. The letters’ perfect correlation with Paul’s travels in Acts 16-18; 3. The multitude of intimate details regarding Paul; and 4. The confirmation by multiple early historical verifications starting with Marcion’s canon in AD 140...”77 What further arguments does one need to prove that the dissenting voices are on the wrong side? MacArthur certainly does a great job in commenting on this matter, whilst acknowledging the presence and voice of opposing views. To further cement our argument, we quote the same MacArthur as he explains his case in relation to Paul being the author of the epistle: “In the Greek New Testament, I Thessalonians is listed literally as “to the Thessalonians”. Thisrepresents the Apostle Paul’s first canonical correspondence to the Church in the city of Thessalonica...Paul identified himself 76 Robert J Cara I &ii Thessalonians, evangelical press, 2009, page 24

77 The MacArthur study Bible page 1810


twice as the author of this letter (i:1;2:18). Silvanus (Silas) and Timothy (3:2,6), Paul’s travelling companions on the second missionary journey when the Church was founded (Acts 17:1-9), were also mentioned in Paul’s greeting (1:1)...”78

Without doubt and in agreement with the majority view, Paul is the author of the epistle given both internal and external evidence (Berkhof 119).

D. Place of authorship

The epistles were written from Corinth after Paul received a report from Timothy. It would appear that having left Berea on ward to Athens and then Corinth, Paul waited to hear from Timothyin regard to the fragile church at Thessalonica. While on the second missionary journey (Douglas & Tenney 1008; MacArthur1810),Paul wrote the first epistle and then followed it up with a second some few months after wards, probably not more than six month later (Berkhof 122). It would appear word got to him that his instructions in the first letter were not properly understoodor heeded. The tone in the second epistle appears somewhat impersonal and more serious. Hendrickson & Kristemaker hold that Paul wrote this on his secondary missionary journey and probably from Corinth.

E. Reasons why some scholars doubt Paul’s authorship of bothepistles

Although for a long time, the authorship of Paul of both epistleswas assumed and taken for granted, some voices begun to question this view. While some agreed that Paul wrote both letters, othersrecognized the first as authentic while suggesting that the second was a fraud or written by another. Still another group argues around the order of writing these books, with some

78 The MacArthur Study Bible page 1810


asserting that 2 Thessalonians came along first. As though that were not tough enough, some argue around the language or even thechoice of words (i.e. vocabulary). Lastly, some argue around the tone of the books, doctrinal focus or the apparent variance between the Acts 17 and epistle accounts in relation to Philippians or some such books. Arguments keep coming up all the time but enquirer should have a clear objective mind to investigate this matter, counter arguments notwithstanding. In this section, we offer some reasons why Pauls’ authorship of the letters is doubted or in some cases rejected altogether. We kick start this consideration with the venerable William Hendrickson before considering other authorities: “The authenticity of I Thessalonians is today’s accepted on nearly every side. Never theless, there have always been those who disagree with well-nigh unanimous opinion and who consider this epistle to be either as awhole or in part, the work of a forger. Their arguments may be summarised as follows:

1. This epistle is far less doctrinal than those which are known to have been written by Paul. It is rather insignificant in content.

2. This epistle does not attack the idea that justification by the works of the law.

3. It is impossible that within a period of a few months the Thessalonian converts could have exerted an influence for good as intensive and extensive as that which is pictured inI Thessalonians 1:7,8;4:10”79

D.A. Carson and Moo are authorities on the New Testament and havesaid the following about these epistles: “Three separate but related matters must be tackled: (1) the co-authorship of the

79Hendrickson & Kindermaker, pages 18-19


letters;(2) alleged interpolations in I Thessalonians; and (3) the Pauline authorship of 2 Thessalonians...”80

Louis Berhoff says the following with respect to authorship of the epistle: “The external testimony in favor of the Pauline authorship is in no way deficient. Marcionincluded the letter in his canon, and the Muratorian Fragment mentions it as one of the Paulinewritings. It is contained in the old Latin and Syriac Versions; and from the time of Irenaeus, Clement of Alexandria and Tertullian it is regularly quoted by name.The internal evidence also clearly points to Paul as the writer. The Epistle comes to us underthe name of Paul; and those that were associated with him in writing it, viz. Silvanus (Silas) andTimotheus, are known to have been Pauls companions on the second missionary journey. It ismarked by the usual Pauline blessing, thanksgiving and salutation, and clearly reflects the character of the great apostle to the Gentiles. Although it has been subject to attack, it is now defended by critics of nearly every school as an authentic production of Paul.Schrader and Baur were the first ones to attack it in 1835. The great majority of critics, eventhose of Baur’s own school, turned against them; such men as Hilgenfeld, Pfleiderer, Holtzmann,Davidson, Von Soden and Julicher defending the genuineness of theletter. They found followers, however, especially in Holsten and Van der Vies.

Of the objections brought against the Epistle the following deserve consideration: (1) Ascompared with the other writings of Paul, the contents of this Epistle are very insignificant, not asingle doctrine, except that in 4:13-18, being made prominent. Inthe main it is but a reiteration of Pauls work among the Thessalonians, and of the circumstances attending their 80 Carson and Moo, page 534


conversion, all of which they knew very well. (2) The letter reveals a progress in the Christian life that is altogether improbable, if a period of only a few months had elapsed between its composition and the founding of the church, cf. 1:7, 8; 4:10.(3) The passage 2:14-16 does not fit in the mouth of him who wrote Rom. 9—11 and who was himself at one time a fierce persecutor of the Church. Moreover it implies that the destruction of Jerusalem was already a thing of the past. (4) TheEpistle is clearly dependent on some of the other Pauline writings, especially I and II Corinthians. Compare 1: 5 with I Cor. 2: 4; — 1:6 with I Cor. 11:1;—2:4 ff. with I Cor. 2:4; 4:3 ff.; 9:15 ff.; II Cor. 2:17; 5:11. The cogency of these argumentsis not apparent….”81

F. Why Thessalonian letters authorship primarily ascribed toPaul

Who exactly wrote the letters to the Thessalonians? Was it Paul alone, along with his friends? Why does the salutation state thatthe letters are from three individuals and yet the tone throughout the letter largely suggests that one person, namely Paul wrote them? Many battles have been fought over this matter suggesting that the salutations are misleading or were added by alater editor. Others have maintained that Paul alone is the primary author but merely attaches the names of the other team members. So what are we to make of this situation? How can we interpret this situation? Of the man suggestions, we hold in common with others like Carson that the primary author is Paul but his companions read through and signed off or agreed with theletter which was then sent off. Here is Carson and Moo in their own words: “As we have seen, both letters name Paul, Silas & Timothy as the authors of letters. Yet the letters are traditionally ascribed to Paul alone. Is this fair? Many scholarsanswer no. They note the way the first-person plural dominates

81 Introduction to New Testament page 119


both letters, even in the thanks giving section, which does not happen in most of the other Pauline letters, including three of them that name someone else in the salutation (I Corinthians, Philippians, and Philemon). The inclusion of more than one personin the salutation of a letter was most unusual in antiquity; readers would probably have read the plural “we” as a genuine indication of the authorship...”82

They state that Paul is the principal author though in collaboration with his teammates-Silas and Timothy. Once again, here are Carson and Moo in their own words: “But Paul is the primary author. It is his voice that we hear in the letters, and their ascription to the apostle is not, therefore unjustified...”83

“I Thessalonians is one of the 7 letters ascribed to Paul that isincluded in the critical canon of authentic Pauline letters... but scholars do argue for interpolations-sections of the letter that are alleged to be additions to original-I Thessalonians...”84

William Hendrickson comments in his treasury of Bible informationon page 328 the following words: “From Galatians to I Thessalonians is but a small step. Paul is still at Corinth on his second missionary journey. One day his heart is gladdened by the arrival of Silas & Timothy. The report which Paul received with respect to conditions in the church at Thessalonica was, on the whole, making fine progress....”85

82 D.A. Carson & Douglas J Moo, page 535

83 D.A. Carson & Douglas J Moo, page 535

84D.A. Carson & Douglas J Moo, page 535

85William Hendrickson; A treasury of Bible information Survey of the Bible, EvangelicalPress, 1947 4th edition, page 328


Yet another, Craig Skeener states the following: “The vast majority of scholars acknowledge I Thessalonians to be Pauline, most recognizing it as Paul’s first extant letter. First and second Thessalonians may be the earliest of Paul’s extant letters, written shortly after the evangelization of the Thessalonians, hence by about AD 50, within two decades of Jesus’resurrection.”86

John MacArthur states the following on page 1810 of his Study Bible: “Though Paul was the single inspired author, most of the first person plural pronouns (we, us, our) refer to all 3. However, during Timothy’s visit back to Thessalonica, they refer only to Paul and Silvanus (3:1, 2, 6). Paul commonly used such editorial plurals because the letters came with the full support of his companions.”

Geoffrey B Wilson suggests that Paul & Team first arrived at Thessalonica in AD 5087

Therefore, despite the use of the editorial “we” in the epistles (as rightly observed by Robert Cara), the apostle Paul is the primary author of this epistle with colleagues sanctioning what he wrote

86Craig S Keener The IVP Bible background commentary, New Testament, page 583

87 1 & 2 Thessalonians page 9 Banner of Truth Trust, 1982 edition


Chapter seven

Message and themes of the book

I Thessalonians harbour several themes that run through it although the most prominent that immediately impact the believer are those of eschatological nature. The book does indeed tackle this matter in considerable detail but also touches on other equally important issues such as the need to live worthy of the calling, the importance of the Cross and how the Christian is to perceive and interpret the world around them. Hear what one studyBible has said about the message of the book before we delve intothe various key points that the book touches on: “The most prominent theme in I Thessalonian is the second coming of Jesus. It is mentioned in every chapter of the book...At Jesus’ future coming, the dead in Christ will rise and will be caught up along with the living meet the lord in the air...unbelievers will be subject to his wrath, but Christians will be delivered from this,inheriting salvation instead...”88

Evidently, the epistle has some key themes relevant to our day. We highlight these key aspects in this chapter.

88 ESV study Bible Crossway Bibles page 2301


A. Target recipients of the epistle

The primary recipients of the epistle were no doubt the church atThessalonica, a relatively new church founded when Paul visited there in the company of Silas and Timothy some time in AD 50 or 51.

“Paul writes his first letter to these Christians. The date was about AD 51 and the epistle expresses the apostle’s great relief and delight on hearing Timothy views...”89

Geoffrey B Wilson suggests the following: “Following his usual practice Paul began the mission in the synagogue. Here for three successive Sabbaths he sought to show from the scriptures that the messiah had to suffer and rise again, and that the fulfilmentof Israel’s hope was found in the very Jesus he proclaimed. This revolutionary doctrine was believed by some Jews and many God-fearing Gentiles…”90

“Paul’s sudden and early departure from Thessalonica was being used by the enemies of the gospel to attack his character and, byimplication, the worth of the gospel that he preached. Paul answered this in 2:1-16 by explaining his conduct and by reminding the Thessalonians of what they know to be true...”91

Warren Wiersbe adds his voice when he states: “Each NT letter hasa special message...what is the special blessing in the message of I & 2 Thessalonians? It is the message of the return of Jesus Christ! And how this vital doctrine can affect our lives and churches and make us more spiritual. Every chapter I Thessalonians ends with reference to the coming of Jesus Christ,

89 Peter Jeffrey, BOT 1991, page 86

90 I & 2 Thessalonians; 1 & 2 Timothy, Banner of Truth Trust, pages 9-10; 1982

91 Peter Jeffery 1991, page 88


and each reference relate the doctrine to a practical aspect of Christian living. Here is a summary:

1:10-Salvation

2:19-20-Soul-winning & service

3:11-13-Stability in Christian living

4:13-18-Strength in sorrow

5:23-24-Sanctification of life

In other words, Paul did not look on the doctrine as a theory to be discussed but as a truth to be lived...”92

Hendrickson and Kistemaker state the following: “Many Bible-books, including several epistles, have definite themes. They cover a specific well-designed subject. A little study reveals the nature of this central theme. This, however, is not true withrespect to every Bible-book. It is not either with respect to every communication written today. Letters differ...”93

DA Carson and Moo would state the following: “Using the revisionist Pauline chronology drawn from the letters, some of these scholars conclude that Paul might have written I Thessalonians in the early 40s. Another approach, more respectfulof Acts, places I Thessalonians in the middle 50s on Paul’s 3rd Missionary journey...according to most likely general Pauline chronology, then I Thessalonians will have been written in AD 50,early in Paul’s stay in Corinth and perhaps four to six months after his ministry in Thessalonica.”94

92Wiersbe Warren, page 158

93Hendrickson & Kistemaker page 30

94Carson & Moo, pages 542-543


G Wilson in his commentary says the following: “Although Paul’s first letter evidently served to correct the sexual laxity which is reflected in I Thessalonians 4:3-8, further reports confirmed that the eschatological perplexities in Thessalonica continued unresolved. Accordingly, this was soon followed by a second letter in which he reminded them of things that must precede the Lord’s return, for the imminence of this hope did not imply its immediate fulfilment...”95

Here is Chantry in his own words: “For more than fifteen hundred years the Church has engaged in a heated debate over the freedom of man’s will. The major issues came to general attention in the early fifth century when Augustine and Pelagius did battle on thesubject. Through medieval times the nature of man’s freedom received a great deal of attention. As they studied the scriptures, Bernard and Anselm made significant contributions to the doctrine of the human will. In the sixteenth century the freedom or bondage of the will was one of the chief issues dividing Reformers and Roman Catholics. To the mind of Martin Luther, it was the key to his dispute with Rome. In the seventeenth century the nature of man’s freedom was at the heart of the debate between Arminians and Calvinists. The conflict surfaced again in the eighteenth century during the Great awakening. Finney’s approach to revival in the nineteenth centuryled the church astray through a misunderstanding of the human will. So too the nature of Man’s will continues to bring intense disagreement between Reformed and Fundamentalist believers....some theologians, both Arminian and Calvinist, have been quite lucid in their discussions concerning man’s will. Others, for example, Jonathan Edwards, have soared into the loftyclouds of philosophy where many a believer faints in the thin airof difficult logic and complex thought. But none is as

95 Geoffrey B Wilson, 1 & 2 Thessalonians, Banner of Truth Trust, 1982, pp 11


refreshingly clear as our holy Lord. His instruction on the subject is laced with vivid illustrations to assist our groping minds: I. Man has a will and that will have a certain freedom...II. Man’s will is not a sovereign faculty...III. Man’s will is in bondage to sin...IV Man’s will is not his Hope...”96

B. Themes of the book

I Thessalonians offers several themes that run through it, prominent among them being that of eschatology. The apostle does not primarily set out to teach this doctrine for its own sake butrather uses it as a basis to correct, encourage and teach right theology which leads to right thinking. The eschatological theme however runs throughout the first epistle, nearly surfacing directly or impliedly in every chapter. It was important that a correct view of life was premised on the truth which would then affect the way individuals reacted to the world. The second salient theme that runs through the book are that of holiness to God and correct ethical behaviour in spite of the outward circumstances whether good or bad. The third theme is that of being every engaged doing something productive because this is what God requires. The saint must flee from laziness like a plague. They should also not while away time being nosey or turning busy bodies. The fourth them is that of Christian bonds, mentorship and right relations ships. The saint is to love God first but also relate correctly to everyone else, especially those belonging to the house hold of faith. Finally, the book warns against excesses. These excesses would be extreme sorrow, hopelessness, wanton exploiting of others, carelessness and the disregard of the revelatory message because of apparently failed

96 Walter J Chantry, Man’s will: Free yet bound, Mount Zion Bible Church republication of the Banner of Truth Trust magazine article published in the May 1975 edition, issue# 140. Pp 1, 2, 4, 5, 7


prophesies including the return of Christ in that age or during their lifetimes.

There could be other themes one would discern within the book butthese clearly come to the fore.

Suggested structure of the book by William Hendrickson and Kistemaker:

Section Content

Chap. 1 & 2

Or 1:1-3:5

Reminding them...and thanks giving

Chap 3 or

3:6-13

Informing them how he rejoicesover Timothy’s report

4:13-5:11

Instructing themhow Christ will come again

4:1-12 & ExhortinThe Message of I Thessalonians Page 134

5:12-28 g them how theyshould conduct themselves

Thus, in general, there are four divisions (Thanks giving and defence, expression of joy, instruction, and exhortation).97

Another suggested theme structure by Warren Wiersbe is given at length:

1:10-Salvation

2:19-20-Soul-winning & service

3:11-13-Stability in Christian living

4:13-18-Strength in sorrow

5:23-24-Sanctification of life

Evidently, each chapter has central tenets it addresses which prove helpful in analysing the book. Very well then, let us delveinto the actual detailed themes highlighted in this book. We kickstart this with inspiration, given its central importance in a relative context.

(I). Inspiration/ the word of God

97 ..pp30-31

William Hendrickson & Simon J Kistermaker, New Testament commentary: Thessalonians, the pastorals and Hebrews, Baker Academic 1955


The epistle refers to the issue of inspiration in I Thessalonians2:13 where he states the manner of reception of the spoken word (i.e. the gospel) at the time (and in our case the written word).A causal reading may not strike the reader that Paul is assertingand setting forth the truth of the inspiration of God’s word, although he could well have been referring to the Old Testament scriptures as ‘the word of God’, though this view is unlikely, because Paul nowhere directly refers to Old Testament in this epistle. However, one can argue that the new covenant is couched in and premised on the Old Covenant so how can one establish the faith without this reference? A second argument is from the Acts 17 account where Paul is said to be setting forth the fact of Jesus being the Christ to his audience that clearly included Hellenised Jews at the synagogue. Either way, the writer has in mind the twin facts of revelation and inspiration in tandem. Letus hear what the venerable EJ Young has to say about this matter in defining or distinguishing the two: “...The apostles were not to be left on their own. They would not need to depend upon theirown fallible hearts and minds to tell them what to say. Rather, to them had been promised an infallible teacher, even God and theHoly Ghost. It was thus that the apostles themselves understood their own words. How amazing are the words that Paul sends to theThessalonians, ‘...thank we God without ceasing...’...what a remarkable verse this is! How mad Paul would have been to speak of his message to the Thessalonians in this way, if he were not uttering the solemn truth! If Paul were speaking the truth, then he was conscious that the Holy Ghost was with him, and that the words which he had so earnestly and sincerely proclaimed were nothis own but the very words of God. If he were not speaking the truth then he was, of course, the worst possible sort of imposter. In Paul’s words, however, there rings a depth of earnestness which makes it clear he was no deceiver. He was conscious of setting forth the very truth which God had given


him: and this word, he says, worketh effectually in those that hear and receive it. Can there be any doubt that Paul is here represented as an inspired teacher, one who is setting forth precisely what God has given him? If what we have been saying, then, is correct, it follows that those to whom God gave His revelation were men borne of the Holy Spirit, whose messages wereinfallibly delivered and absolutely free from error, being precisely the words that God Himself wished to have declared. We might therefore assume that since God inspired the organs of revelation when they uttered the spoken word, He would also have inspired them when they set forth the written word....”98

Elsewhere, Young quotes ancient authorities as follows: “We cannot say of the writings of the Holy Spirit that anything in them is useless or superfluous, even if they seem to some obscure...” Origen

“There is no discord between the law and the Gospel, but harmony,for they both proceed from the same author...” Clement of Alexandria

“All scripture, as it has been given to us by God, will be found to be harmonious” Irenaeus

“If scriptural doctrine of inspiration were better known, the newer views would have more difficulty lodging themselves in the modern church. It will be necessary therefore to examine in more detail what the Bible itself teaches concerning inspiration. If what we have been saying in the preceding chapter is true, the great issue before the church today is whether to listen to the voice of God or man. That expresses itself, we have seen, in the question whether one may any longer regard the Bible as a trustworthy teacher of doctrine. Throughout the course of Church History the Church has derived her doctrines from the Bible. Is 98 EJ Young Thy word is Truth, pages 44 & 45


she now, at long last, when so many alternatives and substitutes are being proposed, to reject the testimony which the Bible givesconcerning itself? Since the Bible is God’s word, to reject what the Bible has to say about itself is to reject the voice of God Himself. What lies before the Church at the present time is the old issue of supernatural versus man-made religion... ”99

Young defines revelation in the following manner: “Revelation, inthe biblical sense of the term, is the communication of information. When God reveals His word unto the prophets, for example, He tells them something which beforehand they had not known. The purpose of the lord is granting revelation to impart knowledge. It is, of course, true that revelation need not be imparted by means of words. The entire creation, including man himself, is a revelation of the glory and power of God. In accents strong, though not of words, the created universe declares the mighty power and greatness of God the creator. God has, however, also spoken in words, and the Bible lays great emphasis upon the fact that He has thus spoken....What kind of a word, however, did God reveal unto His servants the Prophets? When they proclaimed their messages, were they preserved and keptfrom error so that the spoken word was actually what God has revealed unto them? According to the Bible they were. God placed His word in their mouths, and consequently what they uttered was precisely what He wished them to utter. Inspiration is designed to secure the accuracy of what is taught and keep the Lord’s spokesman from error in his teaching. We must therefore make a distinction between revelation and inspiration. It is true that the two are very closely related, and it is true that in the broad sense inspiration is a form or mode of revelation. At the same time, it is well to keep in mind the fundamental distinctionthat, whereas revelation is essentially the communication of

99 EJ Young, Thy Word is truth, The Banner of Truth Trust, 1963 edition pages 39, 40


knowledge or information, inspiration is designed to secure infallibility in teaching.”100

“If, therefore, the inspiration of the bible is plenary, it should be evident that it is one which extends to the very words.It is, to state the matter baldly, a verbal inspiration. That such is the case is manifest from the passages which we have already considered. With this representation of the Bible, however, there are many who do not agree. We are living in a day when men depreciate the idea that God has spoken in words. If there is any one point upon which modern thinkers are agreed, it is that they are heartily and cordially opposed to the doctrine of a verbal inspiration. When one picks up a modern book upon thenature of the Bible, he is almost certain to find the author asserting that the time has come for a new doctrine of inspiration and, coupled with this assertion, he will doubtless encounter a rejection of verbal inspiration. It would, of course,be impossible to divorce the thoughts of the Bible from its words. The thoughts are indeed ‘God breathed’ thoughts, and to them we are to give our entire soul’s obedience. The doctrines and teachings of the Bible are to be our very rule of life and faith. In what manner, however, has God seen fit to reveal those thoughts to us? To ask the question is to answer it. He has revealed them through the media of words. It is just about impossible for us to conceive of any other satisfactory manner ofcommunicating information. When we wish in adequate fashion to communicate our thoughts we are compelled to employ words; indeed, for this reason has God given us speech. We cannot have the blessed life-giving doctrines of holy Writ apart from the words in which they are expressed...The reader who has followed the argument to the present point, will, if he has meditated uponthose passages of scripture which has been presented, probably

100 EJ Young, Thy word is Truth, pp 41, 42 –chapter 2 on the extent of inspiration.


agree that the Bible itself does claim to be the word of God...”101

Sin

Sin is defined as breaking or transgressing of God’s law (I John 3:4). By that token, sin manifests in various ways and in whatever fashion it shows up, God is the offended party (Ryle 1).The book at hand repeatedly mentions several sins that were committed at Thessalonica but does not directly define it as Johndoes in his first epistle102. Sin may be viewed from various angles that include intentional, unintentional or inherent sin.

By intentional sin, we refer to the sins of commission that a person wilfully commits despite knowing that God is not pleased with such acts. These are the sins generally denounced in this epistle when the apostle asserts that it is God’s will that the saints should be holy and therefore separate from sin in Chapter 4.

By unintentional sin, we have in mind the sins of omission that one commits unawares due to ignorance or unintentional negligence.

By inherent sin, we refer to what has come to be termed as original sin from which all other sins and sinful tendencies emanate. This sin is thus coined ‘original’ because it was the first sin committed by Adam and thus passed on to all people. In Hartiology, some have coined this sin as “the sin nature” or the “sinful nature” as phrased in the New International Version (NIV). This sin was first committed by Adam and Eve in the Gardenof Eden as recorded in Genesis 3 with devastating consequences on

101 Young, Thy word is Truth, pp 48, 49.

102 JC Ryle devotes an entire chapter on ‘sin’ in his monumental work ‘Holiness’ published by the Evangelical Press, 1979


the entire human nature. A consideration of this sin cannot be complete without alluding to the covenant of grace and works, though this subject is controversial in itself. Was man created pure and righteous without the possibility of sinning or was he created pure and righteous with a potential to swing either way-evil or righteousness? Whatever the answer one arrives at on thisquestion, what eventually happens in the end is that man sinned and thus transgressed God’s law given in Genesis 2:17 and earlier. This is the sin that has separated human beings from Godand only remedied in Christ’s atoning death. The epistle makes itabundantly clear that Jesus’ death on the cross was essential forour salvation, without which, no one can be saved.

(ii). Eschatology

Eschatology is the study of the last things, attributed to death,intermediate state, resurrection, the second coming of Christ, the final judgement and the final state (Fergusson 231). This study covers what has been known as the intermediate and final states as well as any prophetic directions that encounter the Christian here and now into the future. The Bible has a lot to say about the past for sure but also has equally a great deal to say about the future too. David Fergusson has rightly observed that Eschatology can be separated into at least three forms namely; individual, cosmological and national.103 Although we may not entirely agree with his conclusions on some aspects, Professor Fergusson certainly has a point here. This brief

103 Fergusson states this in his contribution on ‘Eschatology’ in a compilation of papers on Christian Doctrine drawn from several academics. Here are his actual words: “Eschatology, rather than dealing simply with the last things, can be seen more broadly in the Bible as concerned with important changes in the course of history through God’s action. Thus the Old Testament is concerned, at an early sage, with national eschatology (the future of Israel), and cosmic eschatology (the future of theworld), but only at a later stage with personal eschatology (the future of the individual).” Christian Doctrine, ’Eschatology’, (1997) Cambridge University Press, page 228,


Augustinian inclined over view in this section touches on the above alluded to key points in some kind of chronological order:

Death

Death is defined variously as well as understood differently in different context. It also has different effects for different people too. Among the many definitions one would expect would be that of the cessation of all bodily functions such as the brain, heart, liver or some such critical organ of the body. The medicaldefinition is physical in nature. Others define it as the flushing out of existence of an individual when their body ceasesto function slipping into unconsciousness, a kind of annihilation. Then there is the African traditional belief which states that death has to do with the mere transformation of statefrom the physical to the spiritual. In other words, a person at death transforms into a ghost joining the active parallel spiritual world that affects the present physical world, occasionally returning to haunt enemies. Finally, there is the Christian definition of death that states that death is the separation of the body and soul. In other words, this death has aconnotation of the cessation of physical death but the continuingof a spiritual existence as determined by God. This may be styleddifferently in the scriptures including it being called ‘sleep’ with obvious reference to the body appearing to be in a state of rest though the soul never dies. How is death perceived? As earlier hinted at, this varies from context to context but generally, it means a separation between the living and the dead.It also may have a deeply saddening and crippling effect on thosethat remain to continue living without their loved ones. Others dread death or any allusion to it because it forces them to encounter the unknown or transform into a spirit or ghost that will roam the world. In some cultures however, especially communist or even humanistic contexts, death does not have any effect beyond the moderate physical temporal effect. Human life is not viewed or considered to have any sacredness about it but amere cog in the chain that is here today and tomorrow is gone.


As to how death impacts communities, this varies to. In some contexts, the death of a person evokes fear of what type of ghostthe dead person will turn out to be whether good or bad. Then there is the fear of the unknown or even who will be the next to die to face the unknown. But in other contexts, life continues asusual from the temporal disruption that set in at the death of anindividual. The gap is soon filled and life returns to normal much as quickly as the disruption occurred. In the case of the Thessalonians, the death of the saints in a novice church caused quite a stir because the strong understanding soon after coming to the faith was that Jesus would return in their time, before any of them died. But as they begun to die out, the church panicked and got confused hence the first epistle to sort of correct the situation in the light of correct doctrinal teaching.So, in this case, the church was confused, disillusioned and discouraged, not so much as scared. Death therefore is inevitable(Hebrews 9:27) and unavoidable. It is the separation of body fromthe soul (Boston 324).

