I THESSALONIANS 1-2

These verses encompass the opening greeting (1:1), opening thanksgiving (1:2-10), an historical review of the evangelists' initial meeting with the Thessalonians (2:1-12), more thanksgivings (2:13-16) and Paul's desire to see them again (2:17-20). Thus, after the greeting, it takes an ABAB form.

Stott notes that a characteristic feature of this section is the presence of repeated references to what the Thessalonians already know (see 2:1,2,5,9,10,11). These passages, often accompanied by the key word “as” (kathos/kathaper), serve to “underline conformity with what the Thessalonians know or with God’s will. It is language that assumes continuity and a history shared with the readers.” (Malherbe) Related Greek words for “appeal” and “exhorting” at 2:3 and 2:12, respectively, form an inclusio (set of bookends) for this section.

Greeting (1:1)

It is not uncommon for Paul as a courtesy to list others besides himself as the nominal authors of his letters. But then he will lapse into the first-person singular for the rest of the epistle. In this case, though, he maintains the first-person plural (we, our, us, etc.) throughout, utilizing it no less than 26 times in 1:1-2:12 alone. See my post on “Thessalonians: Introduction to the Literary Structure” for the possible reason for this phenomenon.

As is usual in Paul's letters, he begins with “grace and peace” and concludes with those same two blessings given in the reverse order: peace (5:13,23) and grace (5:28). My personal take on this custom is that he wishes to express that grace is the alpha and omega of the Christian life.

Thanksgiving (1:2-10)

1:3 Here again is the familiar triad of faith, hope, and love. Towner points out that these three do not appear alone. “Rather, each is linked to the result it engenders.” “The word of faith” possibly refers to missionary work, healings, etc. according to Reumann.

1:5 It is obvious from this verse that Paul was the original founder of the church in Thessalonica.

1:6 The Greek word usually translated as "persecution" can also refer to general afflictions.

Bauder states, “Paul never intends to bind the demand for imitation to his own person. It is always ultimately to the One whom he himself follows.” (see I Corinthians 11:1) They are said to have been imitators also in 2:14. In both cases, “There is one clear and specific point to be imitated: patient and loyal obedience even in the midst of suffering.” (Furnish)

1:7-8 Thessalonica was the capital of Macedonia. Achaia is the term for the Roman province of Greece.

1:8 “In every place” has been taken to mean “in all the Christian places of worship.” But Furnish points to Paul's parallel usage in Romans 1:8 to indicate that it means the whole known world at the time. Towner agrees and feels that it specifically refers to God's promise to ultimately save all the nations.

1:10 This is the first hint of the emphasis in this letter on the events of the last days.

Historical Review (2:1-12)

This section can be viewed as two roughly parallel cycles:

    “you yourself know”

        “declare to you the Gospel of our God”

            “as you know and God is our witness”

                “we never came with words of flattery or greed, nor seek praise”

                    “we were gentle among you like a nurse with her children”

                        “to share not only the gospel of God but our very selves”

    “you remember”

        “proclaimed to you the Gospel of God”

            “you are witnesses, and God also”

                “how pure, upright, and blameless our conduct was”

                    “we dealt with you like a father with his children”

                        “that you lead a life worthy of God who calls you”

2:1 Stott notes that there is a repeated emphasis in this chapter (also at vv. 2,5,9,10, and 11) very similar to what is found in Paul's latter epistle to the Ephesians (in 20:18,20, and 34).

2:2 See Acts 16:37

2:7 Keener: “After growing to adulthood, a boy who had been nursed might honor his nurse even if she were a slave, and nurses were so fondly recalled that they sometimes became models for teachers.”

2:9 “For Paul proclamation is not, as with Jonah, a once-for-all cry which might be compared with simply sticking up a poster. The proclamation of the message of Christ, as he understands it, requires unceasing pleading and wooing, with a love that seeks, and is accompanied by a constant care for the individual.” (Coenen)

2:12 Marcus Barth sees a heightened “escalation” in the series of three verbs in this verse.

Further Thanksgivings (2:13-16)

2:14-16 These verses are felt by some scholars to have been written by a later hand and should not be attributed to Paul. R. E. Brown, in his Death of the Messiah, provides a detailed rebuttal to each of the arguments supporting this contention. (One such rebuttal consists of the fact that Paul expresses himself in much the same way in Romans 9:22.) However, he admits elsewhere that these verses have been responsible for the belief over the years that all subsequent generations of Jews are somehow responsible for Jesus' death. “The solution lies in the acknowledgment that the books of both Testaments can serve as meaningful guides only when allowance is made for the spirit of the times in which they were written.”

2:16 This verse “is probably a conscious echo of Matt. 23:32,” according to Blomberg.

Paul's Desire to See Them (2:17-20)

2:17-18 We don't really know how Satan hindered him. Orr and Walther suggest that perhaps the authorities had banished him from the province of Macedonia. This is likely in light of the Greek verb in v. 17 as “having been made an orphan.” More specifically, Bruce speculates that “Paul's friends had not doubt gone bail for him without his consent [under the stipulation that he would never return to the city], but once they had done so, his hands were tied.” This would be in analogy to events described in Acts 17:8-9.

2:19 There are three proposed explanations for the phrase “crown of boasting.”

    (a) The same phrase is seen in Ezekiel 16:12 and Proverbs 16:31, and the usages there may provide the clue.

    (b) “Perhaps the Thessalonians are seen as Paul's joyful tribute to the coming Christ.” (Hemer)

    (c) The coming of the Lord (2:19; 3:13; 4:15) may have as its background the Hellenistic use of 'coming' to refer to the visit of a high-ranking official to a province upon which occasion the people were taxed to pay for an expensive crown to present to him. By contrast, the Lord will give crowns when he comes. Also see II Timothy 4:8. (Ladd)