Paul used his own afflictions to remind the Thessalonians that believers have been appointed for tribulation.
After his
expulsion, Paul traveled to Athens and proclaimed
the resurrection of the dead. At that
time, he sent
Timothy to
strengthen the Thessalonians in the faith, which was
even more necessary because of “these afflictions.”
From its inception, the Thessalonians experienced
opposition - they “received the word in much affliction and with joy in the
Holy Spirit.” This was no surprise since the churches of Judea
had suffered persecution previously.
And Paul now reminds them that when he was with
them, he exhorted them not to be “moved
by these tribulations, for you yourselves know that we are appointed for this… As we
told you beforehand, we are to suffer tribulation, even as it came to pass.”
SUFFERING FOR THE FAITH
Happily, Timothy found things in good order and
the faith of the Thessalonians was holding firm despite growing opposition from
their “fellow countrymen.”
The theme of suffering for Christ is a common one
in Paul’s writings. Indeed, Jesus himself warns that his disciples will be “hated
by all the nations,” and only those who “endure to the end” will be
saved at his “arrival from heaven.”
Those saints who endure persecution will be pronounced “blessed” in his kingdom. In fact, suffering for him is a great honor and reason for rejoicing.
Likewise, Paul encourages believers to rejoice in suffering. Moreover,
all those who live godly “in Christ Jesus will suffer persecution” - (Matthew
5:10-12, 24:9, 24:21-22, Romans 5:3, 12:12, 2 Corinthians 1:4, 2 Timothy 3:12).
Next,
Paul expresses a wish-prayer that concludes the first half of the letter. In
it, he reiterates two requests stated previously. First, for the opportunity to
visit the Thessalonians again. And second, that God will increase their love
for him and for others. The fulfillment of these requests will make their faith
complete.
By
“confirming their hearts,” the Thessalonians will find themselves
standing “blameless” before God when Jesus "arrives from heaven."
This passage transitions the narrative to the next section of the letter by
emphasizing two key subjects - Holiness and the coming of Jesus.
- (1 Thessalonians 3:11-13) - “Now, may our God and Father himself and our Lord Jesus make straight our way unto you: And you may the Lord cause to abound and excel in your love, one toward another, and toward all, even as we do toward you. To the end, he may confirm your hearts blameless in holiness before our God and Father at the arrival of our Lord Jesus with all his saints.”
Paul
does not suggest the Thessalonians lack love. He previously referred to their “labor
of love.” Instead, he prays for them to “exceed and abound” even
more in love for one another, and for their non-Christian neighbors - (1
Thessalonians 1:3, 3:6).
BEING FOUND BLAMELESS
To
be found “blameless in sanctification” before God points to the future
time of evaluation and judgment. That
day will be a time of joy and vindication for all those who are found “blameless.”
By implication, those who are not prepared will not be so fortunate.
In
the preceding chapter, Paul has expressed his wish for the Thessalonians to be
established “before God,” and the same future event is in view here.
Both passages label this the parousia or “arrival” of
Jesus - (1 Thessalonians 2:19).
The
Greek noun parousia occurs seven times in the two letters to
the Thessalonians. In six instances, it refers to the “coming” or “arrival of
Jesus” at the end of the age. Once, Paul applies it to the “arrival”
of the “man of lawlessness,” though his arrival mimics that of
Christ - (2 Thessalonians 2:9).
At his parousia, Jesus will be accompanied by “all his saints.” Other New Testament passages associate angels with the “coming of Jesus,” and that is likely the intent here - (Matthew 13:41, 13:49, 24:31, 25:31, 8:38, 13:27, Luke 9:26, 2 Thessalonians 1:7-8).
The
description alludes to the passage in the book of Zechariah concerning
the arrival of God - (“Then Yahweh will come and all the saints with
him”). The scriptural background sheds light on Paul’s usage.
Elsewhere,
he refers to believers as “saints.” However, here, he uses terminology
from Zechariah that is applied to angels. The context in Zechariah
is the “day of Yahweh” when He gathers all the nations so He can fight
against them. He will arrive to save his people, accompanied by the hosts
of heaven – (Zechariah 14:5).
WITH ALL HIS SAINTS
Paul
applies these words to the largely Gentile congregation in
Thessalonica. In Zechariah, Yahweh “gathered all the
nations to Jerusalem to battle.” After that, He arrived and cleaved the
Mount of Olives so His people could flee to the “valley of his mountains.”
That was when He arrived “with all his saints.”
The
background from Zechariah indicates that the phrase “with all his
saints” in 1 Thessalonians refers to the angelic host that will
accompany Jesus at his “arrival.”
The
stress on becoming “blamelessness” introduces the element of judgment.
Elsewhere, the New Testament teaches that Christians must stand “before the
judgment seat of Christ.” The idea that judgment on the wicked will
occur also at the “coming” of Jesus is found in Paul’s employment
of the language from Zechariah.
The
picture is of the future day when Jesus will arrive from heaven accompanied by
the angels to gather his elect to stand before him, preferably, “blameless”
and in “holiness.”
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