How should the Christian approach or react to death? The apostle to the gentiles helps us greatly on this point by prescribing a number of points. Firstly, the Christian should face death positively without fear or discouragement. Secondly, death can and will come in this life. Both Christian and non-Christian willsuffer death or be affected by it. Thirdly, the Christian will grieve when a loved one passes on but should not so mourn as to lose their focus, especially if the one who has departed is a child of God. Moderation is enjoined as there is hope beyond the grave for the dying saint. Fourthly, death should be interpreted and understood in the light of the eternal state, which will be announced or arrive when Jesus comes. The resurrection will take place and then saints will enter eternal glory while the wicked will be hurled into eternal damnation. The Christian must thus beeschatological in outlook at all times. Sixthly, the return of Jesus remains enshrouded in mystery but is a fact that will surely take place at some point in time, arriving suddenly akin to a thief pouncing on a home stead. Seventhly, not only will theParousia certainly take place, but there will be some divine The Message of I Thessalonians Page 143

order and logical development and outworking to it. The trumpet will sound, Jesus descends, the dead rise first and together withthe living are ‘raptured’ to meet the Lord in the air in a thunderous spectacular event. The saints are rewarded while the wicked are condemned at the great assize having been both resurrected and granted transformed bodies. There is an eternal separation that takes place and the saint are with Christ forever. This is the Christian ‘road map’ although they may differ on some eschatological details with some holding on to premillennial or post millennial views, as the case may be. In the end however, the final state will be such that the saints arewith the lord in Heaven while the wicked are banished from the presence of the lord for ever in utter pitch darkness where the presence of God is absent (in the sense of common grace) in Hell.This Hell is not merely the grave as the annihilationist alleges but is a place where conscious souls are cast to pay for their sins and wickedness. Hell is represented various including a place of eternal torment, fire, brimstone, pitch darkness or a place where lashes or some form of excruciating punishment is administered. Shoel and Gehena are the words used in the originalalthough a third word, Hades comes on the scene which in itself introduces some challenges with respect to the doctrine of Purgatory or the intermediate state. Heaven on the other hand is said to be the place of bliss, where the full glory (doxa) and presence of God is manifest. The inhabitants there have transformed bodies that are enabled to dwell there in uninterrupted occupation of the praise of God who sits on the throne. Though further details are furnished under the theme of ‘Judgement/Heaven/hell’ in this work, we may make some summary statement with respect to death that after the separation of bodyand soul takes place at death, these two are reunited at the resurrection though in a glorified transformed state with enhanced qualities bordering on immortality, except this mortality is in a derived sense with a definite beginning unlike God who does not have a genesis in the sense we understand ‘origins’. The Christian needs not fear physical death or the active spirit world. The saint is safe and secure at all times.


Thomas Boston classifies death, the resurrection, Judgement etc as constituting the eternal state. One reason is that he posits that once a person dies, they enter the eternal state, which is irreversible nor can it be changed. In a sense, he is correct though our divisions of may differ somewhat though holding the same position on death and its effects.104

Intermediate state

After physical death has occurred, what happens to the souls of those that die? Are they obliterated into nothingness? Do they transition into an unconscious state waiting for the resurrection? Or do they remain conscious but in a disembodied state? Do their souls turn into ghosts that haunt the living? Allthese questions are tackled when we consider the intermediate state which is the period between death and the resurrection whenJesus returns in glory.In answering this question, it is wise to enquire as to what the Bible actually says about this matter. Care must be taken to capture the authorial intent and not impose our opinions on what we would like scripture to say, given our broad rationale minds.

What happens to those that die? Where are their souls kept, whether conscious or not? From an evangelical perspective, the intermediate state does not refer to some kind of temporary prison or confinement where souls are further sanctified by the prayers of the living until they gravitate into Heaven somehow but state which is conscious, active and yet disembodied as earlier alluded to. While some colleagues, quoting the second book of Maccabees, wrongly derive and concoct this doctrine from extra biblical sources, the inspired writ knows nothing of such ateaching.Questions obviously will be raised from the first Peter passage as well as that in Jude which seem to suggest some kind of intermediate prison which is reserved for the sinful. Two quick answers here would suffice. Firstly, those kept in chains are 104 Thomas Boston, Human nature in its four fold state, The Banner of Truth Trust, 1997print, pages 323-339


said not to be human beings but souls of probably demons. Secondly, we are not told when exactly this context could be whether at towards the end of the world with respect to the finaljudgement or it is Hades and not the lake of fire or Hell that burns with sulphur. W.T.G Shedds has laboured on this matter in his monumental book “The Doctrine of endless punishment”. Another, in more recent times, John Blanchard has raised very pertinent issues because the doctrine is nearly erased, suppressed and deliberately forgotten in our day. For the apostles, the problem did not arise because they were very clear:to be physically alive meant away from the Lord but to die meant being transported to be with Christ (Philippians 1:21ff). We may thus conclude that in the intermediate state, the souls are conscious, express emotion, possess feelings, can recognise each other and eagerly wait for the resurrection of the body so that the soul and body may be reunited. Some have argued that this intermediate state is what the Greek word ‘Hades’ describes with tow compartments where the spirits of the dead are confined, a kind of prizon for the dead but Abraham’s bosom for the saint, the place that Paul refers to in Philippians 1 or that depicted by the parable of the Rich man and Lazarus. This Hades has thus both ‘life and death’ which are later either cast into the lake of fire or transitioned into Heaven having reunited the body and soul.

The second comingThat Christ will return a second time is not debatable for the Christian because he made these clear statements repeatedly whilehe lived on the earth. His first advent was meant to be redemptive and atoning in nature but the second is meant to wrap up history leading to the new creation, for which the saint has longed for here on earth. This is famously referred to as the ‘Parousia’ in theological circles. The nature, dates and circumstances of his return is not fully known. However, scripture has given us some hints and ideas from which we may pry


into the eternal mind. Collating different passages across scripture, we may conclude the following:

1. Jesus will return some day.

2. His return will be sudden and unexpected by the unbelieving world.

3. His return will be public for all to see.

4. The resurrection of the dead will take place first and then....

5. The bodies and souls will be reunited in the process as

6. His saints are ‘raptured’ to meet him in the air leading to the final judgement.

7. The judgement will separate the sheep from the goats with each one taking their final destiny.

8. The righteous will go to be with Christ for the day of crowns

9. The wicked will be banished into everlasting damnation and shut out from the presence of the Lord, at least where his common graces are not sensibly felt.

10. The eternal state will thus be fixed with the saints worshipping God while sinners gnashing their teeth.

The second coming of Christ is a much anticipated even by the seraphic saint because when the last trumpet is sounded, all history will be wrapped up and the saints respond to Christ’ triumphant call.

JC Ryle, a well renowned theological giant of the 19th century England wrote influential commentaries on the gospels which


turned out to be some of the best in his day and for a long time to come. Another, Matthew Henry, equally did a similar thing but for now, we refer to Ryle’s comments on the eschatological predictive passage of the gospel of Matthew. In commenting on theprophecy, he says the following: “These verses (i.e. 1-14) begina chapter full of prophecy: Prophecy of which a large portion is unfulfilled; prophecy which ought to be deeply interesting to alltrue Christians. It is a subject to which, the Holy Ghost says we, “do well to take heed.” All portions of scripture like this ought to be approached with deep humility, and earnest prayer forthe teaching of the Spirit. On no point have good men so entirelydisagreed as on the interpretation of Prophecy: on no point have the prejudices of one class, the dogmatism of a second, and the extravagance of a third, done so much to rob the church of truths, which God intended to be a blessing. Well says a certain divine, “what does not man sees, or fail to see, when it serves to establish his own favourite opinions?”…”105

Again, Dr Ryle, makes the following key comments on the said chapter: “Chapter 24 (of Matthew’s gospel) poses great problems for the interpreter. It begins by talking about the coming destruction of the temple (which was to take place in AD 70 as result of the Roman repression of the rebellion of AD 66), but bythe end of the chapter it seems clear that the scene has moved tothe parousia, the final ‘coming’ of the son of man. Both events are combined in verse 3 in the question of the disciples which sparks off the discourse, and which further specifies that the parousia will mark ‘the close of the age’...”106

105 Ryle, Expository thoughts on Matthew, The Banner of Truth Trust, 1986 edition pp 311/312

106R T France, Tyndale New Testament commentaries: Matthew, Intervarsity Press, 1985, pages 333 & 334


Let us now turn to hear the prince of preachers of the 19th century, the well-known and popular Baptist preacher, CH. Spurgeon in one of his published sermons relating to the second advent of Christ: “Four great events shine out brightly in our saviour’s story. All Christian minds delight to dwell upon his birth, his death, his resurrection, and his ascension. These makefour rounds in that ladder of light, the foot of which is upon the earth, but the top whereof reacheth to heaven. We could not afford to dispense with any one of those four events, nor would it be profitable for us to forget, or to under-estimate the valueof any one of them. That the Son of God was born of a woman creates in us delight of a brotherhood springing out of a common humanity....(pp1)...Jesus will come again. That is another reasonfor girding our loins, because it is clear that he has not quitted the fight, nor deserted the field of battle....then, moreover, we are told in the text- and this in a reason why we should get to our work-that he is coming in like manner as he departed. Certain of the commentators do not seem to understand English at all “He which is taken up from you into heaven shall come in like manner as you have seen him go into heaven,”-this, they say relates to his spiritual coming at Pentecost. Give anybody a grain of sense, and do they not see that a spiritual coming is not a coming in the same manner in which he went up into heaven? There is an analogy, but certainly not a likeness between two things. Our Lord was taken up; they could see him rise; he will come again, and “every eye shall see him.” He went up not in spirit, but in person; he will come down in person. “This same Jesus shall so come in like manner.” He went up as a matter of fact, not in poetic figure and spiritual symbol, but asa matter of fact,-“this same Jesus” literally went up. “This sameJesus” will literally come again. He will descend in clouds even as he went up in clouds; and “he shall stand at the latter day upon the earth” even as he stood aforetime. He went up to heaven


unopposed; no high priests, nor scribes, nor Pharisees, nor even one of the rabble opposed to his ascension; it were ridiculous tosuppose that they could; and when he comes a second time none will stand against him. His adversaries shall perish; as the fat of rams shall they melt away in his presence. When he cometh he shall break rebellious nations with a rod of iron, for his force shall be irresistible in that day. Brethren, do not let anybody spiritualize away this from you. Jesus is coming as a matter of fact... ”107

“The theme of Jesus’ second coming is one of the greatest in the Bible. The importance of His return is established by the frequency and the intensity of the biblical references to this climatic event. Someone said that biblical revelation can be summarized in three simple statements about the son of God:” he is coming; he has come; and he is coming again.” The return of Jesus Christ is foretold both in the Old Testament and the new. The Patriarch Job affirmed: “I know that my redeemer liveth, and that He shall stand at the latter day upon the earth”(Job 19:25)....Daniel’s writing is full of still-future events, and heprophesied in the seventh chapter of his book that the son of man, Jesus, would come to a glorious kingdom where all nations would serve Him. Daniel envisioned the establishment of this kingdom through warfare when the Messiah, like a great stone, would smash the nations of the world and rule the earth (2:34-35)....to understand the deeper truths about Christ’s second coming, it is essential that we are “rightly dividing the word oftruth” about the second coming. His return has two phases or two separate time-events. These two phases can be seen in the following two texts... (I Thessalonians 5:1-7 & Revelation 1:7)...the first passage refers to the coming of the Lord as being like a thief in the night. This implies that it is 107 CH Spurgeon, The Ascension and the Second Advent practically considered, pages 1, 10, 11. Sermon # 206, Bath Road Baptist Church, www.spurgeonministries.com


http://www.spurgeonministries.com/

secretive and unnoticed. The second passage, by contrast, announces that every eye shall see Jesus returning, and the people of the earth shall wail at the sight. How can we distinguish these apparently contradictory descriptions of Christ’s second coming? We reconcile them and understand the meaning when we realize the there are two phases in Christ’s return; two great events we will call the “Rapture” and the “Revelation.” Before we investigate these events closely, let me mention that there will be a seven year period of time between the Rapture of the Church and the revelation of the Lord. The seven year period will be a time of great tribulation on earth-untold sorrow, unprecedented misery, and worldwide upheavals...during this time in heaven, two momentous things willtake place: the judgement seat of Christ; and the marriage supperof the lamb....”108

Dr Jerry Vines states: “I prove for example from scripture that the Church, in the most absolute sense of the term, will be completed when Christ comes; and so the theory which tells us that it will not, inasmuch as a large portion of Christ’s redeemed people will have to be converted, trained and perfected after he comes-is unscriptural. I hardly think it right to treat this as a mere ‘inferential’ argument-a “theological difficulty.” Again, I prove from scripture that the resurrection and judgement of all mankind willbe simultaneous; and so the theory which breaks up both of these into fragments, separated by a thousand years, and makes no provision for any resurrection and judgment at all of the myriadswho people the earth during the millennium, is unscriptural. If this is to be run down as mere inferential reasoning, I am afraidthat very few arguments, even in Mr Bonar’s own books, would escape condemnation, and that the strongest arguments in the Socinian and Popish controversies would have to be set down on the same ground...It has been said, too, strangely enough, that I108 Jerry Vines, I shall return, First Baptist Church, 1977 pp6, 11-13


have nothing but negative opinions to maintain..again, it is my object to prove that the kingdom of grace will continue in, embracing within its ample bosom the state of the church, millennium and all, “till the heavens be no more.” In a word, it is the object of this book to show that “heavens and earth that are now” shall continue so long as sin and death remain, that is,not only to the end of the millennium, but of the “little season”of degeneracy and rebellion that is to succeed it; and after that, I “look for new heavens and new earth, wherein dwelleth righteousness”-unmixed with “anything that defileth;”while Mr Bonar believes there will be sin and death for a thousand years after the new heavens and the new earth shave have been created...”109

What about other faiths or denominations within the Christian ambit? Here is a sample of the SDA position on the signs and pointers to the end of the world: “The picture painted daily by the media is not encouraging at all. Global warming, floods, earthquakes, hurricanes, fires, anxiety, violence, terror…what ishappening with planet Earth? What is going on with humanity? Doesthe world have a solution?”110

“The supreme moment was approaching, the critical hour when the king of kings and Lord of Lords, the creator of the universe and owner of the heavens and the earth, would descend to the depths of humiliation….”

Walvoord comments on this vital subject in a preface to a book byDyer thus: “In the Gospel of Matthew 16:1-4, Christ rebuked the Pharisees for their blindness to the signs of the times. Before their eyes Christ was performing the predicted evidences that He 109 David Brown, Christ’s second coming: will it be premillennial? Baker Book house, 1876 edition-Preface comments

110 Alejandro Bullion covers comment on his book Signs of Hope: an astonishing analysisof current Global events, 2009 Africa Publishing Company (SDA publisher)


was indeed the Messiah. In the modern scene, religious leaders, generally speaking, are following the same pattern of being blindto the things that are happening in the world that are related tothe prophetic program of God. Much of this due to their unbelief and their lack of knowledge about what the Bible actually teaches. In the subject of signs of the Lord’s return, clear thinking is involved. The rapture of the church, which is the next event, has no signs. What we are seeing in the world today are signs of approaching events that will follow the Rapture. Some of these are major, like the movement toward a world government, a concentration on the Middle East problems, and modern technology that makes possible a world government predicted for the end times. Opinions may vary as to the significance of the other lesser signs, but the main point is made clear...”111

Charles Dyer112 gives various reasons why people should study Prophecy as follows:

1. Prophecy produces praise

2. Prophecy produces encouragement

3. Prophecy produces stability

4. Prophecy produces holiness

From this very brief consideration, it is evident that nearly allpositions considered in this brief second hold on the second advent of Christ with long lasting implications, though the interpretations of this fact varies, contingent on one’s hermeneutic and inclination. One fact is true however, Jesus

111 John F Walvoord, Foreword in World news and Bible Prophecy, Charles H Dyer, page x Tyndale House Publishers

112 Charles H Dyer, world News and Bible Prophecy, Tyndale House Publishers 1973, chapter 17 pages 269-280


shall return triumphantly a second time and his return will be public.

The resurrection

The resurrection was and remains a key central truth to the Christian faith. Not only is it a proof of God’s power, it demonstrates God’s ultimate and final defeat over death so that His children could dwell in perpetual bliss and glory. The scriptures often refer to the resurrection in clear terms as it being physical, real and a public event. Reading the Acts historical account, one cannot help but notice that the apostles made much of an issue of this fact. The question that perhaps begs answering is why such a fuss about a resurrection from the dead? A second related question could be: why is this truth oftenignored in our day and what are the consequences?

We first set out however, to briefly comment on the subject matter before delving into the questions raised above. Christ having announced his coming with great pomp and glory, thedead saints will hear the effectual call and rise from the dead to join the living saints. As the saints rise from their graves, both groups are swiftly ‘raptured’ to meet the Lord in the air inwhich time, if time it may be called, their bodies are transformed as they reunite with their souls. The quality of their bodies will be such that they will be transformed into immortal spiritual bodies in the sense that they will not be ableto be subject to change or decay. In the twinkling of an eye, at the last trumpet, the dead in Christ will rise, with all their defects, troubles or imperfections removed or falling off, ready to meet the risen Lord as he comes to meet the saints, akin to a triumphant potentate entering a city. Thomas Boston has rightly commented on the resurrection as he expounds John 5:28-29. He demonstrates that the resurrection is afact waiting to happen at the end of the world as written in the scriptures. Although some may reject this fact or truth in a


degenerate age as ours, Boston is very clear in sounding the alarm. Every evangelical should therefore rally behind this greatexpositor of the word of yester years.113

“The number that shall be raised, ‘all that are in the graves,’ that is, all the dead bodies of men, however differently disposedof, in different kinds of graves; or all the dead, good and bad. They are not all buried in graves, properly so called: some are burnt to ashes: some drowned, and buried in the bellies of fishes; but, where ever the matter or substance of which the bodywas composed is to be found, thence they shall come forth. 4. Thegreat distinction that shall be made between the godly and wicked: they shall both rise again in the resurrection. None of the godly shall be missing, though, perhaps, they either had no burial, or a very obscure one: and all the wicked shall come forth: their vaulted tombs shall hold them no longer than the voice is uttered. But the former have a joyful resurrection to life, whilst the latter have a dreadful resurrection to damnation. 5. The set time for this great event: there is an hour, or certain fixed period of time, appointed of God for it. We are not told when that hour will be, but that it is coming: for this, among other reasons, that we may always be ready…”114

The Rapture

What is rapture? Who shall be raptured, if at all any such mattereven exists? In simple terms, ‘rapture’ refers to the event when the resurrected believers (i.e. Church) are taken out of this world to meet the Lord in the air, when he returns in glory. Varying views exist within the rapture theory school as Dr McCunehas observed in his Systematic Theology.115

113 Thomas Boston, A Scottish Puritan Preacher born in 1676 and had an effective ministry at Ettrick, Scotland. His ‘Four fold state’ volume was for many years a standard classic on anthropology, soteriology and eschatology. The Banner of Truth Trust has reprinted this monumental classic work.

114 Thomas Boston, Human Nature in its four fold state, The Banner of Truth Trust, pp373-74, 1964 edition


"Change is the order of the day in our present some of it is goodbut much is merely the reckless discarding of tested, tried and true beliefs in favour of radical, new and unproven ideas. And change can be particularly dangerous if it tampers unwisely with civil government, the family and the church, which are the basic institutions that have ordained by God"116

Key eschatological perceptions of the end of History

There are various eschatological perspectives towards the end of the world. In this section, we briefly highlight the main ones:

(a) AmillenialismThis is the view that there indeed is a millennium mentioned in the Bible and that it is happening in the gospel age from the time the Lord Jesus came and atoned for the world. Some Theologians prefer to define this view as “there is no earthly millennium. Good and evil will develop side by side until the second coming of Christ at which time there will be the general resurrection and general judgement and the ushering in of the eternal state” (McCune 329) Satan was bound allowing the elect to be saved and will remain bound until a time that God pleases when he is released to wreck havoc which is only stopped when Jesus returns at the parousia, which will occasion some kind of thunderous and majestic rapture signally the end of the world, final judgement, coronation (of saints) and condemnation of sinners. The position does not view the word ‘millennium’ to meana literal 1,000 years but rather a long period of time. William Cox has made a land mark statement in defining the Amillenial position claiming that its critics have in fact helped define theposition better. St Augustine is believed to have been one of the115McCune R. (2010). Systematic Theology, volume 3, Detroit Baptist Seminary pages 339-364 where he devotes an entire chapter to this important topic, dissecting each view with considerable expertise. This chapter would make a good read though the researchermust first know their position on this matter before they delve into this discussion put across by the Professor.

116 RB Yerby up, up, and away! the glorious kingdom and coming of Jesus Christ, grace abounding ministries, 1976


earliest proponents of this view and is said to have influenced the church for a long period of time. Let us hear Cox in his own words: "Amillennialists have been accused of expending most of their energies criticizing other millennial theories, while they themselves have no positive system of theological beliefs. Even though these charges come from those who hold post millennial or premillennialism views, they set forth a need for a statement of those things most surely believed among Amillennialists....Amillennialism oversteps denominational. Lines; in fact, it oversteps theological lines. Men who agree on what the Bible has to say, or does not have to say, with reference to the millennium may stand poles apart on other cardinal doctrines of the Bible..." 117

Cox further states: “A good definition of amillenialism comes from the pen of one of its severest critics. “Its most general character is that of denial of a literal reign of Christ upon theearth. Satan is conceived as bound at the first coming of Christ.The present age between the first and second comings is the fulfilment of the millennium. Its adherents are divided on whether the millennium is being fulfilled now on the earth (Augustine) or whether it is being fulfilled by the saints in heaven (Kliefoth). It may be summed up in the idea that there will be no millennium than there is now, and that the eternal state immediately follows the second coming of Christ. As they freely recognise that their concept of the millennium is quite foreign to the premillennial view they have been given the title amillenial by most writers” (John F Walvood, The millennial kingdom, p. 6). As Walvoord correctly states, amillenarians are opposed to the type of millennium taught by the premillenialists.They do not deny that Christ will reign over his saints on the earth. Rather, as Walvoord points out, they deny a literal (materialistic) reign. They also place his reign, as correctly

117 William Cox E. Amillennialism today, Presbyterian and reformed publishing co., 1966


pointed out by Walvoord, in different point of time than does thepremillenarian. They are also opposed to the type of the millennium taught by the postmillennialist. They also place it ata different time in history than does the postmillenarian.

The term “amillennial is a good descriptive term when used to describe an attitude toward the millennium put forth by the premillenarian of by the postmillenarian. For amillenarians admittedly do not believe in any such millennium. It is a misunderstood and unfortunate term, however, when applied to the teachings of the twentieth chapter of Revelation. For amillenarians do definitely believe in a biblical millennium... ”118

(b) Premillenialism

This is the view that before the millennium takes place, the church is secretly raptured out of the world to meet Christ in the air (I Thessalonians 4:12ff), which world is surprised and may we say, stunned at the sudden disappearance of the saints outof it (in Keeping with Matthew 24), leaving the carnal Christiansor unconverted to a chaotic situation leading to the tribulation where much suffering is encountered before Christ physically (andpersonally) as a King to reign on his throne on this physical earthly Kingdom for a literal thousand years. That thousand year period is a time of unprecedented peace where Christ reigns with his saints of the earth before the final end comes, of course with several judgements along the way. A majority of theologians today, especially in the USA hold this dramatic eschatological view (including the venerable Dr Rolland McCune of Detroit Baptist Theological Seminary). McCune describes this view in the following simple terms: “the premmillenial position says simply that Christ’s second advent will be before the Millenium. Christ will come back and establish His earthly Kingdom...within premillenialism, there are generally three views of the Church’s 118 William E Cox, Amillenialism Today, Presbyterian and Reformed publishing co, 1966 pages 1 & 2


position vis-a-vis the Tribulation period that precedes the Millenium; pretribulationism-the church will be raptured prior tothe Tribulation;posttribulationism-the Church will be raptured after or at the very end of the Tribulation; and, midtribulationism-the Church will be raptured in the middle of the Tribulation. The novel proposal called the pre-wrath is a modified midtribulational view...”119

(c) Post millennialismThis is the eschatological view that posits that before the end comes, the world and its affairs will go from bad to worse with no hope of recovery until Christ returns to wrap up history. Thisentails that the prior period will have progressively grown relatively peaceful as a result of effective gospel preaching, hence to the ‘millennium’ of peace but at some point, things get worse and worse till the promised King of Kings rescues the saints at his return followed by the final judgement and eternity. Some serious theologians have held this position. Prof McCune has described two views of this perspective view as follows; “in the main, there are two variations in the postmillennial position. 1. Some postmillennialists teach that the entire world, through preaching of the Gospel and influence of the Church, will become gradually Christianized, to such an extent that society will be permeated by Christian principle. Once this occurs there will be a “millennium” (of undetermined length, not simply 1,000 years) of righteousness. Near the end ofthis Christian order there will be an apostasy, a tribulation, anArmageddon and a “little season.”After this comes the second coming of Christ, the general resurrection and the general judgement. 2....Snowden suggests a postmillennial scheme not muchdifferent from Amillennialism, arguing that the Millenium is the entire present age during which time the gospel permeates society. After this period, Christ returns, the general resurrection and judgement take place, and the eternal state in brought in... ”120 McCune states that Post Millenianism has its hey days in the 18th century before it declined and revived later

119 McCune R. Systematic theology volume 3, page 330


by venerable theologians like Greg Bahnsen or Gary North among others. This view seems to make much sense on the face of it but is it entirely Biblical?

The millennium: some definitions and view points

What exactly do we mean when we refer to what has popularly come to be known as “The Millennium”? Simply understood, the word ‘millennium’ refers to the number one thousand. In reference to the theological millennium, it is to be understood that there is a 1,000 year period under consideration specifically, the 1,000 year reign of Jesus over his kingdom. The question that begs answering is, when and where will this take place? A reading of biblical prophecy suggests that Jesus has a kingdom upon which herules as potentate or King. Recall that Jesus has assumed three offices of Prophet, Priest and King and the latter refers to his reign over a Kingdom that he has redeemed with His blood.

When will this kingdom be and where will it be located. Various schools of thought and persuasion have advanced positions each not entirely convincing certainly having some credence and clout.The first is probably has been observed in the reading so far is Premillenialism, the second being Post Millennialism and the last, right from the apostolic age being Amillenialism. Each of these positions posits or claims to be the correct view. Before we briefly review any of these views, we must establish whether the scriptures do indeed mention a millennium and in what sense. Revelation 20 is one of the clearest passages that talks about a millennium precedes the final judgement. At least one thing is clear, there is a millennium or 1,000 year period mentioned in scripture. Next, in what sense is this used, or better still, is this a literal or allegorical 1,000 year period? This is difficult to determine for two reasons. First, Revelation is prophetic and as such, some aspects may be allegorical but othersliteral. Depending on one’s persuasion, this could be literal or not. This author (in agreement with Richard Brooks) takes it that120McCune. R.(2010). A systematic theology of Biblical Christianity, Volume 3 Detroit Baptist Theological Seminary, pages 329-330


this is not literal in the sense that it refers to a long period of time, not necessarily exactly 1,000 years121. Further, what will take place in the Millennium? Will it be a time of unprecedented peace where ever that location will be? From the passage, it does seem to suggest some reign of power of the Son of God though no details are given beyond the fact that Satan is bound while the King reigns. This author holds that this is a long period of time when Satan is bound, meaning that the Gospel can be preached freely, many people get saved and towards the end, Satan is loosed ending in Judgement (Brooks 172). What aboutthe location of this millennium period, will it be in Heaven or on the earth. Popular opinion holds that it will be on the earth where the Son will reign. In a sense, this is right because the gospel will be preached for a thousand years with gospel blessings accruing. Finally, will it be a literal or spiritual reign of the son of God. Other hold that it is a physical reign while I hold that the millennium is a long time of gospel expansion and as people get converted, they become subjects of this King who reigns in their hearts until the final judgement. This kingdom is therefore not a personal physical reign of Christon the earth in that sense of the word but a Spiritual reign on the earth in the hearts of men that begun when he walked the earth.

