August 3, 2014 1st Timothy Chapter 1

1st Timothy Chapter 1

Originally posted Monday, September 22, 2008

1st Timothy Chapter 1:1-2 Salutation

1st and 2nd Timothy and Titus are referred to as the Pastoral letters. They are addressed to specific persons and contain instructions pertinent to their work. No location of either of these men is noted which means they were for general distribution with the expectation that the content would be accepted and adhered to.

We first read of Timothy in Acts 16:1-5, the son of a Jewish mother and Gentile father. Timothy would become one of Paul's most faithful disciples and his name appears along with Paul's in the salutations of other letters. He is named several times as representing Paul when he could not visit at certain churches or was being delayed. Titus' name first appears in Galatians (2:3), one of Paul's earliest letters and indicates he had worked with Paul for some time.

The structure of these letters indicates a later period when the church had advanced in its organization and was setting standards for its leadership. These letters, generally thought to have been written in the late 1st century, reflect these changes and would be typical of pastoral letters written later by such leaders (Bishops) as Clement, Ignatius and Polycarp, among others.

The salutation offers an interesting change that indicates a shift in salvation terminology. In Paul's letters the title "Savior" is used only in connection with Christ. While it is used in the same way in the Pastorals, we read here in vs. 1:1 the phrase "God our Savior." It is doubtful the writer is indicating there are two saviors. God as Savior is frequently used in the Old Testament (Ps. 27:1; Isa. 45:15). Outside of the Pastorals it is used only once in a Christian context: In Jude 1:25 where the author writes in his Benediction, "...to the only God our Savior, through Jesus Christ our Lord." This suggests that God is the Savior and God's salvation is through Jesus Christ. Does this mean Christ is not the Savior? Probably not! In Col. 1:19 we read, "for in [Christ] all the fullness of God was pleased to dwell." In Jhn. 10:30 Jesus says, "I and the Father are one." Both of these texts are from the latter part of the 1st century, as are the Pastorals. Taken together we can conclude that by this time there was both a liturgical and literary interchangeability between God and Christ in terms of function but not person. The texts are not declaring that God and Christ are the same but that they are of a common purpose. Christ and God are one in purpose. Of course, as we know, two centuries later that concept would advance the development of the doctrine of the Trinity.

1st Timothy Chapter 1:3-11 Warning Against False Teachers

The writer urges Timothy to remain in Ephesus which is the setting in which the letter's instructions are to be applied. Apparently there are "certain people" in Ephesus who are flirting with a "different doctrine" which the writer does not want taught to others. Doctrine in this context is not referring to a single Christian belief held in common. It is a general understanding of the totality of the Christian faith. These "certain people" (probably new Christians) are dabbling in "myths and endless genealogies" which had led them to draw all kinds of speculative conclusions about the history undergirding Christianity in general and Jesus in particular. Such myths and genealogies are not made specific but they likely refer to the Old Testament Patriarchal stories and how Christ can be traced back to ancient times. We will recall that both Matthew and Luke use genealogies to trace Jesus' heritage back to Abraham to establish his Messianic credentials as the son of David.

The writer dismisses this misled interest. He makes it clear that such speculation is dangerous and does not conform to "the divine plan" that can only be found by faith. He characterizes the speculators as being deficient in the unifying love which is the product of "a pure heart, a good conscience and sincere faith." The Spirit dwells in the pure heart, informs the conscience and strengthens faith. The point he makes is that a community will suffer when it is not unified. When a few members chose to go their own way, deciding on their own speculation what was acceptable to teach as correct doctrine, fracturing occurred. For the writer this was a lack of respect - love, and must be corrected. Those who have "deviated," are deficient in love and involved in "meaningless talk." They want to teach others in the community what they have found in the Law even though they neither understand "what they are saying" or how to interpret it.

Using what he considers to be Paul's view of the Law, the writer clarifies that the Law is good if properly understood and applied (the speculators in myths and genealogies have done neither). The Law is not for the "innocent," those of "good conscience and sincere faith" which leads to love. It is for those whose lives do not "conform to the glorious Gospel of the blessed God" which has been entrusted to the writer. He defines "lack of conformity" with a standard list of immoral acts, sexual, social and ethical. This would be in general accord with Paul's interpretation of the value of the Law: it is the guardian which exposes what is sinful behavior and leads a person to seek God's righteousness through faith in Christ.