As shall be observed, each of the three eschatological perspectives favours one position or the other. For us to appreciate the previous statement, we briefly state each positionhere quoting some authority or two:

“Much ado is being made, both in the church and among evangelistic par church bodies, about the “end”. What is this

121 Refer to Richard Brooks’ (not Thomas Brooks the Puritan!) helpful commentary on Revelation published by the Evangelical Press in the Welwyn Commentary series. He saysthe following on page 172: “But then Christ did come and things changed-the millennium, the (symbolic) thousand years, begun. The Lord Jesus Christ triumphed overthe Devil at the time of temptations in the wilderness. He triumphed over the devil when he cast out demons who had possessed various people. He triumphed over the devil as the gospel began to be preached to Greeks and Samaritans as well as to Jews…”


‘end’ we are expecting? Is it not the beginning of a vastly more glorious phase in church history? Not all Christians agree on where and when eternal life begins. Some feel that it begins on this side of the grave after one accepts Jesus as personal saviour or that it begins with the second coming of Christ. Others place eternity with Christ after a period of 1000 years during which the saints are moved into a new heaven to reign withJesus there. These beliefs have been summarized in four main theological views: Premillennialism, dispensationalism, post millennialism and amillennialism (a ‘millennium’ is 1000 years). The factors which differentiate between these views are basicallythe timing of several events; the tribulation (persecution of Christians), the second coming of Christ, the rapture (Christiansmeeting Christ in the air), and the millennium (1000 years of physical reign of Christians on this earth). Premillennialism views the 1000 year reign with Christ as an event that will be initiated by the second coming of Christ. After Christ returns, He will set up a literal kingdom here on earth and will reign for1000 years before the final consummation when God will usher in the new heavens and the new earth of the age to come...Dispensationalism is a pre-tribulation form of pre-millennialism. Here the coming of Christ before the millennium has two stages. The first is when He comes secretly, “like a thief in the night”, when the Christians are removed (caught up in the air) from the face of the earth in order to escape the great tribulation. The second stage is when the church (Christ and the saints) comes down from the sky to set up a millennial kingdom on the earth.” Post millennialism is the view that the church is capable of bringing in the millennium. The kingdom of God is now being extended in the world through the preaching of the gospel and the saving work of the Holy Spirit. The activity of the saints will cause the world to be Christianised, leading into long period of peace of righteousness and peace is what is


called the millennium. The 18th century preacher Jonathan Edwardsinsisted that the world situation would get better and better that God would bring the millennium, beginning in America...This view (i.e. Amillennialism) that does not look forward to a physical millennium on earth. The kingdom of God has already comeand the church is a recipient of the promises of millennium from the Old Testament. We are already participating in the kingdom ofGod. This view holds the Bible does not predict a period of universal peace and righteousness before the end of the world. There will be continuous growth of good and evil in the world, which will end up in the second coming of Christ when the dead shall be raised and the final judgement that we have a glorious and perfect kingdom on earth in the life to come. The deceased believers’ souls are presently reigning with Christ in heaven (Revelation 20:4).

What are we to believe? The different views held by Christians donot in any way suggest that one is more right than the other. As a matter of fact, none of them may be right! What is important for our faith is that Jesus Christ came on earth, was crucified, died and was buried and that on the third day He rose from the dead. He ascended into heaven and now sits at the right hand of the God the father, interceding for us....whatever view you choose to believe or not to believe does not make you better thanother Christians. As we go through life, we should always remember that it is only Christ in us that gives us ‘the hope of glory’ (Colossians 1:26) we should therefore seek first the Kingdom and its righteousness, knowing that the kingdom of God isnot meat and drink, but “righteousness, peace and joy in the HolySpirit”. Above all, we have a task to accomplish. We need to build God’s kingdom, knowing that the results will be eternal....”122

122 Ibrahim Omondi “Until He comes”, Christian Media magazine, # 8, 1993


This is a succinct summary of the three views and with that we may be tempted to conclude our discussion on the three major views but prudence dictates that we sample a few more authoritieson these important matters.

Ian Murray appears to have shifted eschatological positions over time but his thoughts are surely worth reviewing when he says: “Evangelical belief, so I thought, bound one to a contrary persuasion, namely, that growing evil must dominate the world scene until Jesus Christ comes again in power and glory. Until then the gospel must be preached as a testimony unto the nations,though not with anticipation that large numbers of the human racewill receive it...in accepting this outlook upon the future (i.e.millennialism)-an outlook which is known as millennialism-I was unaware of an objection which had long been urged against it. It is an objection which can simply be state: the return of Jesus Christ is represented in the New Testament in terms which excludethe possibility of a new era intervening between his coming and the end of the world. His second advent and ‘the end’ will occur together (I Corinthians 15:23, 24). He is to remain in heaven, not until the commencement of a millennium, but until ‘the time of restoration of all things’ (Acts 3:21), elsewhere spoken of as‘the regeneration’, which Jesus identifies with the last judgement (Matthew 19:28). When he comes all the dead will be raised, Christians glorified, the kingdom complete and the day ofGod’s long suffering towards sinners will be over. The witness ofmany texts which speak of these truths renders impossible the idea that Christ’s appearing can be connected with, or followed by, a new era of spiritual blessing for those hitherto unsaved. For this reason all confessional statements of the Reformed Churches four hundred years ago refused to identify millenarianism with historic Christianity and spoke rather of thereturn of Jesus Christ as coincident with the day of judgement. The thirty nine articles declare, in connection with the resurrection of Christ that he ascended into heaven ‘and sitteth,until he return to judge all men at the last day’. The Scottish confession of faith (1560), the Belgic confession (1561) and the


Heidelberg catechism (1563) all repeat the same truth. ‘we believe, according to the word of God, when the time appointed bythe lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended with great glory and majesty, to declare himself judge of the quick and the dead, burning this old world with fire and flame to cleanse it. And then both men and women and children, that have been from the beginning of the world to the end thereof... Thus Icame to see that there is an inseparable objection to the view ofprophecy which I had accepted in my early Christian life. I retain my respect and affection for those who held and still holdthat view; I know also that they urge scripture to support it, but, when scripture is alleged against scripture, it is of cardinal importance that the dependence we place upon texts whichare obscure in meaning or capable of more than one sense should be less than that which we place upon doctrinal texts where the sense is clear and confirmed by parallel scriptures. As the Westminster confession says, “All things in scripture are not alike plain in themselves, nor alike clear unto all.” Therefore, in view of the total absence of supporting evidence from the New Testament, it is exceedingly hazardous to claim that a thousand years intervene between Christ’s coming and the end of the world on the grounds that the Revelation 20 teaches a millennium. The truth is that Revelation 20 contains what has been called ‘the darkest passage in all the Bible’; widely differing meanings havebeen given to it by those who share a common faith in the inerrancy of scripture, and it is better to admit that our view of that difficult chapter is uncertain rather than to commit ourselves to an interpretation which can only be harmonized with the remainder of scripture by introducing confusion into the meaning of many passages otherwise clear...In reply to this plea that one should begin with the plain, not the obscure, and build upon what is written large in the word of God, it may be asked who is to decide what is ‘plain’?...for some while after I gave up the millenarian view of the future history the only truth respecting unfulfilled prophecy which I could regard as clear wasthis great one that Christ’s coming will be at the consummation The Message of I Thessalonians Page 165

of his kingdom. Therefore all conversion work yet to be seen in history must occur before” the Second Advent. Of the certainty orextent of any future work of grace I was entirely in doubt. I still retained the conviction that the testimony of scripture on human depravity requires the expectation of an ever-darkening world and the signs of the twentieth century seemed to point me to the same conclusion. Only very slowly did I come to believe that the Christian Church has indeed a great future in the world and this conviction came as a result of several lines of thought.For one thing all scripture texts claimed as proof that the coming of Jesus Christ must now be close at hand have also been confidently so used in former generations. Not a few Christians in the past have been erroneously convinced that their age must witness the end. When the Teutonic barbarians over turned Rome and reduced a stable world to chaos in the fifth century AD, manyin the church despairingly drew the wrong conclusion that the world could have no future. Even larger numbers did so at the approach of the year 1000, believing that the closing millennium would end the world. In gloom of the fourteenth century such tracts appeared as The last age of the Church, and in terms very similar to that old title a great number have written since....”123

Prof Michael Haykin has written extensively on this subject, devoting a chapter to eschatological view development from the earliest times of the church. He argues from a historical perspective for the case of Amillennialism stating that this viewpreceded Irenaeus whose influential work in ancient times influenced the world towards premillennilism. He proves that Ireneaus was arguing against gnostic teaching and asserted that all scripture was to be taken literary weaving his way through the scriptures connecting them and arriving at a future physical reign of Christ in the millennium. He further argued that akin tothe seven day creation model, there would be rest for the saint in the millennium on the seventh step. He quoted several passagesto support his claim including the Isaiah 11 passage. 123 Iain Murray, The Puritan Hope: revival and the interpretation of Prophecy, The Banner of Truth Trust, 1971


Interestingly, he did not argue from Revelation though one or twoof his successors did. That said, his views were repudiated to the extent that the council of Nicene and other important theological conferences after that espoused the already established amillennial view, up until Joseph Mede (1586-1638) resurrected and promoted the millennial views. He is thus rightlycalled the ‘father of English millennialism”. Dr Haykin concludeshis historical apologetic by stating that “Finally, it must be admitted that millennial convictions are not vital an issue as these early debators about eschatology thought. They needed to bemore humble about their perspectives and more forbearing with differing opinion.”124 we can thus conclude that though important,eschatological perspective may differ and much spiritual maturityto handle this is needed.

A.W. Pink on dispensationalism

Dispensational theology is a theology that was started and popularised by RN. Darby in the United Kingdom in the 19th century. Another key contributor to this theological perspective is C I. Scofield of theUSA. These scholars developed a system of theological interpretation that hinges on the following tenets:

1. The scriptures are God’s word.2. Scripture is to be interpreted as literal at all times

unless the text itself so declares.3. The Bible is a library with different genre.4. God has used different genre but all in anthropomorphic

language.5. In interpreting scripture, the authorial intent must be

established so that a correct understanding is arrived at.6. Allegorizing scripture must be avoided at all times unless

the text declares so.7. There are different dispensations across scripture which

demonstrate how God has dealt with His people differently across scripture.

124 Michael Haykin, Defence of the Truth: Contending for the faith yesterday and today,Evangelical Press, pp 47-67


8. In the scripture, Israel and the Church are different and treated differently as such.

9. There is a future Kingdom where Jesus shall reign for a literal thousand years, the millennium as mentioned in Revelation 20.

10. Christ second coming will be secret and the church willbe raptured out of the world to allow for the tribulation before the several judgements ensue.

11. The saints will be judged separately from the wicked.12. At the resurrection mentioned in I Thessalonians 4-5,

only the righteous are raised not the wicked.13. The physical nation of Israel is a special covenant

blessed people of God and will be saved as such as Romans 10and 11 demonstrate. The Church has a separate function from the chosen people of God.

14. The ‘Spiritual Israel’ mentioned in Galatians or elsewhere in the scripture is not the church but the nation of Israel.

As can be observed, dispensational theology has a unique hermeneutical approach and thus arrives at slightly different conclusions in its exegesis to the covenant theological position.That said, this approach achieves a number of positives which need to be acknowledged such as establishing the authorial intentand being as literal in scripture interpretation as possible. This helps keep close to the truth. However, this theological perspective has its drawbacks that include the truncating of scripture into dispensations as well as separating the Church from Israel. This tends to disrupt the natural flow of scripture and turns the scripture into some form of jigsaw puzzle which Godnever intended. A W Pink, wrote a fine critique on this theological perspective concluding that this view was at variancewith correct scriptural interpretation. Having been a dispensational theologian himself for some time, he vomited everybit of it when he discovered that it was not in line with sound covenant theology. Another critique of some aspects of dispensational hermeneutics, although he himself may not be entirely anti-dispensational is Dr David Fergusson who makes someThe Message of I Thessalonians Page 168

interesting exegetical comments in reference to a dispensational inclined author-Hal Lindsey’s book ‘the late Great Planet earth’.Fergusson states the following, which may safely be applied to any premillennial dispensational theological hermeneutic: “Yet while eschatology has been downgraded or even viewed with suspicion in some quarters, it has proved persistent in other respects. The improvement in living standards has been accompanied by fears of a nuclear catastrophe and environmental degradation…according to Hal Lindsey’s best seller ‘The Late Great Planet Earth’, global trends confirm ancient biblical expectations about a seven year world war culminating in Armageddon, the second coming of Christ and the establishment of the millennium. Christians, however, are advised that there is anopportunity to avoid this final tribulation through being ‘raptured’, caught up in the air with Christ and translated to a new mode of existence. Through a bizarre exegesis of biblical passages ripped out of their original context, current events ranging from the establishment of the modern state of Israel, TheEuropean Community, the threat of Soviet Communism, Ecumenism anddrug abuse have all been interpreted as fulfilment of Biblical Prophecy. The blatant disregard for this world, the avoidance of the cost of Christian discipleship and the implicit ant-semitism of this vision have all been noted.”125 This (i.e. Fergusson’s views) obviously does not sound a Preterist position at all! Thatsaid, many fine respectable theologians espouse and respect dispensational theology with strong reasons for their stance. In this paper however, we take the historical covenant theological approach to Bibliology, hermeneutics and exegesis.

The final or last judgement

As earlier alluded to, the final judgement will determine each person’s fate, after all the resurrected persons are brought to the account. This will be a great assemble consisting of mortals

125 Christian Doctrine, Cambridge University Press (1997), page 227


from every age, generation or time, all irresistibly drawn to answer before the great throne of God. Every one, great or small will be there as each life is reviewed and the great separation takes place. The righteous will be put on the right hand while the wicked will be on the left hand of the great judge and then each assigned to their eternal abode. Let us hear from some ancient divines on this matter:

We first refer to the writings of the venerable William S Plumer (1802-1880):

“God has not concealed His intention of bringing every work into judgement with every secret thing, whether it be good or whether it be evil. From the earliest ages, inspired men have spoken freely and clearly of the Day of Judgement. Enoch, who was the seventh from Adam-all of whose life on earth except the last twenty two years was cotemporaneous (i.e. living at the same time) with that of Adam-prophesied, saying “Behold, the lord commeth with ten of His saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all theirhard speeches which ungodly sinners have spoken against him” (Jude 14-15)....the doctrine of a judgement is a familiar theme among inspired writers of both testaments. It is taught in the law, in the prophets, in the Psalms, in the Gospels, and in the Epistles. It was so well understood in the days of Christ and of Paul that they simply call it “that day”, thus designating it as the Day of days, “the day for which all other days were made,” and in comparison of which all other days are as nothing. The Dayof Judgement will be the Great Day- so inspired writers often andproperly style it...The Day of judgement is a day fixed...Frequently the Day of Judgement is called “the day of theLord.”....The Day of judgement will be above all others, a day ofconvocation...The Day of Judgement will also be a day of great


surprise, both to the saints and sinners...it will also be a day of exposure...The Day of judgement will also be a day of separations...”126

Dr Martyn Lloyd Jones (1899-1981) is next in line:

“The Christian should be free from the fear of judgement. The natural man should fear it; the Christian should be free from such fear. Is there anything that is more glorious about the Gospel than just that? But there are people who dispute this. There are poor Christian people who believe that it is presumptuous for people in this life and world, who know the darkness of their own heart and who know something of the justiceand righteousness and holiness of God...to be free from that fear. In the words Milton, they “scorn delights and live laborious days,” afraid to say they have the joy of the Lord or the assurance of salvation. Yet it is unscriptural to do so...Thefirst way to get rid of this fear is to understand the doctrine of Justification by faith only. That is why the protestant Fathers emphasized it, and that is why only an utterly superficial idea of Christianity dislikes this doctrine. The first way to get rid of this fear of the Day of Judgement is to realise what God has done for us in the Person and work of our Lord and saviour Jesus Christ...”127

From what the Doctor states, it is clear that he fully appreciated the Biblical doctrine of Justification and its fruits. Martin Luther was equally persuaded alongside a whole host of Reformed Evangelical thinkers. Once one is Justified, yea, acquitted in the courts of Heaven, one needs not fear but

126 William Plumer, “The Day for which all other days were made”, Free Grace Broadcaster, Issue # 210, winter 2009, pp 1-5

127 David Martyn Lloyd-Jones, “Free from the fear of Judgement”, Free Grace Broadcasterexcept from “Life in Christ: studies in I John, Issue # 210, winter 2009, and pp42-46


rather rejoice, responding in appropriate ways that demonstrate thankfulness to God. Holiness of life and unceasing praise to Godare examples of what flows out of a thankful heart. Want of appreciating this doctrine leads to either false sense of security of needless dread when in fact God has already cleaned some one’s record. Our justification is from eternity, as Packer and others would hold and yet in the courts of Heaven, it becomesactual once one is regenerated by the secret operations of the Spirit. Lloyd-Jones appreciated this fact and hence his great confidence and assertions about the freedom from dread of the judgment.

JC Ryle (1816-1900) is another authority who says:

“But where does the soul go when lost? There is only one solemn answer to that question. There is but one place to which it can go, and that is hell. There is no such thing as annihilation. Thesoul goes to a place where the worm dies not and the fire is not quenched-where there is blackness and darkness, wretchedness and despair forever. It goes to hell-the only place for which it is (suited), since it is not (suited) for heaven...”128

Ryle has made some of the strongest statements on eschatological matters in his volume ‘practical religion’ in which he touches onmany key issues including the final judgement and its consequences. In that work, we find some of the clearest statements on many matters in Evangelical theology. Not only doesthe good Bishop positively state the correct doctrine of judgement, Heaven and Hell, he also takes time to defend these doctrines from a Biblical and logical premise. In doing this, he not only defends the doctrines using internal evidence in scripture itself but also reviews some liberal wrong views of hisday, many of which are still with us today and even gained currency, refuting them from scripture. The Doctor of Divinity is

128 J C Ryle,” The Greatest loss”, Free Grace Broadcaster, issue # 211, spring 2010, pp3


certainly a worthwhile read and tonic to the Evangelical mind. Ofhim, it can be truly said that though he be dead, he yet speaks. CI Scofield has earned place among the greats though some of his conclusions have some short comings: "if it be asked how they could possibly be blinded to the evidentmeaning of so many such unequivocal predictions, the answer is that they were blinded to the equally evident meaning of a far greater number of predictions of His earthly glory, viz., by the process of spiritualizing scripture. In other words, the ancient scribes told the people that the prophecies of messiah’s sufferings were not to be interpreted literally, just as some modern scribes are telling the people that the prophecies of messiah's earthly glory are not to be literally interpreted..."129

However, not everyone believes or holds that there will be only one final judgement as covenant theologians would insist on the certainty of the final judgement. The schools of thought are not agreed on the exact number of judgements, their nature or timing.While some reject any final assize at all, some suggest that the form is not the way it has historically portrayed preferring to teach that judgement takes place in different forms such as the spiritual or the adverse consequences of one’s decisions or acts.Others in this school hold that God judges in different ways including through calamities, confusions, discord, debauchery or excess, war, death, poverty, suffering, disease or even disability of different kinds. These, so this school teaches, arepunishment enough and need not be repeated by an eternal hell. However, there are others like CI Scoffield that seek to add a Biblical perspective claiming that there are two resurrections and five separate judgements with different target groups, mentioned in the scriptures. He claims that a careful examinationand consideration of scripture will reveal these respective judgements. Let us hear him speak for himself: "the expression "general judgement" of such frequent occurrences in religious 129 Rightly dividing the word as found in the Scoffield Bible pp1576 Barbar books


literature, is not found in the scriptures, and what is of more importance, the idea intended to be conveyed by that expression is not found in the scriptures. Dr Pentecost well says " it is a mischievous habit that has led the Christian world to speak of the judgement as being on egret event, taking place at the end ofthe world, when all human beings, saints, sinners, Jews and Gentiles, living and the dead, shall stand up before the 'great white throne' and there be judged. Nothing can be wider of the teaching of the scriptures. The scriptures speak of five judgements, and these will be found to differ in four general respects: 1. In respect of those who are the subjects of judgement 2. In respect of the place of judgement 3. In respect of the time of judgment; and 4. In respect of the result of judgment..." 130

This may seem a novel idea for the covenant theologian tempting one to easily dismiss this view of scripture but the prudent thing would be to carefully weigh the evidence adduced with what scripture actually says and either accept or reject the proposition.

The judgement in general will be an event in which all souls, great or small, from every age will be judged by God (France 1985; 354). Revelation 20 suggests that both the righteous and wicked are made to appear before the great judge and separated for eternity, some to eternal bliss while the rest to eternal damnation (this is in keeping with Acts 26; Malachi 4:1 and Daniel 12:2). There is no ‘in between’ place where souls may dwell. The basis of judgement at face value appears to be based on works in Matthew 25 but a careful examination of this and other passages may prove otherwise (France 1985; 355). Dr France has rightly commented on this matter in his Matthew commentary stating: “Until fairly recently it was generally assumed that this passage grounded eternal salvation on works of kindness to all in need, and that therefore its message was sort of humanitarian ethic, with no specific Christian content. As such,

130 CI Scofield rightly dividing the word, pp 1583/84 the five judgements


it was an embarrassment to those who based their understanding ofthe gospel on Paul’s teaching that one is justified by faith in Christ and not by ‘good works’. Was Matthew (or Jesus) the against Paul?...”131. France then the gives what he considers the correct interpretation of the passage. After the resurrection hastaken place, the people are said to appear before God to give account for their lives and based on how they will have lived andresponded to God’s call, they are assigned a place where to dwelleternally. The basis of the judgement is not clear but reading from various passages, it would appear that the works will have aplace though the justification will be by grace and based on the grace of God. The wicked are said to be forcefully cast into the lake of fire while the righteous are welcomed into the bliss of God where they shall permanently dwell in his glorious presence.

This judgement will be so detailed, severe and thorough. There will no longer be time and thus no hurry. Each person’s life is assessed before being assigned a destiny, in full view of abundant evidence. Not only will there detailed examination of people’s lives, everyone will know and accept that what is portrayed will be the truth. The record ‘books’ will be opened which will reveal it all with any abridgement or concealment. Thenature of these books is not clear but some suggest that the conscience could be the book or part of it. Others suggest that God has a record book kept in Heaven which comes as a witness on the material ‘day of judgement’ which has some connection to another book, the book of life where only the names of the actually redeemed are found. Thus, if anyone’s name is absent, they fail the test and thrown away into Hell. Others however suggest initially, every human’s name was initially found and written in the book (citing Revelation 3:5 as support) but as they live, their names are either retained or deleted from the book.

Whatever the case, the most important thing is to ensure one finds their name in that special book that shall be for public 131 Tyndale New Testament commentaries: Matthew by RT France, published by the Intervarsity Press, 1985


view on the final judgement day. This result of that final judgement will be the great separation, as J.C Ryle has aptly titled one of his sermons.

The eternal state/the great separation132

The eternal state is the condition that each person will finally land and remain in for all eternity after the final judgement (Daniel 12:2). The righteous will dwell in the presence of God where they shall have a beatific vision of him, beholding His glory, worshipping and enjoying the pure context of Heaven. They shall walk in Golden streets, free from the plagues of sin, deathor any corruption. They shall have whatever they would have wished for that is in line with God’s will.

However, the wicked, those who will have rejected and reviled Christ while on the earth will be consigned to the lake of fire where Satan and his Demons will have been cast as well. There, they shall dwell in eternal torment, gloom and doom, paying for their sin for all eternity because they will have rejected a saviour who could have paid for their sins (Ryle 306). Their excruciating pain and sorrow will be made worse by the union of the body and soul which are immortal at this stage because they will have been transformed at the resurrection. The burning sulphur, the brimstone, the pitch darkness, the eternal flames ofHell will then be brought to bear totally, fully and finally. This is an awful state to be in but sadly, there will never be any respite or break as some theologians would suggest. Pauls’ tone in both first and second Thessalonians seems to suggest a total ruin, painful at that which shall engulf the enemies of God.

132 Some people argue against a separate eternity for souls. Some argue for a universalism that holds that all people will eventually be saved and dwell in one place. Separationists assert back by the Bible that there will be an eternal separation at the judgement, a chasm that cannot be crossed as scripture says in Luke’s gospel. Dr David Fergusson has made some comments on this matter in his contribution on ‘eschatology’ in the Christian doctrine Cambridge University press book of 1997. You could view his comments on pages 240-1.


The Christian is thus encouraged to diligently make their callingand election sure because not to do this is o eternal ruin.

Heaven

Heaven has been simply stated as God’s dwelling place in his fullglory. Although the word “Heaven” is used in different senses in the scriptures, this primarily has reference to God’s dwelling place. In Genesis 1 for instance, the word “Heaven” or “Heavens” has reference to the sky or any place above the ground, probably the stars, galaxies, the known universe or indeed any space within and above the earth’s atmosphere. When we refer to God’s dwelling place, we mean a higher realm where only God and beings of divinely acceptable purity dwell. It may be a physical or evenspiritual location though any place where God dwells or manifestsby his glorious pure presence may be said to be Heaven. This Heaven is the exclusive preserve and place of God where His throne is found and is worshipped by the celestial beings for alleternity. In that place, nothing impure, immoral, filthy or defective is found rather the 24 elders, souls redeemed from humanity and those so created dwell in perpetual bliss. This is the place where only the redeemed of the Lord will finally live with their primary purpose of worshipping the King of Kings who has redeemed them from the fall. They will be so taken up with this praise and worship to the extent that they will have no time(if time it may be called) for anything that would take away their attention from the lamb that was slain before the foundation of the world. Furthermore, the books of Revelations and Isaiah seem to suggest that this will be a place where peace and tranquillity will reign where the Lion and the lamb will dwell in unity. There will be no more war (absence of it) but rather praise, worship, bliss and everlasting pleasure. Though some have attempted to suggest that Heaven and Paradise are two distinct places, our general understanding is that where ever Godis by His pure glory is said to be ‘Heaven’ in that sense.


Richard Baxter’s saints everlasting rest is a good starting pointif one is to pry into the beauties of Heaven, the bliss that awaits the saint as well as the everlasting rest that Hebrews 4 alludes to. Baxter expounds this verse in great detail asserting that the saints are promised an everlasting rest in glory once they die in Christ, are buried, resurrected, justified, coronatedand enjoy eternal bliss for ever. As far as this Puritan was concerned, Christians should look forward to the eternal rest where the means of grace shall cease, the exercise of graces or any other self-exertion that the saint will have had to engage inwhile on earth. What will occupy their heart and minds will be the presence of God, the full sensible enjoyment of Heaven and the freedom from sin or any other such defiling thing that spoilsthe ‘soup’ here and now. Baxter seemed to have spent much time inmeditation on this subject of Heaven, given the voluminous work on the subject of Heave, its glories and beauties. The hymn by …. Is another that speaks of the glories of Heaven. Clearly, the hymn writer’s mind was in the suburbs of Heaven long before actually entering it. Here are the actual words, worth writing in letters of Gold:

We sing of the bless….To be there….oh what must it be to be there…

Another writer, DL Moody spent some time of this grand subject ofHeaven, discussing the nature of heaven and how blessed one is tobe found in its portals.

We may thus conclude that Heaven will be full of activity, free from what bugs us now in a fallen world. It will be so good to befound in Heaven, together with all the redeemed of the Lord, whose chief occupation will be to worship God, the centre of Heaven. Although we can argue about the location of Heaven or thefiner details, one thing is true, only the righteous will be there and will thoroughly enjoy it, having had their faith turnedto sight, hope into reality and love to abide to all eternity. Never will there be any disruption or testing point as happened in the garden of Eden during the covenant of works. It will be The Message of I Thessalonians Page 178

grace from grace to all eternity. Even so, all the redeemed will forever remain debtors to the grace of God, from which they will never cease to be amazed or grateful.

Hell

‘Hell’ is the final abode of the wicked. There have been different definitions of Hell that have been suggested over the years which may include the following:

Firstly, some suggest that Hell (referring to the Greek translated word ‘Hades’) could be a temporal place in which the intermediate state souls will dwell waiting for the resurrection but when the body and soul are reunited, they are both cast into the lake of fire.

Secondly, others claim that word ‘Hell’ and the final ‘lake of fire’ are one and the same, to be used interchangeably.

Thirdly, some would suggest that ‘Hell’ is a compartment within the lake of fire though it itself is composed of death and hades.

Fourthly, some, especially the annihilationist claim that “Hell” or the Hebrew word ‘Shoel’ simply refers to the grave and thus refers to the cessation of conscious existence, which in itself is sufficient punishment, being denied eternal life.

Fifthly, some reject this whole idea of ‘Hell’ alleging that it is of pagan origin but fused into Christian theological thinking.

Sixthly, some suggest that ‘Hell’ is anything adverse or bad, notdesirable to the human being.

Seventhly, ‘Hell’ is said to be the absence of God or his gracious influences. All common graces will have been removed by that token. It is more than just a physical place but a place where God is not in his gracious way.


But what is the Christian to make of all this? What is the exact Biblical position? Despite the difficulties that confront the enquirer, it is important to add a voice.

Firstly, it must be agreed that ‘Hell’ is real, literal and exists.

Secondly, ‘Hell’ is a scriptural concept not of pagan origin as some would suggest. Jesus himself repeatedly referred to it both in parable or direct reference to it. Although different words are used in scripture to refer to the final abode of the wicked as they are punished, the doctrine is as evangelical as any other. The Smith’s Bible Dictionary133, published by the Barbour book publishers has a good section on the subject of “Hell” whichin this author’s opinion is one of the finest treatments of the subject in capsule form. Firstly, the dictionary objectively states that the word translated “Hell” in English may be misleading to the un alert or unschooled reader in the sense thatthree different words are used in either Hebrew and Greek. The Hebrew Old Testament uses the word ‘Shoel’ to refer to the grave not the eternal final abode of the wicked. The English translations at times have translated the word ‘Shoel’ as ‘Hell’ and thus potentially can be misleading. A second is the Greek word ‘Hades’ which may be the equivalent of Shoel although havinga connotation of a place where Spirits and souls are imprisoned for punishment. The dictionary suggests that this could refer to the intermediate state abode of the souls, with its duo compartments: for the righteous and the other for the wicked. Thethird and final is a Greek word called ‘Gehena’ of fire or the place of torment and punishment of the wicked. This is what has been referred to as ‘the lake of fire’ in Revelation. Thus, the dictionary in question has done great service in clarifying matters and yet at the same time asserting the reality of the existence of a literal and actual place of eternal torment or punishment for wicked.

133 Smith’s Bible Dictionary, Barbour and Company, Inc, 1987


Thirdly, the duration of Hell is eternal and the place where the wicked are assigned to pay for their sins. JC Ryle has made land mark statements to that effect worth considering in his sermon ‘eternity’134 to the effect that Hell is as durable as Heaven is. The doctor of Divinity further reviews some opposing views such as that of Canon Farrar (‘Eternal Hope’) and exposes their inconsistencies, weakness and falseness. Canon Farrar, like many in our present day leans towards the palatable loving attributes of God claiming that God is too loving to punish any one. Ryle rips them such reasoning apart as being lopsided, unbalanced and therefore false in many senses.

Fourthly, ‘Hell’ is a place of torment where excruciating pain will be inflicted on the wicked for all eternity to satisfy the justice of God. Of course, such a though is too forbidding to contemplate for the human beings’ limited mind but scripture teaches that such a place is reserved for the Devil and his followers.

Fifthly, ‘Hell’ is the final destiny of the wicked where they shall permanently dwell. Not a day will come when they shall findrespite, relief or rest from their anguish.

Let us hear from what some ancient divines and saints have held about ‘Hell’, its nature and duration:

a. Some reactions to the idea of Hell: Various reactions come to the fore once the subject or mention ofHell comes up. Some violently react to its mention while others laugh it away dismissing it as a mere fabrication of the religious to instil fear or even control the world! In this section, we highlight some quotations cited from various sources for our appreciation:

134 Practical Religion, post script note to the sermon ‘eternity’, page 321-324, James Clarke & Co. Ltd., 1959 edition


John Blanchard’s book, ‘What ever happened to Hell’ would be a good starting point in which JI Packer comments in the preface the following revealing words:

“I started to tell the terrors of hell, when sudden his eyes lit like coals; and –‘Chuck it!’ said he: don’t you persecute me withyour rant and your saving of souls’-Robert Service mocked by one Pious Peter in a narrative “Many today show the same knee-jerk reaction if ever hell is mentioned to them; Contempt for Hell has, it seems become part of our culture. But evangelists are on a rescue mission to their unbelieving neighbours, and it is rightand necessary that, as honest men, they should undertake frankly to explain what jeopardy people are in apart from Christ. Academics sometimes look down on evangelists for affirming that Hell is real and eternal, but they would be wiser to look up to them, for a while academics in their ivory towers can weigh notions against each other and finally avoid embracing any of them, evangelists stand in the church’s front line, and thereforefind it necessary to come clean on every issue they raise…”135

Packer goes on to state the following words in the said preface: “To announce the reality of Hell is a testing and gruelling task.The compassion and fellow-felling that should mark all Christian communicators require us to do it, not with gloating and contempt, but with tears, if not in our eyes, then in our hearts…”136. Finally, the Professor has these words to say: “One particular present day unhappiness is that the same ‘less terrible’ view that Spurgeon opposed in the era of late- Victorian sentimentalism, namely conditional immortality or annihilationism is getting renewed exposure through the advocacy of some well-respected evangelical veterans. Uncertainty, bewilderment and some alienation have resulted and John Blanchardhas had to pick his way through complex cross-currents of argument. Others beside myself will admire the spirit, as well as

135 Foreword by JI Packer pp 9- What ever happened to Hell? John Blanchard, EvangelicalPress, 1993

136 Packer J, page 10 of Blanchard’s book-‘What ever happened to Hell?’


the substance, with which he voyages through these choppy waters…”137

Many now attack and reject this doctrine as being inconsistent with modern thinking. JC Ryle and WGT Shedds detected this independent of each other and made some statements. Shedd stated thus in his volume on the doctrine of Endless punishment: “Every doctrine has its day to be attacked, and defended. Just now, thatof Eternal retribution is strenuously combated, not only outside the Church, but to some extent within it. Whoever preaches it is said, by some, not ‘to preach to the times’-as if the sin of thistime were privileged, and stood in a different relation to the law and judgement of God, from that of other times. The argument from scripture here is given turns principally upon the meaning of Shoel and Hades, and of the adjective.... (Greek word). In determining the significance of the former, the author has reliedmainly upon the logic and aim of the inspired writers. The reasoning of a writer is a clue to his technical terms....”138

b. Nature and duration of Hell

The subject of Hell has suffered much derogation and disdain overthe years, with well-meaning people advancing all sorts of reasons rejecting the doctrine. Although once a popular doctrine in evangelical churches, the doctrine has suffered a sad decline alongside the great pivotal doctrine of Justification by faith. In the 19th century, this decay was evident, after the great awakening with occasional pockets of its rise to prominence, as JC Ryle rightly observed in his day139. Let us hear Shedds commenton this doctrine in his day: “Every doctrine has its day to be attacked, and defended. Just now, that of Eternal retribution is 137 Packer J, The Sangwoo Youtong Chee Professor of Theology, Regent College, Vancouver, March 1993, ‘Whatever happened to Hell?’ page 10

138 Shedd, Doctrine of Endless punishment, Preface comment pp iii

139 Practical Christianity, sermon on ‘eternity’ page 310-324


strenuously combated, not only outside the Church, but to some extent within it. Whoever preaches it is said, by some, not ‘to preach to the times’-as if the sin of this time were privileged, and stood in a different relation to the law and judgement of God, from that of other times. The argument from scripture here is given turns principally upon the meaning of Shoel and Hades…. In determining the significance of the former, the author has relied mainly upon the logic and aim of the inspired writers. Thereasoning of a writer is a clue to his technical terms....”(Shedd, Doctrine of Endless punishment, Preface commentpp iii.) Shedds continues to state; “That some of God’s rational and self-deterned creatures will forever be in deadly enmity to him, cannot be thought of without sorrow and awe. But from the nature of finite free will, it is a possibility; and it is revealed to us as a fact, as clearly as the facts of incarnation and redemption. Neither the Christian ministry, nor the Christianchurch, are responsible for the doctrine of eternal perdition. Itis given in charge to ministry, and to the church, by the Lord Christ himself, in his last commission, as a truth to be preachedto every creature.... ”140

c. The doctrine of Hell stated

The doctrine of Hell has many snubbers and few ‘accepters’ of itsreality, and yet it is full of the former rather than the latter.That Hell is a real place somewhere is very clear from the scriptures. That it is as old as the fall, if not preceding it, is evident from the various evidences both in scripture and nature. As to its enduring nature, many debates have arisen with pundits on either side. However, it would be wise to state the doctrine and possibly define it, although some aspects of it havealready been touched on in this section. What is Hell? Simply defined, Hell is the eternal abode of the wicked when they die 140 Shedd, Preface comment pp v


without Christ where their souls pay for their sins the equivalent of the price Jesus paid on the Cross. Hell is an awfully painful place where the subjects found in it experience excruciating pain throughout all eternity. Though some try to ignore, reject or cover over this biblical doctrine, it refuses to remain silent. Hell, correctly understood will evoke differentreactions from different people. Its chief opponents are the irreligious but in recent times, even people within the evangelical circles have taken a surprising turn against this grand doctrine, preferring to side with the rational humanistic thinking of the times. While some Evangelicals have firmly and resolutely stood for this doctrine, others have doubted its existence or even rejected this truth altogether. Among those that have compromised or sought to explain it away have been big names such as John Stott and CS Lewis! Others have even gone further to embrace annihilationalism in its various forms. BB Warfield has neatly dissected this doctrine into three strands namely; Pure Mortalism 2. Conditional immortality and 3. Annhilationism proper. For a fuller treatment of this subject, refer to his article ‘Annihilationism’ in his book ‘Studies in Theology’ published by the Banner of Truth Trust.141

Another theological giant of the 19th century, WGT Shedd had thisto say about this doctrine: “Eternal perdition is like any other danger. In order to escape danger, one must believe in it. Disbelief of it is sure destruction. To be forewarned is to be 141 Warfield states the following in defining this teaching: “A term designating broadly a large body of theories which unite in contending that human beings pass, orare put, out of existence altogether. These theories fall logically into three classes, according as they hold that all souls, being mortal, actually cease to exist at death; or that, souls being mortal, only those persist in life to which immortalityis given by God; or that, though souls are naturally immortal and persist in existenceunless destroyed by a force working upon them from without, wicked souls are actually thus destroyed. These three classes of theories may be conveniently called respectively, 1. Pure mortalism, 2. Conditional immortality 3. Annhilationism proper.”Studies in Theology, page 47, The Banner of Truth Trust, 1988 edition


forearmed. They who foresee an evil, prepare for it and avoid it;but “the simple pass on and are punished.”...”142

This doctrine is naturally repulsive and feared by many, and for a good reason. It goes against nature and to some extent appears inconsistent for those that press one attribute of God (such as His love) overlooking His justice.

Robert Murray McCheyne preached some of the most hard hitting sermons on eternal punishment and yet did it with such a heart, urging people to flee from the wrath to come! This sermon is recorded in his book ‘a basket of fragments published by the Christian focus publications. Here is Robert as he speaks about this subject in his own words: “It is very interesting to notice who they are in the Bible that speak about hell. Now, some think that speaking about hell is not speaking the gospel; and others think that simple men have no right to speak of it. Now, to them who think it is not gospel preaching, I say it is the truth-the word of God; and to them who say it is not right to speak about it, I would have them to notice who it is that speaks most about it…”143

Surprisingly (and as earlier hinted at), even Evangelicals today are divided over the subject of Hell as on other clear Biblical issues!144 While some stubbornly determine to side with scripture,others have drifted towards the rationalistic sort of thinking that seeks to understand the scriptures from a purely human 142 WGT Shedd commenting in the Preface of the book (pp vi) : The doctrine of endless punishment published by The Banner of Truth Trust, 1986 edition

143 Robert Murray M’Cheyne, A basket of fragments, Christian focus publications, 1975 edition page 148. Robert preaches several sermons awful subject of Hell. The sermon titles on Hell in that book include the following: ‘Future punishments Eternal; God’s rectitude in Future Punishment; The torment to the wicked, matter of eternal song to the redeemed and; The mental agonies of Hell. Mcheyne was a most seraphic preacher andlived a holy life, though cut short by age 29.

144 Post modernism’s impact has been larger than many of us realise today!


perspective. Some who once strongly held the doctrine of a literal Hell have drifted into allegorizing the subject or totally rejecting the subject altogether claiming that it has pagan origins, was influenced by pagan philosophical thinking or just simply not tenable for the modern man. Some even assert thatthe doctrine was created to infuse fear in people or was never resolved even in Jesus’ day, citing the divide between the Pharisees and Sadducees as an example. In our day, respectable thinkers such the late John Stott and the venerable CS Lewis struggled with the doctrine and eventually rejected it! With human reasoning and logic, the doctrine is for sure a bitter doctrine to swallow, let alone accept because of its nature, extent and duration. But the question that still begs answering is: What do the scriptures principally teach about this matter? Can a person still claim to be Evangelical and yet reject this great doctrine? This question has further divided the evangelicalworld in addition to that of inerrancy of scripture. Surprisingly, the same venerable John Stott insisted on preachingthe Bible exactly as it is, tracing authorial intent to the end of his earthly pilgrimage. In an interview for example shortly before he died that appeared in the ‘Preaching’ magazine of September/October 2012145,the man vehemently stood for evangelicalbelief and preaching of scripture and yet he tipped over on this clear doctrine! How should the church proceed? What causes many well-meaning saints to develop ‘clay feet’ or fail to see clear teaching from scripture? Many arguments can be advanced includingone’s hermeneutic style, eschatological view146, world view, what they expose themselves to or even one not treating apologetics with due care. Apologetics can be a double edged sword for sure. Thankfully, we have a who train of Biblical expositors through the ages that have held literal and eternal hell, right from the Lord Jesus himself, the apostles, Church fathers (though Tertullian had some problems with the doctrine), the medieval age, the Reformers, the Puritans, the awakeners (including

145 Preaching: September/October 2012 Volume 28, No.2 “Creating the bridge” interview with John R W Stott conducted by R. Albert Mohler in 1989 but republished in 2012

146 As Professor David Fergusson rightly observes


Jonathan Edwards, John Wesley and George Whitefield among many), The missionaries right up to the present day. The crowd may seem to be reducing in these latter days though a remnant remains.

Having considered this awful but true doctrine, which surprisingly has even divided the Evangelical world with proponents on either side, we now must transition to consider thenext thematic area covered by the epistle at hand.

(iii). The Charismata

Various views surround this apparently controversial issue. Through the ages, the church has had different views that includea total cessation of the charismata as soon as the apostolic fathers died. Then there is the claim that the charismata exists today and freely available to the church and individuals willing to be filled with the Spirit. There is hardly any in between though the former group maybe said to differ from those that totally reject the miraculous as claimed either in the Holy Scriptures or the present day experience of the same. What is thesaint to make out of all this because the apostle mentions this matter in his epistle? First things first, we define terms.

What do we mean by “Charismata”? Is it a biblical phrase and how best can it be understood. The word “charismata” is derived from the Greek word “Charis” which has reference to Spiritual gifts. These gifts are given sovereignly by the Holy Spirit to individuals and ultimately to the Church for various reasons including revelation, edifying and building the Church among many. By that token, all true church members have some form of spiritual gift which they are to exercise for the purpose of edifying the church. Though the gifts may differ from individual to individual, God appropriately imbues an individual to carry out a specific function or roles.


a. The purpose of the Charismata

The Charismata or spiritual gifts were given for various reasons.Ephesians 4 and I Corinthians give us some clear reasons why these became available to the Church. They were meant for the edifying of the church, building it, establishing as well as ensuring that the church of God was holy Temple akin to building blocks in a Temple building. The charismata were ordinary and well as extra ordinary. The extra ordinary gifts included those of a revelatory in nature meant to reveal the word of God that was kept hidden in ages past (Chantry; 1987). By revelatory we mean that they were to be the means to reveal God’s previously hidden truth in relation to salvation or any other matter that would help establish the church. Thus, these revelatory gifts were initially chiefly by the apostles and prophets (Ephesians 2:20) but as the church spread, the sign gifts (and other revelatory gifts in relation to the word of God that we now have written in the Bible) of the apostles gave way to the charismata to be exercised in the local assembly. For instance, in I Corinthians 13 and 14, we read of gifts sovereignly given by the same Holy Spirit to speak in tongues, prophecy (fore telling and forth telling). Paul gives specific instruction and speaks in thepresent continuous meaning that the gifts were extant at the timeof writing. Closely connected to the revelatory are the sign gifts that include healing, the miraculous and extra ordinary powers defying natural laws.

b. A short historical narrative of Charismatic pockets over theages

After the apostles left the centre stage, what became of the Charismata? Did they continue? From evidence so far adduced, it would appear that these gifts continued for a while but eventually declined (Harman & Renwick 34-35). Some conclude that


these ceased altogether because the revelatory function had been achieved (Chantry 10-29). Others hold a contra view stating that there is no direct evidence or indication even in scripture or records that these ceased (Haggin 91; Deere 57). The fact that the charismata was not widespread does not in itself mean that the Charismata had completely ceased. One possibility of its rarity and decline could have been that it had reduced to a localphenomenon or because of some sin in the church. But then how do we explain the Corinthian case where sin was present but still the exercise of the charismata continued? There is no end to thatdebate.

However, if the theory that these ceased altogether, then that how may we explain the sudden explosion of the charismata in the second and third century attributed to Montany? Because of excesses, this movement was attacked and crashed by the apologists of later years. From then on, we read of scattered pockets of the exercise of the Charismata in the medieval period of the Reformation. The Reformers insisted on the Bible which many groups associated with them took hold of, with varying degrees of scripture adoption. Some of the Anabaptists are said to have exercised the charismata but were largely on the fringes until the Great evangelical awakening of both Great Britain and America. During that period that ran from 1730 onwards, there arose a lot of activity attributed to the Holy Spirit. For instance, the French Prophets generated quite a stir in England and main land Europe. Then we have the Quakers, Moravians and others connected to the Arminian and Calvinistic evangelistic campaigns of John Wesley, George Whitefield and Jonathan Edwards to mention but a few. Excesses were also recorded in this age butthousands were converted none the less. After that age passed, a relatively quiet time ensued with respect to the Charismata. The rise of higher criticism, Darwinism and other advances in science


affected the prominence of the Charismatic phenomenon, although probably it still existed. Interestingly, CH Spurgeon, a prominently famed London Preacher experienced a somewhat localized awakening in and around his London Metropolitan Tabernacle, though we do not read much about this spectacular experience or exercise of the Charismata in the sense many peopleimagine them today. At the turn of the 20th century, we have the Pentecostal movement commencing in 1901 at Azusa Street, USA (sparked by William J Seymour) initially though initially startedby a Mr Parham in Topeka, Kansas (Giudice;1993). This movement remained largely truthful to scripture though it emphasized the charismata as relates to tongues not the sign or miraculous giftsof healing or any spectacular gifting to the individual. It was not until 1960 when the Charismatic renewal movement begun (Lacey1-2) led by a Father Dennis Bennet of an Episcopal church in California (Giudice 2). Feeling that classical Pentecostalism wastoo cold, formal limited by scripture adherence and rather too attached to tradition, this movement arose as a reaction and wenton to emphasize the full exercise and experience of the gifts beyond just tongues. In the end, this movement turned out syncretic in nature, sourcing its actions and experience irrespective of what scripture said. Further, this movement claimed that the canon of scripture was still open and fresh revelation was to be expected in every age. Thus, the phenomenon tore away from the traditional views of canon, inspiration or revelation and thus transcended traditional denominational barriers. It progressively became all pervasive spreading its tentacles in about every major Christian denomination as well as some Non Christian religions such as Islam (i.e. Sufism, Baha’i etc). The Charismatic movement has grown from strength to strength to a point someone has described it as ‘an elephant in aroom’. Walter Chantry has expressed similar sentiments in his


book ‘Signs of the Apostles’147 N.R Needham is another that has expressed some such related sentiments tracing some historical sources to prove that there has always been pockets limited Charismatic activity throughout history148. An interesting work byDr Jack Deere, a convert to Charismatic school, much like Tertullian of old, has some useful things to say, having tested both words of the Christian divide on the issue of the Charismata. Be that as it may, the movement has spread rapidly right across the world like wild fire, torching places like Africa, South America and Asia. It still continues to grow today.

c. Are the Charismatic gifts extant today? Are they for today’schurch?

In a sense we have already stated that in every generation, the Charismatic winds have blown. N.R. Needham, W. Chantry, N. lacey,M.A. Renwick and A.M. Harman in their works.149 What has varied however is the magnitude, influence, context and extent of scope

147 In Chantry’s own words on page 1 of the book states the following: “Protestantism is being shaken seriously by the Charismatic movement. For centuries there have been small groups claiming to possess the gifts of Prophecy and miracle working but historically Christians have looked upon them as false sects or extremists.”

148 Needham: 2000 years of Christ’s power, pages 104-112. Dr Needham states the following on page 106: “Montanism was the first manifestation of a particular form of Christianity which appeared several times in the course of Church History; today it would be called “Pentecostal” or “charismatic”. Many modern Pentecostals and Charismatics look back to the Montanists as their spiritual ancestors. However, there are differences. Not many of today’s Pentecostals and charismatics would share the Montanists’ enthusiasm for fasting, celibacy and martyrdom; yet these were essential to Montanism, part of the New Prophecy’s revelation of how true Christians were to live in the light of Christ’ imminent return…the rise of Montanism forces us to ask important historical questions about the supernatural gifts of the Holy Spirit in the age of apostles (prophecy, tongues, miraculous healing), and whether they continued inthe Church after the 1st century AD… ”

149 2000 years of Christ’s power (part 1), Grace Publications; Signs of the Apostles, The Banner of Truth Trust; Apostles and Prophets and The story of the Church, Intervarsity Press respectively.


or coverage. It would be therefore in order to state that the question that begs answering at this stage is, what may we say about this movement? Is it a true genuine movement? Can it be said to be Biblical or not? Pundits on either side take strong stances. The cessationists (e.g. Walter Chantry, Nigel Lacey or Peter Masters) and the non-cessationists (e.g. Jack Deere, Kenneth Haggin , Martyn Lloyd-Jones or Wayne Grudem), not forgetting those that totally reject any miraculous acts claimed in the Bible. This latter (and growing) group choses to take the scientific method epistemic approach. Others elect the evolutionary path. Among the cessationists, schools of thought vary. The non-cessationists are clearly presently in the majorityfor they attract a large from all walks of life, aided by effective use of the electronic media. Interestingly, some who once held to a cessationist position are now trooping the opposite direction because of their new understanding of scripture or simple observation (e.g. Dr Jack Deere). Others are too terrified to be found wanting for “resisting the Holy Spirit”and thus committing the unpardonable sin. They conform. In short,the cessationists claim that the charismata ceased when God’s will about the gospel was revealed. God may work the miraculous but not in the same sense He did (i.e. using specifically gifted individuals to exercise revelatory sign gifts). The non-cessationists (according to writings of Anthony E Del Giudice andKenneth Haggin) on the other hand assert that these sign gifts are for every age and never ceased. The third group claims these never existed but were wishful thinking by authors of the Bible, if not misrepresented. This group claims that anything against the order of nature is not tenable and therefore impossible.

The question still stands however, is the Charismata for today? What is the relevance of it? Has God changed in the way He works or what? What would you make of scriptures that assert that God


changes not (such as Malachi 3)? Hebrews 13 also talks about Jesus being the same yesterday, today and forever. All such scriptures come to bear in addressing this question. For another thing, the epistles were written at a time the apostles were alive and were fully functional, so how may we tackle that one.

To answer this big and controversial question, the authors suggest a few questions that need answering before arriving at a reasonable conclusion:

1. Why were the Charismata given?

2. What was the purpose and end of the Charismata? What about the sign gifts such as miracles, prophecy etc?

3. Has that purpose been fulfilled?

4. Do we need fresh revelation to add to scripture after Revelation 22?

5. Is there anything new that is to be revealed that has not already been?

6. Is the exercise of these charismata and sign gifts reaching its intended target? Can we safely say the Church has been enriched beyond the apparent spectacular events we see?

7. What is the exact source of the miraculous powers, is it Godor another?

These and other questions can guide us to arrive at a reasonable answer. Granted, we may not fully know the ways of God but surely, God is gracious enough to reveal His mind to his dear Children. Let us hear a few authorities on this matter from either side of the question. We start with Kenneth Haggin in his book “He gave gifts unto men”:


“Jesus Christ, the Head of the Church, is getting His Body for His soon return. That’s why it is vital for those who are called to the ministry to function in their proper place in the body of Christ. Some controversy has arisen in our day about the roles ofthe Apostle and prophet in the body of Christ. Some believers purport that these offices do not even exist today. Others take aradical view point concerning the authority these offices hold inthe local church over the pastor and over believers in general…”150

John C Whitcomb in next in line as he writes the foreword in Peter Master’s book: ‘The Healing Epidemic’:

“Does our God have sufficient power to heal all types of physicalaffliction today and even raise and glorify those who have already died? Of course he does, for he said, I am the Lord, the God of all flesh. Is there anything too hard for me? (Jeremiah 32:27). No true Christian will deny this. Our wonderful God, however, has something more than mere power. He also has a plan and a programme for His world and for his people. Nothing is clearer in scripture than the fact that God does not always do what He can do…”151

Dr Masters handles the subject matter from different perspectivesstarting by setting the scene, explaining the new scene from the 1960s to stating that occult healing has built some of the world’s largest churches-due to the influence of Pul Yongi Cho and John Wimber. Masters offers six scriptural claims and closes off his book with a chapter of a medical view on the miraculous healing by Professor Vena Wright MD FRCP. This is a 226 page volume but loaded for sure!

150 Preface comment, Kenneth E Haggin, He gave gifts to men, Rhema Bible Church, 1992

151 Foreword by Dr John C Whitcomb, The Healing Epidemic by Dr Peter Masters, Master’s book, page 9, The Wakeman Trust 1988


Walter J. Chantry

“Pentecostalism is being shaken seriously by the Charismatic Movement. For centuries there have been small groups claiming to possess the gifts of prophecy and miracle-working but historically Christians have looked upon them as false sects or extremists. The dawn of the twentieth century served also as the dawn of the Pentecostal Churches. Due to the general apostasy to liberalism early in this century (i.e. the 1900s), Pentecostals received a reluctant and cautious acceptance as evangelicals. Their beliefs in a supernatural God and a divinely inspired word made them helpful allies of fundamentalism. Since the second world war the experience of ‘miraculous’ phenomena has spread beyond the Pentecostal churches and the movement has gained momentum rapidly. What are frequently known as ‘full gospel’ practices have now infiltrated most denominations. In recent days‘the charismatic renewal’, as friend call it, has gained enormousprestige. Indeed, most Christians hesitate to label it unorthodoxor unbiblical… ”152 Chantry analyses the movement from its inception, progress and establishment but in the process raises pertinent questions from scripture. This is a difficult but good read.

N.R. Needham

“The crisis created by the Gnostics about who were the true Christians was made even sharper by the rise of another movement called Montanism. Montanus, a young convert to Christianity, cameon the scene in the region of Asia Minor known as Phrygia in about AD 170, when he started to prophesy. He was joined by two prophetesses, Priscilla and Maximilla. They claimed that the HolySpirit (or ‘paraclete’, as they preferred to call Him) was speaking in a new way to the Church directly through them, and

152 Signs of the Apostles, Banner of Truth Trust page 1


that this was in fulfilment of Christ’s promise in John 14:16, ‘”I will pray to the Father, and He will give you another Helper [in Greek, paracletos], that He may abide with you forever.”….theParaclete, the Spirit of Truth, had now come to the Church in Montunus, Priscilla and Maximilla (they claimed), and was now leading believers into the promised fullness of truth…in fact, the Montanist prophets offered no new doctrinal revelations. Their main message was the nearness of the second coming of Christ…visions, revelatory dreams, speaking in tongues, propheticutterances of prediction and divine comfort and rebuke, and otherextraordinary religious experiences also abounded among the montanists… the rise of Montanism forces us to ask important historical questions about the supernatural gifts of the Holy Spirit in the age of apostles (prophecy, tongues, miraculous healing), and whether they continued in the Church after the 1st Century AD. The evidence suggests that these gifts did continue in the Church, but that they were far less common in the 2nd Century. Montanism seems to have come as a fresh outburst of the supernatural; it would probably not have created the sensation itobviously did create, if these spiritual phenomena had been part of the “normal Christian life” among believers. ”153

Nigel Lacey

“In the early 20th century, the Pentecostal movement began to gain a large following. Most of the churches within the movement continued to preach the gospel of divine mercy for repentant sinners and, in many ways, were not dissimilar from certain otherevangelical groupings. The big difference, however, was that they

153 NR Needham on Montanism: (pages 104-112) volume 1 of his 2000 years of Christ’s power published by Grace Publications 1997. Needham does a great work in tracing theseheresies, including Montanism, though today, it would hardly be classified a heresy! The difference however, between Montanism and the present day charismatic movement lies in the fact that the former was ascetic, somewhat legalistic at the core while the latter is Antinomian and liberal in nature.


taught that true believers should have a kind of Pentecostal experience in their lives at some time after their conversion. This they called the baptism of the Holy Spirit….during the period I have mentioned, many godly preachers recognized the fallacies in Pentecostal thinking. Bible- believing churches stood by the orthodox, biblical teaching that the soul is baptised with the Holy Spirit at the moment of conversion and that this is, indeed, one of the very marvellous aspects of conversion…the 1960s however, saw a very significant change, which started in America. Churches outside the Pentecostal denominations began to embrace the Pentecostal position. Preachers from within a variety of denominations claimed to have received Pentecostal experiences and they introduced them in their congregations. Thus the New Pentecostal Movement (or Charismatic Movement) begun. Today it has developed and been so widely promoted that many people, who are ignorant of the scriptures, assume that it is in fact true and biblical Christianity. The effects have been devastating…”154

Corliss

The Philosophy of Humanism; outspoken humanist to the very end. Rejected all supernatural phenomena or religion and asserted science would eventually resolve all issues such as ignorance, poverty and evil etc.

A.M. Renwick and A.M. Harman

“At the time when Montanism arose, things were not well with the Church. Gnosticism was offering a serious challenge and undermining the foundations of Christianity. The apostles were all dead, and the remarkable gifts of the Holy Spirit which

154 Nigel Lacey, Apostles and Prophets, Lusaka Baptist Church pages1-2, 2004


characterised the early Church were dying out. Many false prophets had arisen, and prophesy itself was falling under suspicion. The Church was settling down to an easy formalism. Thepulsating spiritual life of an earlier day was lacking, and rigidity, if not frigidity, was becoming the order of the day. Montanism arose as a strong reaction against all this, and, particularly, against Gnosticism. There was a clamant need for its witness to the fact of the dependence of the Church on the Holy Spirit but, unfortunately, Montanism too, like Gnosticism itcriticised, fell into the temptation of placing human speculationabove divine revelation.

This striking movement was started by Montanus a native of Ardabau in Mysia. He claimed to have received a special revelation from the Holy Spirit, and started a wild and frenzied revival campaign. He was joined by two rich ladies who had deserted their husbands. In some aspects of their teaching the Montanists remind us if the followers of Edward Irving in Britainlast century, and of the Nazarenes and the Pentecostalists in America in our own day. They also professed to have authority to impose a more rigid discipline on the church, forbade second marriages, and stressed the superiority of the celibate to the married state. In their pride, they thought they surpassed even Christ in their teaching. The accession of Tertullian of Carthageto their ranks was a great triumph for them. Never the less the sect disappeared from Africa by 370 AD., and from other places bythe beginning of the sixth century…”155

R. D Peterson

“There are many important theologians who contributed to developing Christian Theology during the Patristic period. Tertullian (ca.160-225) was one. He was born and raised in

155 The story of the Church Inter varsity Press, page 34-35, 1958


Carthage in a pagan family and converted to Christianity before 197. After his conversion he became a strong defender of the Christian faith. He stressed strict morality, which was one factor that led him to become a Montanist later in life. The Montanists looked for Christ’s immediate return and practices ascerticism (strict discipline of the body). They flourished in North Africa in the early third century…”156

Anthony E Del Giudice

“The Pentecostal and the Charismatics believe that all the above gifts (i.e. tongues, miracles etc) and all the above manifestations are for today. Pentecostals and Charismatics are very much alike in many ways; yet there are some differences. TheCharismatics do not have their own denomination, nor do they havea church called ‘Charismatic church’ (at least as at the time Giudice wrote); however, this can change with time. They are different than the Pentecostals in that they are inclined towardsecumenism rather than sectarianism; this also can change. The Charismatics will propagate their beliefs in any denominational church that will have them….they both believe that tongues must follow Spirit baptism. However, the Pentecostals insist that tongues must be unknown tongues, whereas the Charismatics believethat the tongues can be either known or unknown tongues.”157

Vincent Chueng

This is a very clear minded and yet bold expositor of the word. He never shies away from entering controversial areas and states his mind clearly without fear. Although we may not agree entirelywith Chueng’s strong views, he certainly commands a hearing on this issue as he comments on I Thessalonians 5:19-22;

156 A concise history of Christianity,(1999) Wadsworth Publishing Company, page 57

157 Anthony E Del Giudice, ‘Tongues’ Chapel library, Mt Zion Bible Church


“Cessationism is a false doctrine that the manifestations of miraculous endowments such as those listed in I Corinthians 12 have ceased since the days of the apostles and the completion of the Bible. Although there is no Biblical evidence for this position, a main motive for this invention is to secure the sufficiency of scripture and the finality (completion) of scripture. However, it has been shown that the continuation of miraculous manifestations does not in fact contradict those two doctrines or put them at risk. Thus, cessationism is both unbiblical and unnecessary. More than that, cessationism is also evil and dangerous. This is because if cessationism is false, then those who advocate this doctrine are preaching rebellion against the Lord”158

Martyn Lloyd-Jones

A very powerful expositor of the word. Reputed by many to have been the greatest Bible expositor of the 21st Century, given his landmark detailed verse by verse expositions on Romans, Ephesians, I Peter and other potent works. One does not easily differ with the Doctor without sufficient ground. He, however, had his unique peculiar traits and convictions worth respecting,although one may not entirely agree with him. Lloyd-Jones wrote two defining books on the Holy Spirit, the first being Joy unspeakable and the second, a compilation of his pneumatological sermons one being ‘the sovereign Spirit’ edited by his grans son,Christopher Catherwood and published by the Harold Shaw publishers. Catherwood quotes the Doctor in the following words: “this book shows the Doctor’s biblical balance. On one hand, he felt that it was ‘nonsense’ to claim that all gifts had ceased with the end of the apostolic era. ‘the scriptures never anywheresay that these things were temporary-never!’ on the other hand ‘All these gifts…are under the sovereignty of the Spirit. He 158 Vincent Cheung, Commentary on 1 & 2 Thessalonians, 2008, Pp140


decides when and who and where’. So often Christians have either quenched the Spirit or showed an ‘uncritical acceptance of everything’. The simple, biblical fact is that the ‘gifts of the Spirit are to be left in the hands of the Holy Spirit himself andit is he alone who decides.’…”159

Dr Patrick Dixon, a physician of renown who has investigated the Charismatic phenomenon and appears to give them credit from a medical stand point in one of his works. The Doctor has also written a fine reference book called “The Truth about AIDS” by the Kingsway publications 1987

Lastly, we turn to Dr Jack Deere, whose book “Surprised by the power of the Spirit” published by the Kingsway publication and applauded by such worthies as Wayne Grudem, Peter C Wagner (church growth guru) , Gordon D Fee and RT Kendall (Dr Martyn Lloyd-Jones160 successor at the Westminster Chapel, London) has this to say about the Charismata:

“At the close of the last chapter (i.e. chapter 4) I said that the real reason Christians do not believe in the miraculous giftsis simply because they have not seen miracles in their present experience. Yet no one openly admits that this is the cause of their unbelief. I have numerous conversations with theologians and lay persons from all over the world. When I ask them why theyreject the miraculous gifts of the Spirit today, they usually say

159 The sovereign Spirit, DM Lloyd-Jones, Harold Shaw Publishers, 1985 page 13; another work worth referring to is ‘Sacred anointing’ by T.A. Sargent published by crossway books, 1984. This book gives another perspective of Dr Lloyd-Jones

160 One of the finest expositors of the 20th century, reputed to be the best by some including Chancellor Dr Conrad Mbewe and other contemporary preaching greats. Read theDoctor’s biography by Ian Murray or on his preaching prowess in Tony Sargent’s ‘The sacred anointing: the preaching of Dr Martyn Lloyd Jones’ Crossway books, 1994


that contemporary “Healing ministries” are far different from theministry of the apostles. I also used to think this way….”161

Dr Deere is one of those that have changed position with respect to the Charismata in our day and age. He claims to have previously held a traditional theological position until he received a phone call one day leading to a whole lot of issues. Today, alongside Grudem, Wagner and Kendall, Deere holds that theCharismatic gifts are for today and advances several reasons for this (Deere 99). In the process, he demolishes any arguments thathave been used to reject the present charismatic phenomenon. The interesting thing about Dr Deere is that he has been on both sides of the ‘Theological fence’ or divide and thus would speak authoritatively, at least based on his subjective experiences, which alone should never be the final argument premise. Scriptureshould be.

(iv). Work and Ethical living

In chapter four of the first epistle, we get a direct instructionto the saints to have a correct ethical and to some extent pragmatic (though theocentric in nature) approach to life whilst waiting for the return of the Lord. It would appear that a problem had surfaced in which the Christians at Thessalonica had reasoned logically that physical work or vocation were of secondary importance, given the fact that Christ would soon appear from the sky to rapture them. It made little logical sensefor them to continue exerting themselves towards higher productivity and thus minding their own turf development. This outlook, although initially well intentioned or founded was seriously flawed for several reasons. The first is that it was against the very nature of the Christian faith or word of God

161 Dr Jack Deere:’ Surprised by the power of the Spirit’, page 57, Kingsway publications 1993


itself. God requires His people to have the correct perspective to work and living because even this is to be to His glory. The whole of life is worship and should be treated as such. Second, work helps in Ministry and thus causes people to ask key questions such as why Christians work the way they do. This opensa door to ministry. Thirdly, laziness is a serious sin which mustnever be entertained. It is not only counterproductive but promotes all sorts of vices in the process such as idleness, gossip and slander among many other troubles. Fourth, work helps lift one’s dignity as they work with their hands, generate wealthand thus fulfil the cultural, manly dominion mandate to the gloryof God. Adam was created to work, long before even the fall ruined things. We should also follow the Biblical pattern as it is meant to bring glory to God. The lazy lopsided lazy attitude towards work or labour in its various forms is thus not acceptable. Fifth, work enables one to mind their own business to the extent that they do not bother their neighbour at all. While it is true that we are all dependant on each other, there is need to stand on our own, increase productivity with a view tohelp the weak. Paul had this kind of motive behind his working hard. Being occupied at all times has its many advantages both tothe individual and the Church at large.

What then is work? Why should Christians bother about it? As highlighted above, Christians need to be ‘down to earth’ individuals who use their minds and hands to both sustain themselves as well as help develop their context. They are not tobe so taken up with celestial thoughts to the extent that they neglect their present occupation. Rather, they are to do their best at all times, a measure of excellence on all that they do, as it were. Work therefore may be defined162 as that self- exertion to words a worthwhile productive end, using one’s 162 Science has its own definition though which refers to force and distance covered (force X distance)


abilities and faculties. Work could be mental, physical or spiritual in nature but all these avenues require effort, exertion and correct motive. One’s eschatological outlook may affect their dedication and view of work, especially if they develop mental dichotomies about what is perceived ‘spiritual’ and what is said to be ‘carnal’ or ‘worldly’: belonging to ‘Caesar’ as it were!

Thus, The Thessalonian case forbids us to exploit religion as a cover up for laziness. This point is further amplified in the second epistle that those that will not work must equally not eat. It would appear that after clear admonitions, little changedin their outlook and behaviour towards work and thus comes heavily in the second write up. We learn too that talking once attimes may not resolve some bad habit. Repetition may be the best option in such cases. Another take home lesson, though already implied is that work is noble, good and should be desirable. Dr Mark Chanski163 gives a good treat on this matter in his classic book ‘Manly Dominion’ where he challenges people to work to the glory of God!

(v). Missions

‘Missions’ is the work of sending forth the gospel to the far flung places where the message has not been heard or effectively communicated. This often takes the form of sending actual missionaries from one culture to another, seeking to communicate the gospel so that others accept and transform to be like Christ.Although this has been the primary goal of missions work, today different schools of thought have arisen even within missionary enterprises with some claiming that missions is not about changing or transforming people, not even changing their belief

163 Refer to his book ‘Manly Dominion’ published by the Calvary Press publishing, 2004


system to Christ but making them better citizens by means of education!

Countless debates have ensued including those bordering on the best mode of evangelism (Hesselgrave 19-21). Be that as it may, the central idea in the Biblical sense is to bear witness and bring about human transformation in the sense that they are regenerated and thus have transformed world view.

Though the modes of carrying out this enterprise may differ, the central idea is to generate a following of people towards the Lordship of Jesus Christ (Wells 7).

In the case of Paul and Silas, they physically went into Thessalonica, sought a strategic location and begun to disseminate the word of God until they were hounded out. Because of the hostility and the potential for more trouble for their host, these missionaries left town to continue with the same noble work. We learn from this event that missionaries are firstly messengers of God, herald of the King of Kings. Secondly,missionaries have a very important message to deliver to the people and are thus single minded in their work. Thirdly, missionaries are to be wise as serpents and yet harmless as doves(Hesselgrave 27). They will use whatever ethical means available to share the word while minimizing the amount of offence to othermortals, though the gospel is inherently offensive. Fourthly, missionaries are sacrificial, have a cause worth dying for (Wells130-140; Finnie 58; 125-130). They are not half hearted or ones looking for creature comforts although these are welcome if they so present themselves. Fifthly, missionaries are determined to accomplish their mission as well as care about the result of their labours (I Corinthians 2:2; Acts 20:24; 21:13). Having preached and left Thessalonica, Paul sent back Timothy to check on the young church. It is not clear whether Timothy was part of


the original team but if not, perhaps it was a strategy to send a‘neutral’ unknown person back to Thessalonica to secretly find out the condition of the church. That’s a form of evaluation to ascertain the extent of their impact. Sixthly and closely connected to the previous point, missionaries periodically evaluate their progress to measure their progress and impact. They may not necessarily be crazy about numbers but they certainly want to see some tangible fruit and progress (Acts 20:24; Romans 15:20).

Let us hear what Tom Wells says in his book “A Vision for Missions” published by the Banner of Truth Trust: “This book is about missions, but we must not move too fast. Before a man is a missionary he must be a Christian; we have a proverb, ‘the child is the father of the man’. So also the Christian is the father ofthe missionary. If, then, the missionary ought to be God-centred,it will be because the Christian must be God-centred. So we raisea question. What is there in the Christian life that prepares us for God-centeredness? What will lead us to pray, ‘in the final analysis-God!’?...”164

Tom Wells further comments on some of the factors that affect missions today:

“Foreign Missionary endeavour appears hesitant, even half-heartedbefore problems of this age. Poverty and famine, national religious and cultural issues, and above all the weakness of the ‘Christian’ west, have thrown doubt on the work of missions as itwas once understood”165

As can be seen, missions is basically about communicating Christ appropriately and effectively. It involves encountering different

164 Tom Wells, A vision for Missions, Banner of Truth Trust, pp22

165 Tom Wells, A Vision for Missions, Banner of Truth Trust, 1985 back cover comment


world views, across cultures or ways of thinking with the messageof the gospel. This communication may take different forms but ispredominantly about a person-Jesus Christ, using words. The modesand methods may vary but what is critical is that Christ is preached. The motive should be to glorify God above the self so that God’s kingdom may increase. Dr David J Hasselgrave166 has written extensively and elaborately on this matter. His book, ‘Communicating Christ Cross culturally: an introduction to missionary communication’ is a good read, always keeping one’s finger on scripture. Another is by Dr Philip M Steyne’ book ‘The God of the Nations’167 and yet another by Tom Wells’ ‘a vision formissions as has been quoted in this section.

(vi). Divine Election and Sovereignty of God in providence/salvation

Though the epistle tackles soteriology in general referring to grace and salvation through the atoning work of Jesus Christ, thetwo book set at least on two occasions refers to divine election stating that God has chosen a people (individuals not races or groups) to Himself in grace. Jesus is said to have paid for the sins of the world when he died on the cross and those he died forwere all saved. Not one of them is ever lost because God knows those who are His. Thus, in I Thessalonians, writing to a largelyGentile Church, Paul asserts that he was sure they were and wouldbe saved because God had chosen them to salvation from the foundation of the world. This thought syncs in well with Acts 13:48; Ephesians 1:4; Romans 8:28-30; 9 and a host of other passages littered across the scriptures. Some Semi-Pelagian

166 David Hesselgrave, (1978), Communicating Christ cross-culturally, Zondervan Publishing house

167 Philip M Steyne, The God of the Nations: A Biblical theology of Missions, 1992, Touch Publications


Arminians like Dr James Wilkins168have attempted to attach a different and foreign rationalistic meaning to the Biblical doctrine of divine election but a natural and honest reading of the text proves that God has his elect upon whom he placed his eternal unconditional love. This doctrine, although blowing not afew fuses, is a most sweet doctrine which once properly appreciated would greatly encourage the saint unto service, boldness and comfort in the midst of adverse circumstances. To know that one is a subject of divine love melts the hardest heardto thankfulness and holiness. This doctrine further humbles the pride of man and removes all boasting because it proves that salvation is of the Lord. The hymn writer Dr Isaac Watts (1674-1748) captures this thought very well when he asks and answers the question as to why he responded to the grace of God in salvation in the hymn ‘How sweet and awful is the place’: “Why was I made to hear thy voice, and enter while there’s room? When thousands make a wretched choice, and rather starve than come” Watts aptly concludes by stating: “T’was that same love that spread the feast, That sweetly forced us in, else we had still refused to taste and perished in our sin.”169 Augustus Toplady (1740-1778) expresses a similar thought when he asserts in the hymn ‘A debtor to mercy alone’170 where he demonstrates his eternal gratefulness to the mercy of God, totally lost in wonder,love and praise, to borrow Charles Wesley’s terminology. In one of the lines of the hymn stanza, he asserts the following words of total confidence in God’s sure salvation: “My name from the palms of His hand, Eternity will not erase; impressed on His 168 Dr Wilkins has written a book called ‘Things God hates’ and one of these is false doctrine. He classifies Calvinism as a false doctrine though his arguments are neitherconvincing nor Biblical. They came across as mere humanistic rational reasoning, whichmake sense to the natural man.

169 Grace Hymns hymn # 448, Grace publications Trust, 1975

170 Grace Hymns, # 570, Grace Publications Trust, 1975


heart it remains, In marks of indelible grace; Yes, I to the end shall endure, as sure as the earnest is given; More happy, but not more secure, The glorified spirits in Heaven.”

Election gives confidence in evangelism. It comforts that tried and afflicted saint as well as reminds the Christian of their special place in God’s grand scheme of salvation. Your reaction to the world around you betrays your extent of appreciation of the grace of God. A reading of Boettner’s ‘The Reformed Doctrine of Predestination’171 or Arthur Pink’s ‘Sovereignty of God’172 sorts out a lot of issues related to this doctrine whether infra or supralapsarian Calvinist, Arminian or semi Pelagian. As hintedat, Lorraine Boetner, Best, R.C. Sproul, J Beeke, A.W. Pink and other theological greats have explored and written extensively onthis most deep doctrine, from a well-grounded and seasoned Biblical perspective. Pink’s ‘Sovereignty of God’ is a good starting point in exploring this doctrine, though admittedly introduces a deep cultural shock for the anthropocentric doctrines of the day. In the book, Pink exalts the Sovereignty ofGod and yet in the same breathe handles some aspects of human responsibility. Divine election is a most sweet doctrine for somebut unpalatable, repulsive for others. The matter is settled by the scriptures themselves in the end. A book not recommended by this author is: ‘Beyond Calvinism and Arminianism’ by Dr Gordon COlson173. The Doctor attempts to navigate a middle ground between two theological heavy weight positions but lamentably fails at his attempt despite 500+ page volume. A brave attempt none the less.

171 Loraine Boettner, The Reformed Doctrine of Predestination, 1932, Presbyterian and Reformed Publishing Company

172 A.W. Pink, The sovereignty of God, The Banner of Truth Trust

173 C Gordon Olson, Beyond Calvinism and Arminianism: an inductive, mediate theology ofsalvation, latest edition published in 2002 by the Global Gospel Publishers


Another aspect that the apostle alludes to albeit indirectly is the doctrine of divine providence. This doctrine posits that God has a plan from eternity past and will ensure that it comes to pass. The process of and sustaining of this outworking in creation is what the providence of God is. This entails that God will do as He pleases with His creation and yet in such a way as to sustain and achieve His purpose, all for the good of His elect(Romans 8:28-30).

(Vii) Conversion

One of the clearest points that strike the reader of this epistlethroughout the first chapter is the evident radical conversion ofthe Thessalonians from Idols to serving the living God (I Thessalonians 1:9-10). Paul celebrates as he points out just how these Thessalonians had been effectually and potently hewn from the rock of sin, idolatry and hopelessness to the Lord Jesus Christ. When Paul first set foot on Thessalonian turf, it is probably that there had been no prior gospel witness, let alone any established Church. The missionary team dared preach the gospel despite strong opposition (I Thessalonians 2:2) and the resulting effects much warm the Apostle’s heart when Timothy gives his feedback later on (I Thessalonians 3:6-10). Conversion is the outward reformation of a person having been transformed monergistically inwardly by the Holy Spirit. Conversion is what we observe and subjectively experience in our conscious lives, aswe consciously repent from sin confessing the Lord Jesus as our only saviour. The world around soon notices these evident changesand soon becomes the ‘talk of town’ as Chancellor Conrad Mbewe has said in one of his Romans series sermons. This teaches us several things including the following:


1. Salvation belongs to the Lord (Psalm 3:8; Jonah 2:9b)

2. Salvation is a reality that changes a person as they are redeemed from the power of Satan to God. (I Thessalonians 1:9-10; II Thessalonians 1:3-4; 2:13-14; II Timothy 2:26)

3. True conversion cannot be hidden as it is soon noticeable bypeople around. Romans 1:8, I Thessalonians 1:9-10 an II Thessalonians 1:3 attest to these facts.

4. Conversion, let alone regeneration are not mere education, exposure or change of opinions in preference for an ideologybut rather an all pervasive change monergistically wrought by the Holy Spirit. (Titus 3:5-7; Acts 20:21)

5. A converted person will experience inward conflict as sanctification takes effect as well as outward opposition due to their allegiance to God. (Romans 7:12-24; Galatians 5:16-18)

6. Conversion in most cases is radical resulting in an altered world view and approach to life. Whether alone in the town, city, home or school, the transformed life takes effect. (Romans 12:1-3; Acts 9:1-19; I Timothy 1:12-14)

From the foregoing, the Apostle had reason to assert and celebrate their faith that is prompted by love, inspired by Hope in our Lord Jesus. This doctrine is very critical to state once again in these degenerate times when people equate regeneration or conversion to mere education or some humanistic philosophies. George Whitefield spent his 33 year ministry predominantly preaching the new birth, challenging the unregenerate ministers in the established church of his day. This generated a lot of trouble for him for sure but God used this mortal to awaken two continents by His Spirit. Read JC Ryle’s classic ‘Christian leaders of the 18th century or Arnold Dallimore’s monumental twoThe Message of I Thessalonians Page 212

volume set as well as Pollock’s work on this fervent preacher of the eighteenth century! We desperately need a biblical exposition of this doctrine once again, away from the mysticism or occultic174 animism propagated today in many pulpits175.

174 You could refer to Ravi Zacharias & Kevin Johnson’s book ‘Jesus among other Gods’. He makes a good sensible case helpful to the person seeking the truth of the gospel but confused by Eastern religions.

175 You could refer to Whitefield’s letters, Journals and sermons as well, all published by the Banner of Truth Trust. John Wesley has come out more prominent than Whitefield probably by reason of his outliving his colleague although strictly speaking, Whitefield introduced Wesley to Field preaching in 1739.


Chapter eight

Perceived problems with the Thessalonian epistles

The Thessalonian epistle set has its own apparent or perceived challenges and problems that have been used by its enemies to critique them. For various reasons, people have picked up quarrels with the books and thrown mud at them whenever possible.In this section, we discuss some of these challenges citing some authorities in our bid to explain away some of the apparent problems. Here goes:

Some have attacked the epistles as not having both been authored by the same person (Cara 25, 251; Berkhof 119), let alone the apostle Paul. They argue that the language, choice of words and general personal nature of the books could possibly not have beenwritten by Paul (Berkhof 119-120). This school argues that the apostle used a certain defined vocabulary which was logical and deeper than what is found in these epistles. Others have argued that the first letter was certainly written by Paul but the second was not at least from the vocabulary point of view (Cara 251). This school is of two sorts with one basing their arguments solely on the vocabulary or words choice while the other arguing from the structure and form of writing (Cara 251; Berkhof 118-119). The latter argues that Paul was more logical and often tackles an issue before moving to the next. This does not seem to be evident in the epistles. Yet a third school of thought argues that the Thessalonian letters do not fit in quite well with other books especially the book of Acts where Dr Luke


traces the travels of the Apostle Paul (Morgan 310-12). The argument is that some things stated in the epistles, say in chapter 2 of I Thessalonians do not quite fit in well with the Acts 17 account. Attempts to reconcile these differences do not seem to be as convincing, so this school argues. Yet another argument raised against the book set is that the Thessalonian letters may not have been written in the logical order or sequence that we perceive them today. This view argues that in fact, 2 Thessalonians was written earlier than the first because some of the arguments presented are better placed if they were written earlier rather than later (Cara 251). Furthermore, some argue that the second epistle is far more impersonal compared to the first (Cara 25). If that be the case, how then could they have been authored by the same individual and to the same people?Reading through the other Pauline epistles such as I Timothy and then reading through the I Thessalonians, one gets the sense and impression that the Thessalonians context expected the imminent return of Jesus in that very century while the Pastoral epistles appear more settled, organised and in a sense “slower” with respect to the Parousia. In other words, did Paul change his views with respect to the Parousia? Could his theology have matured and developed over time? If that be the case, how then can we be sure that all his epistles were inspired, let alone written by him? This apparent difference has generated quite somedebate in theological circles with some asserting that Paul couldnot have written the epistles as alleged because the disparity and differences is too great. As though that were not tough enough, some have even questioned the timing of the epistle as wehave demonstrated elsewhere in this epistle. They argue that the epistles were written much later or earlier than many would suggest. One group asserts that they were written six months apart around AD 48 or earlier, making them some of the earliest New Testament writings after the book of James (early AD 40s)


probably (Cara 251). This group offers several reasons for their assertions largely boarding on the theology and issues handled. The other group on this point argue for a later date because the apostle may have encountered some aspects he narrates in his epistle at a later stage in his ministry. Their best dates would be between AD 52 and 54 which may tie in with the Acts account, so they argue (Berkhof 122). But none of these positions prove definitively when the epistles were written. This author would settle for the generally argued position of between AD49-52. Thisposition kills several birds with one stone. Firstly, it sorts out the dates issue because the range is wider. Secondly, it tiesin well with the Acts 17 account. This author also argues that each scriptural writer was at liberty to highlight what they thought best and important, which Luke did. The apostle selected what he thought best and yet all these angles enriching the narrative, giving a bigger picture view of things.

Apart from the dates issue and where the epistles were written from, there is the argument surrounding the doctrinal content of the book set. While both epistles address similar eschatological themes, they have a slight difference in the way they express them, and in some cases almost contradictory, so some claim. The inquisitive mind questions why this should be so especially with respect to the inspired page? How can we uphold inerrancy and notcontradiction of scripture and yet sister epistles do not speak the same language? Further, under this point, there is the argument surrounding the depth of doctrine that we find in the books. Traditionally, Paul has been associated with tough penetrating theology but this seems conspicuously absent in the letters, except for the eschatological aspects we find in the books. Compared with Romans and Galatians, the Thessalonian epistles are way far below par except for a few doctrinal points scattered here and there. What the Thessalonian letters achieve


is more of the ethical side rather than the doctrinal. Could it be that the context and times at which the respective epistles were written were different, hence the different content and emphasis? This is the most probable explanations but still this argument does not satisfy some determined critics.

Questions/Criticisms about the book

Some have attacked the first epistle as not being in sync with the historical narrative or other epistles such as Philippians orI Corinthians (Berkhof 119; Cara 251). They argue that some points highlighted in the I Thessalonian letter cannot fit into the Acts 17:1-5 narrative. For instance, the Acts narration seemsto suggest that the apostle reasoned on three consecutive/ successive Sabbath days meaning that he may have spent a far shorter time than what is suggested in the first epistle. What are we to make of this criticism? Before we offer a possible solution, we cite one authority on this matter: “Comparisons of Paul’s references to the Thessalonian visit in his letters with Luke’s account have led some scholars to call into question the historicity of Luke’s narrative. Especially problematic, it is thought, are Luke’s inclusion of Jews among the new converts and suggestion that Paul & Silas spent only about 3 or 4 weeks in thecity. Paul, it is alleged, would not have described formers Jews or God fearers as people who “turned to God from idols” (I Thessalonians 1:9). And several details of his stay in Thessalonica do not square up with a brief three or four week stay-for instance, Paul’s claim to have worked long enough to setan example (I Thessalonians 2:9) and his praise of the Philippians for sending him money twice while he was in Thessalonica (Phil 4:15-16). But each criticism is unfounded...”176 This authority dismisses the allegation with solid arguments from internal evidence.176 Carson and Moo, page 532


One authority177, though commenting on Philippians 4: 16 alludes to the potential problem that arises on the issue of time in relation to the “three Sabbath days” mentioned, though indirectly. Dr Ralph Martin gives a good case worth considering.

One possible explanation for this apparent variance is that the Acts narrative refers to the number of times of direct synagogue encounters in a long period of time. One other explanation is that Paul laboured not only in the synagogue but among the gentiles too before he left. There is therefore no contradiction on this matter and the Christian need not worry

177 Ralph P Martin,Tyndale New Testament commentaries: Philippians Inter varsity Press,1987 edition, page 182 The Message of I Thessalonians Page 218

It can safely be concluded that the criticisms are merely spoken from perception rather than fact or from internal or external evidence. None of the arguments or criticisms against the epistlehold water nor are they convincing. However, these criticisms areto be taken positively to help our critical thinking prowess and never assume anything, despite being presuppostional in our theological inclination. Much like Jesus said, sceptics and scoffers will come along, questioning the very foundations of ourfaith. What matters is how we respond to all these matters so raised.


Chapter Nine

Research in Mpika-ZambiaIntroduction

A research was carried out in Mpika district with the primary purpose of establishing the awareness levels as we all how the contents of the epistle were grasped by the selected context. Although the research would have equally aimed at establishing the practice levels of the Epistle contents, the scope limited itself to mere awareness both on the Teachers and the taught. It was assumed that if someone has an intelligent appreciation of something, depending on the value they place on it, this will reflect in their outlook and reaction to life. Thus this short research contributed to this book study in one major significant way, if people knew about and thought the book was relevant to the present day. The various stages of the research are elaborated in this chapter as well concluding with tangible recommendation for further enquiry and application.

Methodology

The researcher set up his sample based on the number of congregations found in Mpika followed the following path to carrying out the survey:


1. The sample size of 40 churches in Mpika, the Minister and a church member were targeted. The minister gave their side which was expected to be independently validated/affirmed bythe church member respondent.

2. The questionnaire was refined and then tested before a finalquestionnaire was administered. The researcher used several methods to collect information. One of them was administers the questionnaire face to face or send the questionnaire to respective people and then collect them.

3. After collecting the completed questionnaires, the researcher collated and input the findings in an excel data base and then analysed the data.

4. After the data was processed, it was then objectively interpreted.

5. Following the findings, recommendations and observations were stated.

6. The researcher then returned to the Pastor’s fellowship and gave a debrief on the findings, including the recommendations, accepting any feed back or reactions to thedisseminated report.

7. The student incorporated the findings in the Thesis as attached within this document.

Findings

From the data collected using questionnaires, with a 96 % response rate (86/90 respondents), various points came to the fore. Below are some of the key findings:

1. The general knowledge of the Bible (NT) stood at 13%.


2. The general knowledge levels of the book stood at 54%.

3. 78 % of respondents had been exposed to the preaching from this book while 22% were not.

4. 63% knew what triggered the writing of the Epistle and why Paul took the eschatological route to deal with an issue.

5. 65% felt the book was relevant today while 7% did not.

6. 38% had an intelligible appreciation of the book contents.

7. The major themes in the book that many correspondents identified were on: 1. Eschatology and 2. Holiness. Respondents generally were aware that the book has a portionon other areas such as perseverance or encouragement. Pastors appeared to appreciate the content and structure of the book more than congregants.

8. 15% had little or no appreciable knowledge of the book.

9. 42% correctly knew the Pauline epistles while 48% were either not sure or had no clue.

10. 76% correctly identified the marks of true grace while 14% were totally ignorant with 9% attempting but getting themarks wrong-opted for good works instead.

Analysis and interpretation

From the foregoing findings, we may interpret our findings as follows:

1. The book is relevant though far fewer than expected people recognize its actual core importance.


2. Pastors have far more and better knowledge than their congregants

3. There was a general consistency in responses between Pastorsand their congregants meaning that the primary respondents (i.e. Pastors and elders) gave factual feedback. The congregants acted as ‘some form of control’ to check for anywild claims or feedback.

4. There is need for greater sensitisation about the themes of this book, how they relate to the current context and the extent of inspiration appreciation. Many claimed to hold inspiration but the extent of this claim and impact on theirlives could not be determined.

Analysis sheet attachment

Discussion

The epistle at hand (i.e. I Thessalonians) is one of the earliestwritings. From the short research from the Mpika Churches, it wasevident that 78% were aware (exposed) of the books’ existence or its significance. While some in the present day hold that the book has limited doctrinal value, the research confirmed/affirmedthis view. The basic underlying reason for this view could be attributed to:

1. Limited exposure of readers

2. The value that the preachers place on the book

3. The positions/themes addressed by the book


4. The subjects deliberated on in the book may/ may not be perceived significant/popular in the postmodern context.

That said, the book therefore have a special place among the churches but more needs to be done to enhance awareness. If the awareness is enhanced, the practice may go up by that token in a correlational fashion. Others in our survey assert that this bookhas had its day in the past and not in the present day.

From the findings and interpretation thus far adduced, it is evident that there is need to intensify the learning and focus onthe book in subsequent times and days ahead. The reason is simple: it has a lot to offer for the present day person, irrespective of traditions, inclination or world view. For one thing, the book touches on historical issues in a non-Jewish context. Had the book been written primarily for a Jewish readership or in a predominantly sematic context, one would have argued that the book was specific for a limited set of people. But no, it has universal application. For another thing, the epistle addresses issues clearly for a polytheistic and/or philosophical context. It states in modern terms what is right, wrong, acceptable or not. While being aware of what obtains in the pluralistic society of the day in which the letter was written, the book sets the tone for the Gentile Christian, perhaps explaining why the apostle never directly refers to any Old Testament scripture. In the third place, the book sets the standard of expected ethical Christian behaviour having been regenerated by the Holy Spirit. Though buttressed on the foundational premise of scripture, the letter addresses key issues such as salvation, Holiness, righteousness, Joy, prayer, perseverance among many practical aspects of the Christian faith.As though the three reasons are scarcely enough, the book toucheson prophetic or future predictive events in detail that no other book does apart from the second or Revelation. Yet another


difference with this epistle is that its language is clear to follow through without the difficulty that attends the apocalyptic or prophetic books such as Daniel, Ezekiel, Revelation or Isaiah.

To sum up this discussion, we would stress the thread that statesthat though the book is not as much studied, its subject content is by and large espoused by many Christians. In a day where people are excited about the mysterious, animism or in some circles, wealth, health and money, this book comes across as one that sets the record straight that Jesus, and only belief in Him is the way to salvation. The Mpika context (and beyond) must therefore be encouraged to do all it can to encourage a focused study or consideration of the book, given its lively and enduringsubject content significance. The early church made much of an issue about the resurrection and the Parousia, and so should we. This has a bearing on our sanctification, zeal, optimism and diligence levels.

Conclusions and Recommendation (For short research in Mpika)

The research helped the objective completion of this thesis in that it helped inform the readers about a select section of the Zambian religious population. Granted, not all churches view things or are exposed to things in the same way but one thing maybe said to be universal, people refer to the Bible.

i. Conclusion

From the findings of the objective survey in Mpika, it is evidentthat the book of Thessalonians is relevant today though limited systematic exposition from it has taken place. It is clear that many Christians do not have a detailed knowledge of the contents of the book (though they have a general scanty knowledge of the book), but many are aware that the Apostle deals with deep


eschatological aspects. There is however need to sensitise the saints on the importance of other ethical aspects of the book such as holiness, death, and the hope beyond the grave. A furtheraspect worth improving on is the need to encourage Christians to take an interest in the background and historical aspects of the book far more than the view that it is an obsolete ancient historical book with little practical relevance to today’s Christian. This holds true of any other book for that matter because then, the interpretation of scripture is enhanced. One’s hermeneutical approach will certainly affect one’s interpretationof the eschatological aspects of the book.

ii. Recommendations

Having carried out the survey in Mpika, the following are some observations and recommendation for future ministry and work:

1. The knowledge depth of the book and its central message desperately needs strengthening. One possible way is to intensify systematic expository preaching more frequently from this book.

2. A good knowledge and grasp of the book will definitely revive and encourage missionary enterprise even in the face of religious pluralism, opposition or even hostility.

3. One’s world view has a great effect on how they approach theworld or react to events. While Paul saw a ministerial success (I Thessalonians 2:1), his opponents saw a lamentable failed and abandoned gospel enterprise. It is important to have a correct view of things and thus a serious evangelical world view is essential.

4. Not everyone will support the gospel work, within or withoutthe church. The Christian must bear that in mind and be


ready to persevere and going forth in the name of the Lord. William Carey would be a great example for perseverance.

5. From the findings, it is evident that many of the respondents held the pre-millennial eschatological view towards the end of the world. It is evident that dispensational hermeneutical approach had made serious inroads across the world.

6. There was a disturbing though hitherto unnoticed trend in Mpika, and not captured in this study: The rapid advance/proliferation of other non-Christian religions such as Islam (with a mosque being constructed within town!), animistic traditional religions as well as the continued superstitions of religious/Christian adherents. There is a clear need to reinvigorate Evangelism. One way would be a consistent expository preaching, setting up a Bible school as well as setting up viable economic ventures that will help the context’s poor, alter world view as well as advanceChristian principles akin to Post-millennial aspirations, though this writer is Amillennial. If a critical mass of Mpika residents espouse Christian principles, then there is better hope to influence policy and practice in the district.

This survey gave important idea as to the extent that this book is known, appreciated and applied. Although the general knowledgeresult in the research suggest a relatively high knowledge rate of 54%, in reality, respondents had a skin deep scanty knowledge of the Epistle. A thorough and deep knowledge would alter application and in many senses temper ones other doctrinal convictions as Dr David Fergusson has suggested.


There is evidently a lot of work for the Christian ministers to make their congregants appreciate this book and any other scriptural book for that matter.


General conclusion (For entire thesis)

Having surveyed the first Thessalonian epistle, there is no doubtthat this book is indeed a relevant book today, as W. Hendrickson, D. A. Carson, J. MacArthur, W. Wiersbe, L. Berkhof, T Mahan, D. Fergusson, R. Cara, V. Cheung and Moo have rightly observed in their respective works. This conclusion is reasonablebecause the epistle content is firstly inspired and secondly useful to the Christian both doctrinally or ethically. Contrary to popular belief that very little doctrinal content is inherently found in the book, the epistle is pregnant with doctrinal instruction at every pore. Granted, its language may not be as technical or advanced as Romans or Galatians but it certainly finds a place among the great works of the Apostle Paulinitially written to a young, struggling but budding church in a pluralistic relativistic and permissive environment. The saint istherefore advised to regularly peruse through this epistle for instruction and edification. This firm conclusion is premised on the ensuing considerations;

The two set volume was written from the same location, probably Corinth between AD 49-52 by the same author. In sync with DA Carson and Moo, there is sufficient internal evidence to warrant that both epistles were penned by a single author, despite some apparent and may we say, normal, variations here and there. Once one reads or considers the background context of the books, theirviews drastically change and often take the traditional position of attributing both epistles to Paul. Besides, the book itself states that the author is for a fact, Paul the apostle to the Gentiles. Granted, the tone, style, choice of words and language of the books may vary from each other in some places or appear to


give more or less detail than the Acts historical narrative for instance, the books are generally consistent and in harmony with the rest of scripture.

A further point worth commenting on in conclusion is that the Apostle wrote this letter as a response to a particular contextual situation with obvious universal application. Thus thecontents of the letter are bound to be unique and different from other writings by the same person. It is therefore unfair or rather unfounded to claim that the letters are bereft of deep doctrine, substandard, or possess a unique unfamiliar tone (from the Pauline writings) and thus could not have flowed from the penof the same individual.

In the next place, it may confidently be asserted that it is unfair to compare Thessalonian epistles with Romans or Galatians for each of these treatise addresses a unique issue, hence the varying writing style, approach or even the vocabulary used. The fact that the first epistle has some unique words from all other Pauline epistles may not be sufficient ground to conclude that the authors were different, for we do not write in the same way at all times. Many factors may have influenced the writing style,tone or choice of words at the time. That said, there is however a basic minimal similarity or uniform thread of thought and stylethat consistently flows through all the writings of a given individual. In Paul’s case, the centrality of Christ Jesus and the cross does not miss out in his writings. Whatever else the Apostle handles, he returns to or alludes to the central focus and hub of his theological framework who is Christ Jesus our Lord.

The epistle touches on both ethical practice and doctrinal matters, with the latter being the basis and the former the offshoot of right grasp of the doctrinal conviction. Paul


consistently asserts that Jesus is the saviour of the world and demands that those that would be his disciples must walk worthy of the Lord in ways that will glorify God. In other words, ones’ world view must be shaped by ones’ understanding of God, in a creation-redemptive perspective. That said, it may be asserted that Eschatology is a deep and central doctrine, conditioning every other article of faith, as Professor David Fergusson has rightly observed.

Though the epistle does not directly refer to the Old Testament scriptures, it none the less is firmly based on the Old Testamentwhose focus is on the Messiah and cross of Christ (Morgan 313). One possible reason why the epistle does not directly quote from the Old Testament is that the target group may not have been entirely Jewish and thus would have had some difficulty resonating with the Jewish approach to redemption. An alternativepossibility would be that the Apostle assumed his readership knewfully well the basis of all Christian view, theology and thought,hence did not see it necessary to repeat/mention what they already knew so well. Whatever the case, the epistle refers to the Jews having ‘killed our lord Jesus’. From this, it can be inferred that the epistle had a subtle reference to the promised saviour mentioned Deuteronomy 18, Isaiah 8 and 53 or some such prophecy that was fulfilled in the person of the Lord Jesus Christ. We cannot argue or conclude from silence that the writer did not know about the Old Testament and thus could not have beenpenned by Paul, given his Pharisaic back ground orientation.

With the above stated conclusions and many besides, we may confidently close off this thesis with the view that the epistle is very sound, authentic, inspired, doctrinally rich, relevant and potent for the day. To hold a contra opinion requires far much more justification and may suggest whether one is regenerateor not. The saint is encouraged to presuppositionally accept,


enjoy the epistle and fan to flame their appetites for the descent of our Lord Jesus from the sky with great pomp and glory.The saint may rightly echo the cry in Revelation 22-Maranatha!

End of Thesis

Appendices

Sample sermon outlines on I Thessalonians

This outline is a proposed series of sermon outlines for the verse by verse expositor. It is not meant to be a hard and fast concrete “must follow” outline but rather a guide. It further aids the expositor to develop a systematic and logical approach to what the apostle intended to communicate (authorial intent) tohis primary audience as applied to the contemporary Christian. Furthermore, this outline is presuppositional in outlook, assuming all aspects of the book are inspired (plenary and verbally so) and fell from the pen of the great apostle to the Gentiles. Thus, no attempt has been made to prove any epistemic aspects of the book but rather presented in a brisk point form style so that the expositor easily picks up and develops on the suggested ideas.

Chapter 1

Paul commences his letter by a self-introduction, salutation and a brief benediction. He thanks God for his great work in their midst and lives in that He has transformed them to the extent that their faith is “the talk of town” and clear evidence is visible for all to see as prompted by divine love, faith and


hope, in sync with I Corinthians 13. This chapter, though relatively short touches on several themes including the eschatological aspect, though in passing form. The chapter is notonly foundational but a rich mine to commence one’s enquiry from.

Sermon 1

Over view

Scripture

Primary text: I Thessalonians 1:1

Alternative reading: Acts 17:1-9

I Thessalonians is one of Paul’s earliest letters, and most probably the two epistles were written six months apart.

Introduction

Reasons for considering the epistle:

1. The book is rarely visited by preachers for various reasons some of which include:

a. The book is viewed as not doctrinal

b. 2Thessalonians has the “lawless man” which tends to confuse some

2. The book has valuable lessons relevant for today, despite concerns adduced.

Exegesis

Author: Paul the Apostle

When written: During Paul’s second missionary journey between AD 49-52


History of Thessalonica: The town was on the Thermos river, was the capital of Macedonia

Purpose for writing: To encourage the saints as well as strengthen their flagging zeal. He also wrote to refute error.

Why was he so concerned? He was concerned and the persecution wastoo much for the novice saints. He was concerned his abrupt departure may have discouraged some or hurt them.

Themes: Several themes flow through this book that include:

a. Work

b. Eschatology, death

c. Instruction

d. Refuting error

Primary readership/audience: Jewish and Gentile

The Text itself-Verse 1

Writer(s) are Paul, Silas and Timothy

Silas and Timothy are first mentioned in Acts 15:40 & Acts 16:1 respectively. They were faithful travelling companions.

Note:

a. Paul does not mention his apostleship here-probably not a problem but does that indirectly in Chapters 1 & 2.

b. Addresses the letter to the Church at Thessalonica.

c. Benediction: Grace, peace, this is a prayer or wish that theapostle has on the church. It is a short greeting and fittedfor the occasion.


Lessons from the first verse:

1. God can save people in short time ( a matter of weeks at Thessalonica)

2. Opposition is part of Gospel Ministry, let us not be afraid of it.

3. Spiritual children can outgrow parents and become more prominent though not necessarily wiser Acts 15:37 the case of Paul and Barnabas

4. Although not “apostles” in the strictest sense of the word, it is possible to be very useful-Timothy & Silas Acts 16

5. Error & persecution will always bug saints

Application

>Do we have such faithful saints?

> Is your salvation genuine?

Sermon 2

Introduction

If you have been in the company of a prayerful person, you cannothelp but notice, they trust the Lord

Recap

Last sermon considered the self introduction of the apostolic team that laboured at Thessalonica as Paul, Silas and Timothy.

Exegesis

“We thank God for all of you”. Having greeted them, Paul expresses:


Love

Cheerfulness

Gratefulness to God for the Thessalonians because of what God had wrought in their lives by:

1. Making them believe the gospel

2. Turning from idols

3. Miracle of grace as enshrouded in regeneration

Application to this point:

True and genuine saints are excited about the salvation of other souls whether they are relatives/brothers or sisters, friends/colleagues, parents etc. What warms them is not the outward reformation but the inward transformation. This rejoicing over souls was usual for Paul. Notice how he rejoices over the Philippians in the first chapter.

4. Mentioning you in our prayers (Hebrews 4:12; Ephesians 3)

a. Prayers were specific, deep

b. Prayers were regular and consistent

c. Prayers were intercessory (Ephesians 3)

d. Prayers were cheerful, prayed with Joy (Philippians 1)

These words were not empty rhetoric but from the heart and sincere.


Sermon 3


Secondary text: Acts 17:1-10

Introduction

When someone becomes a Christian, what great changes take place! What a surprising attitude change!

Nominal Christians might show some outward reformation for a season and then abandon ship, not so true and genuine saints. TheThessalonian saints/church exhibited lasting changes amidst intense persecution. Theirs was an unmistakable character drawn from within. Let us learn from them today.

Recap

Last time, we saw several points related to the over view of the book, author and purpose of writing.

Exegesis

We progress to consider the tangible evidences of God’s grace as Paul tabulates the root causes/evidences/basis of his prayers of thanks.

General statements

1. True genuine saints produce peculiar positive fruit.

2. True saints are humble enough to do whatever it takes to please God.

3. True saints are consistently productive and industrious.

4. True saints are good husbands of time (Ephesians 5:16-17)

Verse 3: “We continually remember before our God & Father”


The Christians turned and:

>left a lasting impression

>Left an indelible mark memorable to all

>A fragrance of Christ was stamped on Thessalonica which spread to other places.

In his prayers Paul never ceased to give thanks for the complete mutation and could point to something tangible namely:

a. Work

b. Labour

c. Endurance

These graces were clearly evidenced and motivated by something:

(i) Work: Scientific definition is Force X distance But Paul here focuses on their output, productivity, activity be employed & busy, energy and outlay, diligence, self exertion in a specific direction. The saints changed in their attitude and work culture somewhat by the power of the gospel.

(ii) Catalyst/motivation: Faith-simple trust in God; God’s providence, sustenance; God’s energizing power, active,available

(iii) Laziness cast off:-

Labour: Has a connotation of being toilsome, sweaty, mundane, base, less dignified, physical manual muscle intensive e.g. digging, sweeping etc

Motivation/catalyst: Love-covers over a multitude of sins and compelling (2 Corinthians 5:14. Love is a strong force and


difficult to reckon with/back down or overcome. It produces amazing things. Love believes all things, endures all things (I Corinthians 13:4 ff, Romans 12:9- ) Love triumphs (I Corinthians 13:13, Romans 5:7)

Endurance: This has to do with perseverance, holding on, resilience, persistence against a hard & difficult situation, ability to last, carry on. It is to make progress or stand firm despite the odds I Corinthians 15:58; Galatians 5:1

Motivation/Catalyst: Hope: By definition, hope is to wait in eager anticipation of what is yet to come. The Thessalonians werein the very furnace of persecution and yet bore it well, why?

>Because of their hope in Christ Jesus our Lord. True Christianity gives a boldness, hope and confidence in the midst of suffering & trials Proverbs 28:1

Application

How is it with us?

Are we productive, an energy and do we produce clear fruit?

What motivates us to work, labour and hope?

Sermon 4


“For we know, brothers loved by God, that he has chosen you.”

Secondary text: Ephesians 1:3-14

Introduction

Vibrant Christians are always a marvel to watch. They seem aflame, alive, active and in love with what they do! They remain


fresh and green through the changing seasons of life, whether good or bad.

Recap

We saw some tangible evidence of God’s grace motivated by the Holy Spirit. Specifically, we saw

a. Work

b. Labour

c. Endurance

as fruit of a Christian.

This evening, we consider: The basis or grounds of this joy

i. Paul’s assertion “for we know”

ii. God’s love for his own “ brothers, loved by God” Romans 8:28

iii. God’s eternal choice “He has chosen you”

1. “For we know”

2. “brothers, loved by God”

3. “He has chosen you”

Application

Rejoice dear saint in God’s love, knowledge and grace

Be thankful that He knows you by name ‘ere time begun!

Sermon 5



Secondary texts: Acts 2:29-38; Acts 16; 24:25-; Mark 6:20

Introduction

When someone radically changes from death to life, what many eyebrows they raise! What interest and attention they generate! Many are given a “grace period” before they return to their vomitbut alas! The change is too radical & people seek an explanation.

Recap

Last time, we considered verses 3 & 4

Faith, Hope & love (v3) and its effects

Divine election (v4)

Exegesis

We progress to verse 5. Paul gives the reason for his assertion and it is this:

1. The election asserted is explained and proved by the change observed.

2. True and genuinely converted people produce fruit and are changed instantaneously

3. The gospel is the vehicle and brings about lasting change

Detailed examination of the verse:

(i)

1. “Our gospel”>referring to Paul, Silas & Timothy

Possessive “Our”

Unique message, hence the effect


2. “Came to you” > The Thessalonians heard the word spoken by the preachers

People deliberately went there to preach the special gospel-Romans 10:14-17

(ii)

What is the gospel?

It is the Evangel, the good news about the salvation of God personified in the saviour-Jesus Christ

(3) The Gospel came in word…, “not simply in word”-Logos, logical intelligible words. We must know and declare the gospel truth.

(4) The word was accompanied by Divine power and energy. “”not simply with words, but also with power, with the Holy Spirit and with deep conviction”

> The word of Christ came as a

a. Hammer

b. Force

c. Energy

d. Lasting effect

e. A power-dynamite

There was conviction, a deep reproof, shame about sin wrought by the Holy Spirit, by his secret operations in regeneration with power, energy, force, impact and transformation. The result was atotally new spiritual landscape!


The word effected lasting change despite the brief stay at Thessalonica. The word does not return to God void (Isaiah 55:11)

God was behind it, hence the Spirit’s presence whose work is to convict, correct, convince John 16:8

Michelangelo talks about a social reformer Savonarola in the 1400s, what lasting effect! (Times of Zambia 01/03/2008)

Other effects of the word

Imitators of God

Lessons

1. Salvation cannot be hidden

2. Salvation is radical and final

3. The word is powerful & effectual

4. We need to rely on divine assistance to yield any meaningfulfruit.

Are you saved? Are you the talk of town?

Sermon 6


Secondary text: Hebrews 6:12; 13:7; 3John 11; Ephesians 5:1; IThessalonians 2:14

Introduction


Christ gave us the commandment not only to preach but to make disciples as well. This is a lasting command and will perpetuate the Christian Gospel/church to generations ahead. True saints desire to conform to the image of their Father soon after birth

Recap

Earlier, we considered the reason & evidence of Paul’s assertion in verse 4. We also saw that the Gospel is potent and has lastingeffect on people’s lives.

We continue on that path….

Exegesis

1. Having declared the immediate changes, we continue to see the early developments after salvation:

Imitation

Growth

Perseverance

Welcoming the word

2. True saints primarily imitate Christ, not men. Although mentors exist and should, Christ is the object of their desire.

Romans 12:1-3

“imitate me as I imitate Christ” I Corinthians 4:16; I Corinthians 11:1

Verse 6 You imitate what you have seen before and are attached to.


E.g. imitating those we respect and look up to-KBC, KRBC years ago bags, bicycles, way of talking etc, all imitating our ideal models.

Philippians 4:9 who imitates you and invariably honours God?

3. Challenges faced by these saints:

a. Severe suffering-Persecution, denunciation, hunger, rejection, confusion etc Hebrews 10:32-24

4. Their response:

Welcomed the message, why? Election!

…with joy…. Acts 17:10

Source: The Holy Spirit

Application

Are we making headway?

Has the gospel made inroads in your life?

Are you sharing the Gospel?

Does anyone look up to you as a mentor?

Do you have a mentor?

Sermon 7

Primary text: I Thessalonians 1:7, 8

Introduction

The Christian life is either attractive or repulsive to its observers. There is no middle ground for indifference either way


of the coin. Whether we are preaching or living out, we exert some ‘unignorable’ influence/effect. What we are inside ultimately betrays or commends us.

Recap

Last time, we were together in I Thessalonians, we dealt with verses 5-6 where we saw:

1. The definition of the gospel (The evangel)

2. The coming and effect of the gospel on the Thessalonian saints.

3. The potency of the gospel as inspired and energised by the invincible Holy Spirit (i.e. deep conviction etc.)

4. The results of the Spirit’s work-imitators of Paul and ultimately of Christ.

5. How/manner and attitude of reception of the word: ‘with great joy’

Today, we proceed to consider verses 7-9.We deal with verses 7 and 8 this morning and then verse nine this evening.

Text: ‘and so you became a model…’

a. The impact of their radical transformation on the environment: They became ‘models’

A model: Having received the word and people noticed the change, they became:

i. Exemplary

ii. Radical break with traditions, habits, ways of thinking etc


iii. There was a change of allegiance, ethics etc.

People begun to notice, envy, respect and attracted to them akin to the saints in Acts 5:13. Some joined, others were sceptical, hence the names ‘the way; sect or “Christians” etc Acts 11:26 (nick names)

Model means: Standard, example, beacon, ethics, transparency, attitude, determination, resolve.

b. Extent of this effect: in Mecedonia and Achia and beyond

-The ‘everywhere’ is the known world

-believers and others constantly referred to them as the ideal standard of believers.

-Word got round, feedback etc. Romans 1:8;Galatians 1:6; Philippians 1:27; Colossians 1:4; 2 Thessalonians 1:3

Word gets round, whatever we say or do.

Salvation cannot be hidden-we are:

The light of the world

A city on a hill (Matthew 5)

We are the salt of the earth

How the message was diffused/transmitted:

1. ‘rang out’-rippling effect akin to a stone falling into a water pool, chemical in water

-it echoed repeatedly across the known world (radio signal repeaters)

-People talked. Today it is quicker with improved IT, electronic and print media. In Isaiah’s time, people


would run with the message across the mountains ‘how lovely on the mountain’….people gossiped the gospel as they went about their business…

2. What was transmitted: The message and faith, Trust in God

Our faith and life is a powerful force II Timothy 3:12

Application

1. What message are we sending out there?

2. To what extent has the gospel influenced/affected you in your thoughts, practice and desires?

Chapter 2

Sermon 6

I Thessalonians 2: 6, 7

“Nor of men sought we glory”

As apostles of Christ

I. Introduction

We live in radically different times to that of the Thessalonians. Many parameters differ but the human heart remainsessentially the same: PROUD

II. Recap

In the previous verse, we considered verses 4 & 5 that cover aspects relating to:

a. Approval from God

b. Being entrusted with the Gospel


c. Did not use flattery or tricks nor covetous.

d. God is witness to the apostle’s conduct and motives.

III. Exegesis and exposition of verse 6 & 7

The human heart loves ease, recognition, applaud and self gain regardless-at all costs

a. Nor sought we glory, praise, applaud, favour from Men:

i. Thessalonians

ii. Others-believers or not

b. People today love:

i. affirmation

ii. to be quoted

iii. To be thought great

iv. To be worshipped

IV. As apostles of Christ, could have been a burden:

i. could have loaded it over them

ii. could have commanded or coerced them

iii. could have relied heavily on them

Why?

i. We have the right I Corinthians9:4; II Thessalonians3:7-9; I John, Philippians 4

ii. The Church was obliged: (1) Church must look after its ministers of the gospel well (2) minister shouldbe prudent and realistic in their demands


What did he do? Did not summon his apostolic rights, present ministers need to draw a lesson from the apostle’s approach (II Thessalonians 3; Acts 20)

Sermon 11


Secondary text: Hebrews 12: 1-10

Introduction

True fathers are a rare jewel today. They are indeed few and far between. Many are biological parents but not fathers. The apostleuses another picture to illustrate his earlier point.

Recap

Last time, we dealt with verses 9 & 10 where we considered the following:

God being omnipresent and omniscient

Witnesses

Tandem traits to ministry-holiness, blameless etc

His goal-preaching the gospel

Exegesis

a. “for you know” appeals to their consciences and memory

b. “we dealt with each of you” Paul & team were gentle and careful, they dealt with each person uniquely but consistent, they knew their flock


c. “as a father deals with his own children” There are different types of children as there are fathers. Some of these fathers are Spiritual, physical/human or heavenly.

i. Further, fathers are leaders, offer direction, visionary, builders, foster confidence, are role models, beacons, guides, teachers etc. They guide, discipline, teach are responsible, educate and pass on skills. Finally they are male. Negatively, fathers havea tendency and propensity to frustrate, be over bearing, exasperate and embitter their children hence the exhortations to them in Ephesians 6 and Colossians 3

ii. Children on the other hand are:

Dependent

Look up to fathers

Imitate

Submit to, respect, trust and

Honour their parents

iii. How fathers relate to their children:

Fathers have special relationship with children because of physical/blood, spiritual and genetic ties.

Fathers are providers of psychosocial support, care for children, are gentle, patient and resilient. They further protect, build self-esteemin the children etc so that they can confidently face the world. They model their children teaching


them to relate well with the world, be hard working, exemplary and reflect family values.

Application:

1. How do we do as fathers?

2. Do we have fathers here? Do we have children here?

3. Are you a spiritual father?

Sermon 12

I Thessalonians 2:12

Introduction

Many people today in Zambia claim to be believers but their livescontradict their empty profession. For Paul, life and belief wereintertwined.

Recap

Last time, considered who fathers and children are and how fathers relate to their progeny.

Exegesis (Ephesians 4:1-2)

Paul continues in explaining his short, interrupted but effectiveministry among the Thessalonians. He uses another picture of a ‘father’

a. What a father does:

i. Encouraging

ii. Comforting

iii. Urging on to live in a particular way.


b. How people become Christians

i. Calling- effectual calling resulting in regeneration, Titus 3:5, John 10, John 6:37, Romans 8:28-30

c. To what end are they are transformed?

i. Salvation, deliverance from sin & its consequences (I Timothy 2:3-4)

ii. Kingdom, I Timothy 6:15, Roman 14:17, I Corinthians 4:20 They are citizens of God’s kingdom where Christ is king. God is the monarch and potentate

iii. Glory, the presence of God, the majestic shekinah presence in Heaven I Corinthians 10:31, John 17:5,24, Philippians 3:21, Psalm 19:1

The ultimate goal is to make the saints obedient to God, Romans 1:6ff, I John 3

Application

Do fathers present here fit this description?

Do our children look up to us as models?

Children, who are your mentors?

Ministry is enhanced and passed on

Sermon 15


Secondary text: Hebrews 10:26-35; Acts 7:50-;John 18

Introduction


Many of us rarely take time to reflect on the crucifixion today. We think it is far-fetched and does not affect us at all. But theapostles viewed things differently.

Recap

I Thessalonians was written by Paul to the Thessalonians about AD49-52. It is one of his earliest epistles if not the earliest.

Exegesis

In this session, we proceed to consider some very deep factual statements that the apostle gives. They appear hard and somewhat emotional and yet state the truth. We break down the verse in several sections for easy understanding:

“who killed”: Paul refers to a group of people, the Jews. This strong remark has generated quite a stir because such a statementis not expected from a Jew. Some even suggest that Paul did not author this epistle! But those are mere speculations. Paul was merely factual and objective. We consider aspects of this important verse.

a. “The Lord Jesus”: Who did they kill? They crucified the lordJesus for egocentric and perceived religious reasons. Acts 17:50;Matthew 20:19; John 18; Isaiah 52-53

Jesus died a shameful painful and slow death. To the Jew, he was an accursed person. Crucifixion was a slow and painful death. It was excruciating process and reserved for the worst criminals. And yet in this death was the atonement by which the elect are saved.

b. “The prophets”: The Jews went further, they killed anyone who brought God’s word to the fore.

Who is a prophet and what is their primary function?


The prophet was primarily sent with a mission to call God’s people back to the true worship of God. The prophet performed several functions that included:

1. Bringing God’s word to man

2. Fore told what was to come

3. Forth told God’s word

4. Do not exist in the current age in the same sense they existed in Bible times because the canon of scripture is complete. No extra biblical prophecies in addition to theBible are essential. All we need for life and godliness is in God’s all sufficient word. Thus forth telling is current.

Examples of prophets in the Bible:

Elijah: I Kings 18

Nathan: II Samuel 11,12

Elisha: II Kings

Why were the prophets hated?

The prophets spoke the truth, they were direct and bold. Human nature resents such approach especially if it relates to spiritual truth.

c. “Drove us out”: They persecuted, chased the missionaries (Acts 16 & 17:1-9). They forcefully removed them from the city.

Effects, implications and results of their rowdy actions (Hebrews10:26-30):

1. They displeased God and no sacrifice is left.


2. Invite judgment (wrath)

3. Candidates of Hell

4. Hostility (“to all men”)

5. Guilty of murder & sin

Root causes for these acts:-Dead in sin Romans 8:5, Ephesians 2:1-3

Ways in which we crucify (Acts 9:)

a. When we deny the Christ

b. When we remain in unbelief

c. When we sin against the light, not live worthy

d. When we wilfully entertain sin

e. When we are proud

f. When we disobey God’s commands

g. When we deny Him before men

h. When we display unwarranted pride and self importance

i. Oppose the work of God in various ways.

Application

Where do you stand on this matter?

Do you honour or crucify the Christ?

Sermon 16



Introduction

When people wilfully carry out actions, they rarely think about the consequences. These Jews reaped what they sowed

Recap and exegesis

I Thessalonians written by Paul, AD 50-52 so some suggest. Earlier, we considered:

a. Who persecuted Christ

b. Who killed the prophets and

c. The results of such actions

In this session, we proceed to consider other aspects of this highly charged passage:

The Jewish unbelievers’ aim:

a. Hindering the spread of the gospel by persecution, discrediting, betrayal etc. Today, this takes place in various ways.

b. “Reducing” the number of the saved if possible.

The fewer exposed to the gospel, the better

Ungodly systems frustrate the spread

We must circumvent these systems and contend for the faith (Jude 3)

The reward/consequences of their actions

a. Heap up sins. God’s displeasure is aroused.


b. Their sins reach the ‘limit’ or extreme end, thus arousing God’s intense wrath.

c. The extreme wrath or anger of God has come upon them finally, totally, at last…its matter of time. It is not “whether” but “when”! Romans 1:18ff-wrath is present and reality.

Manifestations of this wrath

1. No ethical restrictions or considerations

2. No restraint, relativity

3. Destruction of Jerusalem in AD 70

4. Scattering of the Jews world over.

Application

Are we:

a. Conscious of God’s wrath?

b. Aware of the ultimate end of the unconverted?

c. Evangelizing and contending for the faith?

d. Know the consequences of our actions?

Sermon 17


Introduction

True Christians long for and value Christian fellowship & company. Today however, this appears less true and needs addressing.

Recap and exegesis


We continue from verse 16 where we considered:

1. The prophets

2. Killers of our Lord

3. Persecutors of the apostles

4. The wrath of God

In order to appreciate this verse, we break it down as we proceed.

“But”: A pivotal point connecting and perhaps contrasting verse 16, the apostle’s heart.

“Brothers”: Only believers (genuine) are called “brothers” because of the union with Christ by regeneration.

“When we were torn away…” Acts 21:1, Acts 20

Actions taken

1. ”torn”-orphaned, savagely separated

2. “for a short time”-momentarily, for a season. Life is full of seasons

How

1. In person, physical separation

2. Not in thought-heart, mind, emotion etc

Causes of ‘tearing”-Persecution and animosity from enemies (Acts 17:1-17)

The apostle’s reaction: - We made every effort to ‘see’ you (practical steps).

‘See’ is more than mere physical sight in this context.


How and why? - Out of intense (deep, strong desire, ardent, over powering) longing….we made every effort to ‘see you’. They had become very special (Philippians 1:5)

Love is a powerful driving force, not even mighty waters canquench it (Eccl).

Lessons (fellowship, action, thoughts etc)

Love is a fruit of the Spirit (Galatians 5:;I john 4:7)

Love is a characteristic mark of believers (John 13:35)

Children of kindred mind and destiny love each other, IJohn 3; I John 4:7 (mystical union)

Believers long to be together (Acts 2:42-44)

Love leads to action, not mere words (I John 3:16, 18; James)

Hatred is a sign of spiritual death (I John 3:15)

Application

How do you feature on this score?

Do you value, long for Christian fellowship?

Chapter 3

Thessalonians 3:11

I. Introduction

Many claim that they are children of God but do not resemble Him in any way. They lovingly talk about Him but displease Him in their lives. What does scripture say?

II. Exegesis and recap


3. a: Paul’s prayer and wish-‘May’

b. Our God: creator of all things, mighty, Ancient of Days, supreme; Creator of all things, mighty, Ancient of days, supreme etc

c. Father- by Adoption Ephesians 1: 4-5; Romans 8:16,17; Galatians 4:6,7;Ephesians 4:6; by adoption: Galatians 4:6,7; Ephesians 4:6; Ephesians 1; Romans 8:16, saints are said to be “sons” and heirs of God

‘Clear the way’: remove the obstacles; refer to 2:18

-sons

4. Application

Who is your God?

Is Jehovah your God and Father?

Sermon 11

Thessalonians 3:12

Introduction

Christians have a characteristic mark. They are identifiable by some traits uniquely belonging to God. What are these traits?

Exegesis

a. Paul’s prayer and wish-“may”

b. Marks of a saint-“love”

c. Love to increase and over flow….

d. D. Direction of this love-Saints, God and people

e. Source of the Love-God


f. Love is mutual

Application

Do you have affection for others?

Chapter 4

Sermon 11

I Thessalonians 4:11, 12

“Make it your ambition to lead a quiet life, to mind your own business and to work with your own hands, just as we told you, sothat your daily life may win the respect of outsiders and so thatyou will not be dependent on anybody”

i. Introduction

Christian truth, especially eschatological truth, can be misunderstood and lead to wrong ethical practice. Some become ‘too heavenly minded’ and forget their duties. Others become ‘tooearthly minded’ that Heaven is not in view of their thoughts. Paul suggests a striking balance on how Christians should live.

ii. Exegesis and back ground

AD 49-52

Paul wrote this letter

iii. The exhortation(s)

a. Make it your ambition to lead a quiet life:

I: have an ambition, an aim, a goal, purpose for which tolive.

II: To work away quietly, busily, industrious, progressive, positive energy.


b. To mind your own business

I: Preoccupied with the glory of God

II: Not nosey

c. To work with your hands…productivity

I: Labour: physical; mental; spiritual

How?

a. With due diligence Eccl 9:10

b. As unto the Lord Colossians 3:23 ff

c. With sincerity

d. To the glory of God

e. Whole heartedly Ephesians 5

iv. Reason for the exhortation

I: Respect of outsiders (believers, unbelievers)

II: Not dependant on any body

v. The apostle’s goal in life

a. To please God in everything in

Practice

Thought life, purity

Action

Learning, growth

Ethics...>BehaviourThe Message of I Thessalonians Page 263

..> Evangelism

..>Means of grace

..> Christian service

..>Attitude

..>Hard work, labour, toil

b. It was a deliberate: ‘we make it’

Desire

Effort

Resolve, plan

Determination

On his part and not forced ‘we make it’

c. Whether dead or alive (v9)

d. Find out what pleases the Lord (Ephesians 5:10)

vi. Motivations for this resolve

a. Judgment seat ahead (v 10)

b. Regeneration and deposit of Spirit (verse 5)

c. Lived by faith not sight (v4)

vii. Application

What ambition do you have?

To whose glory is your ambition?

How balanced are you?

Are you an example of excellence?The Message of I Thessalonians Page 264

Chapter 5

Sermon 10


“He died for us so that, whether we are awake of asleep, we may live together with him.”

Introduction

The atonement is a subject rarely discussed, if not neglected today. Some even attack and reject it, the apostles counted it a pivotal doctrine.

Exegesis/recap

Last session considered:

Wrath

God not appointing saints to suffer wrath

The nature and extent of wrath

1. He died for us: alludes to the following points and much more:

The crucifixion

The atonement

Substitutionary

Justification

Redemption


All these have to do with being delivered from the divine wrath and given life eternal

2. Reason for that death: ‘so that’- a connecting phrase/set ofwords. Another word could be ‘because’ and hinges on what has earlier been stated.

3. Salvation: implies deliverance from sin and its consequences, bliss, common resurrection

Asleep:

Awake-alive

According to the Acts account, both the wicked and righteouswill rise from the dead at the same, though the believers will experience some form of ‘rapture’ not a secret one though!

4. Ultimate end of this salvation: ‘Live with him’-Paul alludesto Heaven, eternal bliss, no more trials, sorrows or suffering. It will be perpetual bliss to all eternity.

Application

Have you been delivered from the wrath to come?

Will you live with Him? Christians should rejoice while the wicked tremble.

Sermon 11


“Therefore encourage one another and build each other up, just asin fact you are doing.”

Secondary reading: Titus 2:5-17


Introduction

The Church should be the warmest place for the saint. The saint should long to be in the ‘Temple courts’ so as to encourage and be encouraged.

Recap/exegesis

Last time, we considered the fact that –Jesus died for the ungodly and that redemption means translation of kingdoms by those so saved.

1. ‘Therefore’: the word is often used when someone is summing up an argument or discussion of sorts. In this case, Paul sums up the eschatological section. Saints should draw immense encouragement from eschatology. They should understand and take heart in the midst of differing circumstances in life.

2. ‘Encourage one another’: Allude to Titus 2:14,15. To encourage has the following connotations:

Inspire

Motivate

Empower

Prop-up

In short there is an organic relationship and union for encouragement to effectively take place.

3. ‘build each other up’: closely connected to earlier point but is relational more that mere verbal talk. The Christians’ life and practice are intertwined, edify, strengthen and construct others. True saints are practical.


4. ”Just as in fact you are doing”: the saints at this church were already exercising some graces. Paul takes note but encourages them further.

Saints practice true faith

Fruit of the Spirit is evident in saints regardless of where they are

Application

1. What type of individual are you?

2. Does eschatology warm your heart?

Sermon 12


“Now we ask you, brothers to respect those who work hard among you, who are over you in the Lord and admonish you.”

Introduction

Christian living entails mutual respect as well as observing ethical points. Sadly, many saints today do not seem to know or value this. What was Pauls’ view?

Recap/exegesis

a. “Now we ask you, brothers”

Connecting-“now”


“ask you”- request, appeal

“brothers”-Saints, transformed people, regenerate

b. “To respect those who work hard among you.”

‘Respect’: honour, “reverence”, think highly of

‘work hard’-diligent, devoted, sacrificial, single minded, theocentric

c. “Who are over you in the Lord”

This authority is with respect to:

Moral, ethical and positional matters

“over you” carries the idea of elevation, God honoured or office bearers

They are to be respected for their work of admonition, warning, nurture and encouragement

Application

What is your attitude to others, especially the leaders?

Sermon 13


“Hold them in the highest regard in love because of their work. Live in peace with each other”

Introduction

Church leadership is currently in a mess. Extremes abound. Eitherthey are despised and treated as dirt or overly exalted, feared to the point of infallibility. What was Paul’s view?

Recap/exegesis


Last time, we considered Paul’s injunction to hold senior Christians with due regard & esteem.

We proceed to consider verse 13:

a. Hold them in the highest regard: Hebrews 13:17; I Peter 5,

How they are to be viewed-the highest regard, esteem, Christians are to respect each other but have a special & higher regard for their leaders-formal

b. How exactly and why?

In love, affection, high regard because of:

Their work-admonishing, nurturing, teaching etc.

Assumption is: They are holy, examples, above reproach,mature, consistent, organized, hardworking, diligent etc.

c. Interpersonal relations-Live in peace with each other

Mutual regard, care & responsibility enjoined

By “love” and peace should be marked out, badge of Christianity, fruit of Spirit-John 13

Application

How do you regard leaders? What about other saints?

Select Bible study Outlines on I ThessaloniansSample Bible study outlines

Studies in 1 Thessalonians

Text: I Thessalonians 2:15The Message of I Thessalonians Page 270

Today, there is much talk about Prophecy, prophets and its relevance to the modern Church. The person and work of Jesus Christ is not a central theme of discussion or study. The ApostlePaul had both these perspectives in view whenever he dealt with ecclesiastical matters. Let us consider what the Thessalonians learnt from the Apostle.

Questions

1. What is Prophecy?

2. Who is a prophet? List the marks of.

3. Why do you think the historical aspects of Christ’s death are relevant in Paul’s statement?

4. Do you think it is only the Jew who “crucified” the Lord? Substantiate.

5. Are there prophets in the church today and what is their role if they exist?

6. What is being saved?

7. What does one do to get saved? Does the preacher impart salvation?

8. List the things a person is saved from in this life and in the life to come.

9. “The more a person sins, the more, the more they will be punished in hell” comment on this statement and prove your answer from scripture.

10. What is your spiritual gift and what contributions do you give to the church, ministry?


11. Are you saved? Give your testimony of how you got converted. (one or two to testify)


Text: I Thessalonians 2:17

Introduction

Christian fellowship is a unique blessing only available and true to the elect of God. Genuine believers long for the company of brethren of kindred minds. Today, however, very few believers relish the company of the elect. They would rather have dealings with everyone else rather than their spiritual ‘kith and kin’. Let us draw a lesson from the great Apostle.

Questions

1. Why do you think Paul longed to see the Thessalonians?

2. Why did he leave them when he still wanted their fellowship? (Acts 17:1-9)

3. Paul calls them “brothers” or “Brethren”, why and what is the significance of this phrase/word?

4. How different are the “Brethren” in I Thessalonians from our natural “brethren”?

5. Why do saints feel “torn” away from fellowship once they are far from the temple courts or fellowship? (Psalm 84; 42; 133 etc) Do unbelievers have such a longing in a similar manner?

6. In what way was the Apostle torn away from the brethren? Explain what he means by “In presence” (KJV) and “not in heart”?


7. Describe some of the longings that pass through your heart when you miss the brethren or someone you treasure. Give some reactions this feeling evokes in you.

8. Do you long and care for other believers, especially the novices?

9. Is there a believer or group of believers you long to be with andwhy?

10. What lessons does verse 17 teach us?

Text: I Thessalonians 2:18

Introduction

Today, mixed reactions are generated about Satan and Satanism. Some blame Satan for literally everything while others live as though Satan does not exist. Still others suspect Satanism in every phenomenon they cannot explain. In this study, we venture to study some aspects of this subject and learn lessons from the Apostle’s experience.

Questions

1. Having been torn away from the brethren, Paul states that he had intended to visit the brethren, what do you think he wanted to pass on or do with them?

2. Why does he state that “I Paul” wanted to visit?

3. What hindered the Apostle from visiting the brethren?

4. What is Satanism?

5. Is it real? Substantiate.

6. Who is Satan?

7. Is Satan sovereign and all powerful?

8. Is he omnipotent?The Message of I Thessalonians Page 273

9. What is Satan’s end/doom?

10. Why does Satan wreck so much havoc today?

11. How did Paul know and discern that Satan was responsible forhindering his visit to the brethren?

12. Are you able to detect and discern Satan’s dealings in and around you?

13. Give a testimony of a satanic activity that you witnessed, experienced or heard of. Does that story/experience stand the test of scripture?

Text: 1 Thessalonians 2:19

Introduction

For a long time, Zambian saints have used certain emotion provoking phrases and words without giving much thought to what they mean. Others have been too careful not to misuse scriptural words and have scarcely taken time to understand the deep meaning of the words. For the apostle Paul and his colleagues, every word carried a meaning and due weight as well as gave an idea of what lay in the inner man. As scripture says elsewhere, “out of the abundance of the heart, the mouth speaks”. Let us sit at the Apostles’ feet and learn a lesson from him.

Questions

1. In your own words, define the words Hope, Joy, Crown and Glory.2. What do you think the apostle meant to communicate in this verse,

in relation to the previous verse(s)?3. What is the Christian hope?


4. At the close of history, what will become of believers or unbelievers? Document from scripture.

5. What is Christian joy and how is it different from happiness?6. Can a person still be joyful in the midst of affliction? Can they

be happy? Substantiate.7. A day of Crowns is yet ahead, give an idea of what crowns will be

given and to whom? Will you receive one?8. What can one do to ensure they get a crown?9. Why do you think the apostle would rejoice on the last day by

their perseverance? 10. What should the apostle’s motivation teach us about soul

winning and discipleship?


Text: 1 Thessalonians 2:20

Introduction

God is glorious and human beings cannot stand in his glorious presencein the present state, for they would be consumed. But a day is coming when the saints shall delight in his presence and sing endless praise to God. Paul longed to depart and be with Christ, which was better by far. His was a holy dilemma. Let us close off this chapter by samplingsome of his longings and goals in life.

Questions

1. A day of crowns lies yet future but what else shall take place onthat great eternal day?

2. Do you think those we have either helped in the Lord or drawn to him will come to publicly appreciate us?

3. What do you understand by the phrase “A trophy of Grace?”


4. What is Gods’ glory?5. In what other sense can this word be used?6. When Children progress in anything, the parents are exceedingly

pleased and proud, in what sense would Paul feel “proud” about the Thessalonians on the last day?

7. Do you have people that make you feel fulfilled, proud and elatedwhen you think about their progress?

8. What is it that blesses your heart about them?9. What lessons do we learn from Paul’s’ two fold perspective to

life? What should be our response?

Bible study out line

10.

11. I Thessalonians 3:1 & 2

12.

13. Read also Acts 17:10-34

14.

15. Suggestion: Break this study into two-three sessions to maximise benefit

16. Introduction

17. Mission minded saints always see Gospel opportunities at every turn. They consolidate what they already have and expand toother territories at great cost to themselves and the team. Paul was such an action oriented person, refusing to settle for less. Once again, let us sit by his feet to get some instruction.

18. Study questions

19. 1. What does the Apostle mean when he says, “so when we could stand it no longer”? What is he referring to?


20. 2. He uses the word “We”, who does he include and what do welearn about the Apostle’s personality and leadership style?

21. 3. What strategy did the team use to sort out their dilemma?

22. 4. In your own words, what is “missions”?

23. 5. Who should be involved in Missions and why?

24. 6. Is Mission work Biblical? Document

25. 7. Why did they think it best to Send Timothy?

26. 8. Why do you think Paul stayed at Athens instead of travelling himself to Thessalonica or Berea?

27. 9. What does this approach teach about team work?

28. 10. Are you a team player?

29. 11. Comment of Timothy’s description given by the Apostle: “Brother, Minister of God (KJV), God’s fellow worker/Labourer” etc.

30. 12. Does that description fit your character? Why, why not?

31. 13. What can you practically do to be ‘an energy’ in the church of Christ?

32. 14. Timothy had a purpose and mission at Thessalonica, mention this from the passage?

33. 15. Was the Apostle doubting the Thessalonians’ Christianityor faith?

34. 16. What lessons do we draw from verses 1 & 2 of Thessalonians 3 for application at individual and corporate level(church)?

Bible study out line

I Thessalonians 5:3


“While people are saying, “Peace & safety,” destruction will comeupon them suddenly, as labour pains on a pregnant woman, and theywill not escape.”

Introduction

Many people today are busy pursuing what the world has to offer and literary have no time for God. They forget that the world will one day come to a sudden end. Let us briefly pause to think about what the Apostle Paul had to say about this matter.

Questions

1. Who or what type of people do you think are here referred toas “while people…”?

2. What will they be talking about and what do we learn from this passage about the unregenerate?

3. What is the difference between the peace and safety alluded to in this text and the peace/safety that comes from God?

4. What type of destruction do you think Paul refers to in thispassage? What does he liken it to and why?

5. Why do you think he adds the words “and they will not escape”?

6. What lessons do you draw from this passage?

Sample Audio sermons on I ThessaloniansThough actual audio sermons exist with the author, it was not possible to locate a site to lodge these so that a link could be provided, hence this section does not have any audio sermons


Some thoughts on Inspiration

The Bible remains a very special and unique volume, writtenand compiled over a spread period of about 1,500 years by nearly forty authors dispersed in different locations but amazingly telling the same story about and from God.

Their message admittedly has different slants but never contradict the other. This fact, in itself is an amazing occurrence given the remote probability of authoring a contradiction-free, given the progressive revelation of God untilthe canonization of scripture. The Bible is inspired and therefore inerrant, trust worthy, sufficient and reliable. It is the authoritative special revelation of God given to men by whichthey may be saved. Furthermore, the Bible reveals the will of God, creation and how it ought to be understood or interpreted. This is the Bible, Old and New Testament as one unit by which countless people have been led to eternal life. Interestingly, the interpretation and view of the scriptures is varied even among the children of God, on occasion arriving at different conclusions.

This affects their world view (or vice versa), reaction to the world or self exertion as it were. The nature and authority of the scriptures underlies all that has been said thus far. It is therefore prudent to briefly survey the biblical origin landscape as encapsulated in revelation, inspiration and authority of scripture. To achieve our objective, this treatise is broken down into several sub-heads that should highlight important issues addressed in this paper.

What Revelation is

Revelation has to do with how God has made Himself known to his creation using the ordained means. In this case, reference is


made to the Holy Scriptures. The ‘How’, ‘Where’, ‘When’ or whether of revelation, let alone inspiration are issues that haveengaged theologians and thinkers for many generations. Early authors of scripture did not distinctly treat the revelation topic and thus it is a subject that was not very fine or precisely defined. Its precise expression in fact came as a consequence of discussion, much like Paul’s treatment of Christology. Take for instance the apostle Peter or Paul, they donot discuss how or why revelation is but simply state the fact, giving the impression that either this was a commonly held-taken for granted truth or had already been discussed elsewhere (i.e. orally or other lost unknown writings) not preserved for present generations to read. Later thinkers like Thomas Aquinas attemptedto discuss this in their writings to some considerable depth but even they did not agree in all aspects. Future generations would grapple with to refine this point arriving at some sense of idea towards what the Apostles actually meant to communicate. In a word, it can be said that revelation is God revealing Himself, His attributes and nature in His word as well as creation. More specifically, revelation takes place in following ways:

I. Human innovation and speculation: These are efforts made by human beings to get to the divine using various methods that include, rational thinking, reason, magic, ritualism, astrology, pantheism or shrine worship. (Acts 17:26-30).

II. General (natural) revelation: God has revealed Himself inthe book of nature (i.e. creation). The trees, grass, animals and things on the earth or the universe at large point to a greater being and designer that put them together in perfect symmetry/ harmony. This book of nature offers indisputable evidence of the existence of God despite opposing views (Romans 1:18-20). God cannot


be fully known through this kind of revelation although points to His existence.

III. Special revelation: God has revealed Himself in a specific way in the Bible. The Bible sets forth the creator who originated all things into motion and daily sustains them through divine providence. Unlike the deistic idol, Yahweh is intimately connected to the affairs of the world and human beings in particular. He is both transcendent and immanent at the same time. Though He is sovereign, thrice holy, omniscient and omnipotent, God has chosen to reveal Himself in the Bible. This self revelation in far more than just basic knowledge about His existence as general revelation wouldpoint out but it is a knowledge that leads to salvation, yea, a living real relationship between the mortal and the divine. This is made possible through the person of His Son Jesus Christ. Jesus, the God-man took on flesh and was born among humans, lived and died on the cross tosave the world. In his death, he was both the priest and sacrifice. A number of views have been advanced with respect to special revelation such as 1. God conversing directly with and individual 2. God revealing Himself through other sacred writings from other faiths (pluralistic society) 3. God revealing himself through scripture and the church organisation (as held by the Roman Catholic 4. Revelation through other means apart from the Bible or 5. Exclusively through His word. Clearly, God has revealed Himself exclusively through theBible as advanced above. Any other option would suggest that Bible is not true.

The Bible makes serious statements both in the Old and New Testaments that ONLY what has been revealed in entire canonized


scripture is to be considered the word of God. Anything outside that is not to be obeyed or revered. Jesus attested to the law and the prophets as the only revelation from God. The Apostles and others maintained this position and thus urged all men to repent and believe on the lord Jesus as God’s appointed means to salvation. It is also important to observe that God initially exclusively revealed His word through Jewish prophets and only when the church age arrived did He use other believers within thesaid church. This explains why most of the Apostles, if not all were of Jewish decent. When the canon of scripture was closed, noother biblical revelation was accepted, although some still claimfresh revelation today. At the present time, many things seem curiously attractive in the pagan religions who do not know God. The striking similarities with the Bible, the quest to be all embracing and harmonious often plagues many well meaning Christians into believing that correct doctrine does not really matter but harmony and peace! They naively assert that the Bible is one of the many ways God has revealed Himself and as such, allshould accept and respect other religions on equal footing. But that cannot be because the God of the Bible is a jealous God not sharing His glory with any other. For instance, in the Pentateuchalone, God warns the children of Israel over 400 times to desist from adopting or mingling with the pagan tribes lest they be defiled consequently soiling their pure religion. Intermarriages are also expressly forbidden in a bid to maintain Hebrew purity and distinctness. This is included in God’s progressive self revelation to mankind.

What inspiration is

From ancient times, humans have sought a way to know God. They have done it through a variety of ways but all of them have failed to know the living God (Acts 17:27-30). Every effort has ended up in miserable failure and a mere groping in the darkness.


The aching void still needs to be filled. The God of the Bible cannot be known unless He reveals Himself to someone. God has revealed Himself in at least two ways namely Special revelation in the Bible and General revelation through creation. These are the ways God can be known. But a third way may be added in which human beings have attempted to know God, by human innovation and speculation.

Having said the above, what exactly is inspiration, its nature and extent? Theologically speaking, inspiration is the wayin which God influenced the authors of scripture to record and pen down the inerrant word of God. The scriptures are God-breathed in that sense. While fully and volitionally using their mental faculties, these writers wrote as they thought best, theirconvictions and what they felt God had impressed on their minds. Thus these wrote in different styles, from different perspectivesor varied motives but miraculously were guided by the Holy Spiritto write exactly what God wanted them to communicate. In talking about inspiration, inerrancy is implied because although God allowed them leverage to write as they thought best, they were led to write only the truth and nothing but the truth as we have it today.

Furthermore, inspiration extended to the choice of words, actual words themselves, ideas and message, though some modern thinkers object to this assertion preferring a limited inspiration or not at all. This (extent of inspiration to actual words, ideas and messages) implies that the writings in the original Greek language manuscripts (in the case of the New Testament) were preserved from error, trustworthy and therefore inspired but the later translations introduced typographical errors though the sense remained the same in the main. Some however hold different views such as only parts of the scripture being inspired and not the whole. Others (e.g. Karl Barth) hold


that a particular scripture only becomes inspired when it comes alive in the reader’s heart or mind. This is the neo-orthodox position. Like revelation, inspiration is not explained in scripture but taken for granted. From the same scriptures however, the inspired writers declare that ALL scripture is inspired by God or given by inspiration (II Timothy 3:16) as wellas declare that writings of the apostles are regarded scripture and therefore inspired (II Peter 3:16ff). Finally (under this head), the apostle Peter speaking retrospectively states that scripture has a divine origin as people are led towards writing the word of God (II Peter 1:21). In stating that scripture never had its origin in men’s ideas, Peter dispels any notions that maysuggest that scripture is a mixture of man’s innovation or is given mechanically (i.e. people used as mindless robots). Rather inspiration is verbal and yet plena at the same time.

Inspiration is a very wide subject and may not admittedly be exhausted in this short and small campus. Suffice it to say that if the scriptures are inspired, then they are inerrant, divine inorigin and authoritative.

What Scripture Authority is

Authority implies possessing an intrinsic compelling power or position which subjects under its influence cannot ignore or reject. They of necessity bow the knee and obey the commands thatemanates from that power source. Further, authority may also imply that relevant statutes enacted by men or decreed by God empower that particular entity to be venerated. The scriptures can be said to be authoritative in both senses except that this authority comes from God rather than men. In their very nature, they wield indisputable power and force to which the saint gladlybows or submits. The Old and New Testaments complement each other, the latter being the continuation for the former. Both are


inspired but bind the Christian differently because the New is the fulfilment of the Old Testament.

The scriptures are the word of God from beginning to end. Both the ideas and the actual words are inspired of God, without error, sufficient and necessary for life and godliness. If this is the case, then scriptures possess an intrinsic authority for life and godliness. This extends to all parts of life, practice, thought and ideas. God has spoken and those that belong to Him must respond and accept His word without question or doubt. Thosethat claim to be saints and yet deny the inspiration or authorityof the word of God are mere masqueraders and not true children ofGod. They claim to be ‘angels of light’ when in fact they are children of darkness, no matter how well versed in scripture or public influence they may wield. In short, the Christian accepts and reads the whole Bible, not parts of it as is very commonly evident in these latter degenerate days.

Sadly, the postmodern mind holds a contra opinion, tragically has even infiltrated even the church of Jesus Christ. The post modern mind holds and believes in relativism or flexibility. Everything is fluid. Absolutes are abhorred and opposed in the strongest terms. It is therefore hardly surprisingwhen such minded people regard and treat the Bible as a mere guide that is not binding at all. It is treated as a book full ofopinions and wise sayings from which a person can pick and choosewhat to believe or hold. Depending on what is preferred, desirable and palatable, they pick and choose what they want withno obligation to obey the whole of scripture as the love letter from God. The liberal theologians and atheists fit this profile with the latter not having any reverence or recognition of the authority enshrined in the scriptures.

Interpretation of the Bible


Although today believers assume that scripture should be interpreted as literal as possible, in the light of other scripture, it was not always so. Historically, different approaches were used such as the allegorical and poetic approaches used earlier on through Philosophical means or reason.The Reformers introduced the literal interpretation and reading of scripture by rejecting the allegorical approach remaining as true to the text as possible. Thus, the Reformers enthroned the scriptures again allowing scripture to speak while they listened.Authorial intent was their goal considering scripture as authoritative, inspired, precise, infallible, trust worthy and inerrant. The “scientific hermeneutic” insisted that scripture interpreted scripture as there was insistence on contextual interpretation in the light of other scripture. Today there is a relatively harmonised scripture interpretation approach.

Conclusion

It is evident that the Bible has had a long and winding development history. It remains a unique volume with an interesting history. Though the finer points remain unresolved the saint rejoices in possessing a complete final revelation in one volume. The ‘human-agent’ written Bible is inspired, true andtherefore authoritative. The Christian does well to heed the voice from the sacred page.

References

Garver Joel S, Inventing “The Bible”: Revelation, Theology, Phenomenon, and Text, available at www.joelgarver.com/writ/bible.htm

Ryle J.C. (1878). Old Paths, The Banner of Truth Trust

Young E. J. (1963), Thy Word is Truth, Banner of Truth Trust


Nations University (2011), M11course manual

GlossaryAdoption: To legally take as ones’ own. God takes guilty sinners and makes them His children with full rights of sonship, heirs of God.

Affliction: Suffering, trouble or some adverse occurrence that harms the person or body causing disease or dis comfort.

Anthropology: The study of man in sin (from systematic theology perspective).

Apologetics: The defence of the Christian faith against external and internal attacks. It may also refer to the positive establishment of the Christian faith.

Apostasy: A departure from and rejection of orthodox truth towards another faith, agnosticism, mysticism, animism or atheism. An example is apostasy from the gospel.

Apostate: An individual that totally and finally abandons the faith after having displayed signs of faith in God.


Apostle: A sent out one to a place where the Gospel with not previously known. The apostle of God has been appointed by God and given the charge to reveal the mystery of Christ to the world.

Arianism: A heresy named after its founder and leading proponent,Arius.

Athens: A city in southern Greece which Paul visited while waiting for his colleagues before transitioning to Corinth as recorded in Acts 17 & 18. Athens was the leading Hellenistic citywhere all sorts of philosophical and polytheistic religion took place.

Baha’i: A non-Christian religion holding on to the unity of all faiths through the final prophet Bahaullah. Originally formed by a renegade Muslim faithful who went on to form a parallel religion that embraces all religions as various expressions of the same goal at the summit-God.

Berea: A town in Macedonia, Northern Greece that Paul and companions visited in a bid to share the gospel. This town is referred to in Acts 17:9-11

Bible: The collection of books forming the Christian canon comprised of both the New and Old Testament. The word ‘Bible’ means books, a library of 66 books (in the Protestant canon)

Bibliology: The study of the Bible, its nature, compilation and significance

Canon: Strictly speaking this word refers to an established standard to which all things can be measured, failure to which they cannot be regarded as authentic or acceptable. With respect to the Bible canon, we refer to books consisting of the accepted books to make up the complete Bible. This complete and therefore


closed canon consists of 66 books, 39 in the Old Testament and 27in the New. Any books outside this accepted canon meeting a giveninclusion standard are rejected and not accepted as true, genuineor authentic even if they may have some historical relevance and importance.

Cessationist: One who holds the extraordinary gifts of the Spiritceased with the death of the last apostle when the canon of scripture was closed. This means no individual can claim to possess extraordinary gifts such as healing today. However, God is sovereign and can or will do the extraordinary at His will, even today.

Christ: The anointed one, saviour and Lord of the world as promised in the Old and New Testaments

Church: A congregation of believers gathered in the name of the Lord Jesus Christ. The Church is people rather than a building ormeeting venue.

Congregation: A group of people constituting a local assembly in a given local context. The Children of Israel during the exodus are said to constitute a congregation or assembly.

Conversion: The outward reformation as a result of the inward transformation of the Holy Spirit. Repentance and faith together constitute conversion and occurs in the conscience life of an individual as they make a decision to espouse something from another previous conviction or belief.

Covenant: This is an agreement often sealed in blood. God made covenants with the Nation of Israel where he would undertake to be their God and they, His obedient treasured possession.

Darkness: The opposite of light but in scripture often attributedto sin, evil behaviour or anything undesirable or anti God.


Darkness carries the connotation of secrecy, shameful activity oranything that God may not approve. In other instances, this word Darkness connotes a time of physical sleep when you least expect people to walk around or loiter, lest they stumble and fall in the process.

Death: A state of not being alive, or an unconscious state of being. Medically, death may be defined as the cessation all bodily functions of all organs.

Doctrines of Grace: These are doctrines that declare that salvation belongs to God alone in Christ and granted free throughJesus Christ to whoever would believe the gospel. These doctrinesare coined variously such as “Free grace” or “TULIP”, “Calvinism”etc.

Double Predestination: A doctrine that holds that God has predestined people to their respective final state such as damnation or glorification. The doctrine was consistently held and taught by John Calvin in reference to Romans 8-10.

Drunk: To be filled with alcoholic or fermented drink, intoxicated with some liquor or substance of sorts.

Endurance: Painfully taking in some tough or unpleasant situationor circumstance.

Envy: Feeling bad at the success or prosperity of others.

Epistemology: The study of truth and how truth is arrived at.

Epistle: A letter written by an apostle to a group of people, individuals, church or congregation.

Eschatology: The study of the last or final things, usually prophetic in nature. This study also encompasses the study of death, resurrection and the afterlife.


Etymology: The study of words, especially their root in a given language say Greek.

Evidential apologetics: An apologetics approach that insists on evidence as credible proofs to support the Christian faith claimsas well as to establish the faith of others.

Exegesis: The digging out (or ‘getting out of’) from the text andestablishing the authorial intent making it plain to others to understand.

Extortion: Encouragement towards a particular end or goal.

Glory: (Doxa) The manifestation of God’s holy essence or presence

Gospel: The good news about the Saviour Jesus Christ

Gossip: Secretly talking about someone to other people.

Grace: God’s unmerited favour bestowed upon undeserving sinners

Greek: People of Greek origin (Macedonia & Achaia). At times thismay refer to Gentile people not originally from Palestine or pureJewish descent.

Harmatology/hartiology (double check this one): The study of sin and its nature

Heaven: God’s dwelling place. In other instances, the word ‘Heaven’ may refer to the sky.

Heathen: The unbelieving who have never been exposed to the Gospel and thus not converted

Hebrews: A book in the New Testament whose actual author is unknown. A group of people whose ancestor is Abram as recorded inthe Old Testament Hebrew Bible.


Hellenism: Greek influence especially with respect to philosophical thinking, learning or culture promoted by Alexanderthe Great across the Roman empire.

Heresy: A fundamentally wrong teaching veering from the orthodox understanding of scripture such as denying the Trinity or the divinity of Christ. In its etymological root, this word refers toa detour from the norm taking another route, especially as relates to truth.

Heretic: A person or individual that holds on to and teaches fundamentally wrong doctrine.

Hermeneutics: The science of how scripture is interpreted and applied.

Holiness: Purity, sanctified and consecration toward God

Infidel: An irreligious person

Infralapsarianism: The doctrine or view of election which holds that God elected people to salvation from eternity past from a mass of fallen men rather than specifically creating some for noble purposes or destruction.

Inspiration: In theological terms, this refers to the work of Godthe Holy Spirit in prompting to reveal or write scripture as wellas preserving the apostles and prophets from error while delivering or writing God’s word. In the language of 2 Peter 1, the prophets are said to have been carried along by the Holy Spirit as they revealed God’s word.

Islam: The Religion established by the Prophet Muhammad in the 600s.Islam means to submit and thus a Muslim is one that submits to Allah, the Islamic deity.


Isogesis: To introduce an idea that is foreign to the context or text of scripture. Often this idea does not fit into the authorial intent

Jealousy: Feeling of displeasure towards an object especially onethat takes attention of our object of affection.

Jews: An ethnic grouping of people that were chosen by God (in the Old Testament), were circumcised and observed a religion called Judaism.

Justification: Declaring guilty sinners righteous in God’s divinecourt on the basis of what Jesus Christ’ imputed righteousness tosinners. It is an acquittal of sinners by God.

Leadership: This is influence on others towards a worthwhile cause or goal.

Light: Illumination. In the scripture the symbol of light is often attributed to God’s purity and illumination to the dark world.

Missionary: One sent out with a mission to accomplish.

Monergism: This is a theological perspective that holds that God alone and unilaterally grants spiritual life to a dead soul as the person is inwardly transformed. The dead sinner is passive inthis work that takes place in the subconscious life of the soul as regeneration takes place. The individual does not contribute at all in their regeneration and thus their will is sweetly drawnto Christ in the day of His power.

Monotheism: The belief in only one God as supreme, all sufficientand creator of the universe. Examples of monotheistic religions include the Abrahamic religions.


Motivational speaker: A speaker whose motive is to trigger certain feelings about something leading to action.

Perousia: The second and final return of Jesus Christ.

Persecution: This comes from the root word ‘persecute’ and carries the connotation of pursuing with a view to afflict, destroy or even kill someone. People are persecuted for differentreasons and this persecution takes different forms too. While some are personal and direct, other forms of persecution are systemic, structural and well planned.

Perseverance: This has reference to keeping going despite the adverse external circumstances that would militate against such apath. Perseverance presupposes suffering, struggle in the midst of progress towards an end.

Philippi: A town in Macedonia, Northern Greece where Paul ministered as recorded in Acts 16.

Philosopher: A person engaged in the work of Philosophy or philosophical thinking. Philosophical thinking involves arguments, ways of thinking or logic premised on a particular starting point or assumption.

Pneumatology: The study of the Holy Spirit, His person, nature and work.

Polytheism: Having more than one deity as objects of worship

Preterist: One that believes that all prophecy has been fulfilledby the end of the first century

Presupposition: A premise or assumed basis from which one begins to argue or state a position

Presuppositional apologetics: An apologetics approach that bases its premise of argument that the Scriptures are inherently true, The Message of I Thessalonians Page 294

correct and basis of all argument or world view. Unlike Evidential apologetics, the presuppositional approach does not require external proofs or evidences outside scripture to prove the case for God or any fact what so ever, whilst acknowledging that even science merely reveals what God has already declared orcreated in his world, though this evidence cannot be used to advance a case.

Qur’an: The Islamic Arabic Holy Scripture mechanically revealed through the Prophet Muhammad. It is divided into several Surahs (chapters) as the prophet spoke at different times.

Rapture: The taking up of the living and resurrected saints to meet the Lord in the air. Some refer to this as the taking away of the church secretly from this world of sin to meet the Lord inthe air.

Regeneration: This is the supernatural work of God whereby He infuses spiritual life into a dead soul, in their subconscious life. God does this work alone: Titus 3:5-7

Reprobate: A person that is not elected by God at all and subsequently abandons the faith totally and finally, if at all they have any religious influences at all in the course of their lives

Revelation: This has to do with God revealing Himself through different means including in Scripture, the prophets or His son, Jesus Christ.

Sacrifice: An offering, probably an animal whose blood is offeredto a deity in a bid to pacify or fulfil some established ritual.

Saint: A called out one from the world to live a holy life. Everyliving Christian is a saint not only the dead.


Salvation: Deliverance from some danger or bondage. In Christian terms, it refers to deliverance from sin by God through the person and work of Jesus Christ.

Sanctification: The process of being made holy to conform to the likeness of Jesus Christ. Sanctification is the work of the Holy Spirit in which the individual actively participates as they growin grace. To ‘sanctify’ is to set apart and thus, the Christian is to be set apart for holy use.

Slander: To talk about another person to others and in the process injure their character or person.

Sleep: To rest in a semi-conscious state. At times the Bible refers to death as is the case in I Thessalonians

Soteriology: This is an area of Theology that focuses on salvation, how God saves His people from sin, transforms them into living sacrifices for His glory.

Suffer: Affliction triggered by persecution, adverse circumstanceor lack of particular needs.

Supralapsarianism: The doctrine that holds that God specifically created some vessels for destruction while others are for glory. This decree is so fixed and no one can or has the capacity to alter this divine position. This view rejects that idea that God elected from a mass of fallen people but rather that they were specifically created for a purpose determined by the Divine one

Synergism: This is a theological perspective that holds that a person in conversion, in some cases, regeneration, actively contributes to their inward transformation from a state of spiritual death unto life. This view holds that God does not act unilaterally but cooperatively with the willing individual to have them turn to the Lord. This synergistic view asserts that


regeneration is a work of God and man working together. The Reformed view however holds that in regeneration, God monergistically works to transform an individual but in conversion, synergism takes place where the person and God work together to sanctify the individual. In other words, the reformedview holds that monergistic regeneration precedes conversion thattakes place in the conscious life.

Thessalonica: A town in northern Macedonia, present day Turkey where Paul, Silas and Timothy established a Church in AD 50

Works: Deeds of all kinds, whether good or bad with a motive.

Zeal: The warmth and earnestness one has for something or a causesuch as religion.


General referencesAdeyemo T (ed; 2006). Africa Bible Commentary, Zondervan/word Alive publishers

Baker F.(1987). Praying always, The Banner of Truth Trust

Barcellos C. R.(2001). In defence of the Decalogue: A critique ofNew Covenant Theology, Winepress Publishing

Baxter R.(1974). The Reformed Pastor, The Banner of Truth Trust

Beeke J.R. (1999). Holiness, Chapel Library

Berkhof L. (1915). Introduction to the New Testament, Eerdmans

Blaschke R.C.(2004). Quest for Power, New Life Literature

Boettner L.(1932). The Reformed Doctrine of Predestination, Presbyterian and Reformed Publishing Company

Bonar H.(). Truth and Error, Chapel Library

Bonsall B. H. (1982).The Person of Christ, Christian literature crusade

Boston T.(1964). Human nature in its Four fold state, The Banner of Truth Trust

Bridges C.(1997 reprint). The Christians Ministry, The Banner of Truth Trust


Brooks T.(1987). Precious remedies against Satan’s devices, The Banner of Truth Trust

Brooks R.(1990). The Lamb is all the glory: The book of Revelation, Evangelical Press

Brown D.(1983). Christ’s second coming: Will it be Premillenial? Baker Book House

Brown R.(1999). Surviving the loss of a loved one: Living throughgrief. Autumn House

Bruce F.F.(1976).The Message of the New Testament, Paternoster Press

Burroughs J.(). The rare Jewel of Christian contentment, The Banner of Truth Trust

Calvin J.(1994). Biblical Christianity, Grace Publications Trust-a summarized version of

Calvin’s institute of the Christian religion

Cara J. R. (2009). 1 & 2 Thessalonians, Evangelical Press

Carson D.A.(2010). The God who is there: Finding your place in God’s story, Baker Books

Carson D.A.(1996). Exegetical fallacies, Baker academic

Chantry W.(1976). Signs of the Apostles, The Banner of Truth Trust

Cox W.E. (1966). Amillennialism Today, Presbyterian and Reformed Publishing company

Craig W. L. (1984). Reasonable faith, Crossway Books


Greenway S.R.(2006). Go and make disciples: An introduction to Christian missions, Presbyterian and Reformed Publishing

Deere J. (1993). Surprised by the power of the Spirit, Kingsway Publications

Devenish R.(1981). Who is in control? Grace Publications: a summary of Pink’s sovereignty of God classic

Dixon P.(1987). The Truth about AIDS, Kingsway Publications

Donnelly E.(2009). Heaven and Hell: Biblical teaching on the doctrines, The Banner of Truth Trust

Douglas J.D. & Tenney M C.(1987). Bible Dictionary (NIV), Zondervan

Dyer H. C. (1998). World News and Bible Prophecy, Tyndale house Publishers

Edwards J. (2008). Fleeing out of Sodom, Chapel Library

Elson R.(1992). Green House Theology: Biblical perspectives on caring for creation, Monarch

Erskine E. (2001). Christ the resurrection and the life, Chapel Library

Erskine R. Receiving Christ and walking with Him, Chapel Library

Finnie M K.(1986). William Carey by trade a cobbler, Kingsway Publications

France R.T.(1985). Matthew: Tyndale New Testament commentaries, Intervarsity Press

Free Grace Broadcaster, ‘Day of Judgement’ issue 210, Chapel Library; has several papers on the day of judgement


Gallagher S. (2000). Deny yourself: examples of Christian self-sacrifice, Pure life ministries

Geisler N L. (1976). Christian Apologetics, Baker Academics

Giudice Del E. A. Tongues, Chapel Library

Gunton E.C.(ed 1997), Christian Doctrine, Cambridge University Press

Haggin E.K.(1993). He gave gifts to men: A biblical perspective of Apostles, Prophets and Pastors, Rhema Bible Church

Hale T.(2000). The applied New Testament Commentary, Kingsway Publications

Hanegraff H. What’s wrong with the Faith Movement, Chapel Library

Hasselgrave J.D.(1982). Communicating Christ cross culturally: Anintroduction to missionary communication, Zondervan Publishing house

Harman M.A & Renwick A.M.(1998). The story of the Church, Intervarsity Press

Helm P.(1989). The Last things: Death, judgement, Heaven and Hell, The Banner of Truth Trust

Hendrickson W. & Kistemaker S.J.(1955). New Testament Commentary:Expositions of Thessalonians, the Pastorals & Hebrews, Baker Academic

Hendrickson W.(1947). Survey of the Bible, Evangelical Press

Howard R.(1997). Charismania: When Christian fundamentalism goes wrong, Mowbray

Houghton S.M.(2001). Sketches from Church History, The Banner of Truth Trust


Jones R H.(1989). Gospel & Church: An evangelical evaluation of ecumenical documents of Church unity

Keener C. S.(1993). The IVP Bible Background Commentary: New Testament, Intervarsity Press

Lace J.O.(1972). Understanding the Old Testament: Introductory volume, Cambridge University Press

Lacey N.(2004). Apostles and Prophets, Lusaka Baptist Church

Lloyd-Jones D.M.(1985). The Sovereign Spirit: Discerning His gifts, Harold Shaw Publishers

Lloyd-Jones D.M. (1983). Expository sermons on 2 Peter, The Banner of Truth Trust

Lloyd-Jones D.M.(1995). Joy unspeakable: The Baptism and gifts ofthe Holy Spirit, Kingsway Publications

MacArthur J.F.(1992). Charismatic Chaos, Zondervan Publishing house

MacArthur J. F.(2006). The MacArthur Study Bible, Thomas Nelson

Mahan T.H. (1984). 1 & 2 Thessalonians/1&2 Timothy, Evangelical Press

Mangalwadi R. & V.(1993). William Carey and the regeneration of India, Good books

Martin R.P.(1987). Philippians: Tyndale New Testament Commentaries, Intervarsity Press

Martin A.N. What is a Biblical Christian? The Publishing Ministryof the Kabwata Baptist Church

Masters P.(2006). The faith: Great Christian Truths, Wakeman Trust, London


McCheyne R.M. The Love of Christ, Chapel library

McCune R. (2010). A systematic theology of Biblical Christianity (Volume three), Detroit Baptist Theological Seminary

McDowell J. Jesus: a biblical defence of his deity,

Mell H. P. A Southern Baptist looks at Predestination, Christian Gospel Foundation

Morey R.A. (1989). Battle of the Gods, Crowne Publications

Morgan C.(1965). The Acts of the Apostles, Pickering & Inglis Ltd

Morris H.M. (1974). Many infallible proofs: evidences for the Christian faith, Master books

Murray A. (1996). The Ministry of intercession, Christian Focus Publications

Murray H.I.(2000). Evangelicalism divided, The Banner of Truth Trust

Musonda G.(2012). Battles against Bondage, Haven view company

M’Cheyne R. M. (1975 edition). A basket of fragments, Christian focus publications

Needham N.R. (1997).2000 years of Christ’s power, Grace Publications, part one

Needham N.R.(1997). What happens when I pray? Grace Publications Trust

Olson G. C.(2002). Beyond Calvinism and Arminianism: An inductivemediate theology of salvation, Global Gospel Publishers

Packer JI. Introductory essay to John Owen’s The Death of Death in the death of Christ, Chapel Library


Packer J.I.(1991). Among God’s giants: The Puritan vision of the Christian life, Kingsway publications

Packer J.I.(1998). Knowing God, Chapel Library

Perkins W.(1996). The Art of Prophesying, The Banner of Truth Trust

Peterson D. R.(1999). A concise History of Christianity, Wadsworth Publishing Company

Pink A. W.(2006). The Scriptures and sin, Chapel Library

Pink A.W.(2006). The Scriptures and Sin, Chapel Library

Piper J.(1991). Letter to a friend: concerning the so-called “Lordship salvation”, Chapel Library

Pollitt J H. (1996). The Interfaith movement: The New Age enters the Church, The Banner of Truth Trust

Riches J.(2000). The Bible: A very short introduction, Oxford University Press

Robertson O.P.(2004). The Final word: A Biblical response to casefor tongues and prophecy today, The Banner of Truth Trust

Ryle J.C. (2000). The duties of Parents, Chapel Library

Ryle J.C. (1985). Holiness: Its nature and hindrances, Evangelical Press

Ryle J.C.(1967). Warnings to the Churches, The Banner of Truth Trust

Ryle J.C.(1964). Practical Religion, James Clarke & Co. Ltd

Sargent T.A. (1994). Sacred anointing: The Preaching of Dr MartinLloyd-Jones, Crossway books


Shaw I.(1988). Social issues and the local Church, Evangelical Press of Wales

Schaeffer F.A.(1970). Pollution and the death of Man: The Christian view of ecology, Tyndale House publishers

Shedd W.G.T.(1986 edition). The doctrine of endless punishment, The Banner of Truth Trust

Smeaton G.(1988).The Doctrine of the Holy Spirit, The Banner of Truth Trust

Smith’s Bible Dictionary. (1987). Barbour and Company

Steyne M. P.(1992). In step with the God of the Nations: A Biblical Theology of Missions, Touch publications

Stort Creation Group. (1996). Your questions answered about Creation and Evolution, Creation Science information services

Vines J. (1977).’ I shall return….Jesus’: A Biblical perspective on end times, Baptist literature Board

Winslow O.(1984). The Work of The Holy Spirit, The Banner of Truth Trust

Warfield B.B.(1988). Studies in Theology, The Banner of truth Trust

Warfield BB.(1997). The Person and work of the Holy Spirit, Calvary Press Publishing

Warfield B.B.(1974). Faith and Life, The Banner of Truth Trust

Wells T. (1985). A Vision for Missions, The Banner of Truth Trust

Whitcomb J.C.(1972). The Early earth, Baker Book House

Whitefield G. The method of Grace, Chapel Library


Whitefield G.(1976). George Whitefield’s letters (1734-1742). TheBanner of Truth Trust

Wilson G. B. (1980). Colossians and Philemon, The Banner of TruthTrust

Wilson G.B. (1982). 1 & 2 Thessalonians, The Banner of Truth Trust

Wilson I.(1984). Jesus: The evidence, Pan books

Wolford M.S.(1999). Free Indeed from sorcery bondage: A proven scriptural Ministry, Pathway Press

Woodrow R.(1989). Daniel’s 70th week: Future or fulfilled? Chapellibrary

Wright J.(1994). Designer Universe, Monarch

Wright F.D & Ferguson B. S.(ed. 1988). A New Dictionary of Theology, Intervarsity Press

Young E.J.(1980). Thy word is Truth, The Banner of Truth Trust

Zacharias R. & Johnson K.(2000). Jesus among other Gods: The absolute truth of the Christian message, W Publishing Group

Online sources:

Albert Barnes (available at: http://www.ccel.org/ccel/barnes/ntnotes.toc.html, accessed on 31/08/2012)

Index


The index was not inserted but could be included on request


The first Letter to the Thessalonians

Documents

Transcript of The first Letter to the Thessalonians