1st Timothy Chapter 1:12-20 Gratitude for Mercy

Writing as Paul, the author recalls Paul's experience acting out of ignorant disbelief as a blasphemer, persecutor and man of violence against the church. He is grateful that even so he received mercy and grace, being selected to serve Christ. This was a confirmation that Christ had indeed "come into the world" to save sinners" of whom he was the worst. He reasons that it was this very status as the foremost sinner which made his unlikely selection possible. What better example of God's mercy than this could be displayed to those who were seeking God? If God can have mercy on such a sinner as he, God can have mercy on anyone who believes.

The writer refers to prophecies which were spoken at Timothy's baptism (see 4:14). The letter's instructions are in accord with these prophecies that, if followed, will strengthen Timothy to "fight the good fight" with a "sound faith and a good conscience." Timothy was probably baptized as a young man. The text suggests what may have been a usual occurrence at a baptism where Christian prophets pronounced a blessing in which some word from God about the person's future was "revealed." With regard to Timothy, this prophecy must have indicated his spiritual gifts of leadership which the writer now invokes as a reminder and he exhorts Timothy to be strengthen in what he needs to do in Ephesus. The writer provides examples of those who have not acted with a sound faith and good conscience and have "suffered shipwreck in the faith." These, the writer states have been "turned over to Satan" for their blasphemy of teaching false doctrine. We recall a similar scene in Corinth when Paul had instructed the members to expel another member on the basis of his immorality - he was living with his father's wife. The point was that when the person was assigned to Satan and cut off from the community the experience of shame would lead to repentance and return to the Christian fold.

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Note:

Most churches these days are not turning people over to Satan on the basis of their beliefs. Yet there is little doubt that we can feel threatened when our own Christian perspective is challenged by something new or different. We tend to cling to what we have learned, perhaps as a child, defending traditional understandings against critical examination. We want a sense of purity and unity of belief, fearing any intrusion will crack the wall of defense which protects us from doctrinal doubt. Pluralism as a cherished value can be hard to manage. It challenges us to accept others who may believe differently than we believe. It particularly reminds us that love is greater than difference and judgment belongs to God. To inadequately paraphrase John Wesley: insofar as we may differ, if you love Christ take my hand. 

August 2, 2014 2nd Thessalonians Chapter 3

2nd Thessalonians Chapter 3

Originally posted Friday September 19, 2008

2nd Thessalonians Chapter 3:1-5 Prayer Request

The writer's request for the community's prayer support "so that the word of the Lord may spread" everywhere confirms his status as part of an evangelist team continuing to preach the Gospel from city to city after the model of Paul. In the request he includes a word of praise for the Thessalonians among whom the "word of the Lord" has flourished and been glorified - deemed to be holy and of God. Because his work takes place in a hostile world where believers are a distinct minority and there are many "wicked and evil people," he asks their prayers for God's deliverance from such evil. This is not for his sake alone but for the sake of the work he and others have undertaken.

As for the "persecutions and afflictions" the community is facing, he knows God will strengthen them and guard them from this evil. He believes God will extend such strengthening -that they may remain faithful in all things. This strengthening encouragement  from God will be their guard against any temptation to stray from continuing to follow the commands of the Gospel. Thus they will merit the confidence of the writer in their continued faithfulness.

Vs. 5a can be understood in two ways. The writer may be expressing his prayerful wish that their hearts (deepest feelings) be directed "toward" the love of God for the Thessalonian believers, or that their hearts (deepest feelings) be directed "toward" their love for God. In either case the believer is directed toward the imitation of the impartial nature of God's love. As they love God and God loves them so are they to love one another.

Vs. 5b also has dual meanings directing the heart (deepest feelings) toward the steadfastness of Christ's saving presence among the believers or the believers' steadfastness in faithfully living a life in Christ. Either meaning demands obedience to "the things that we command."

2nd Thessalonians Chapter 3:6-15 Warning Against Idleness

The writer expands on Paul's appeal in 1st Thess. 5:14 to "admonish the idlers." He has changed the tone from an appeal to a command - and that being with the authority of the Lord, to shun believers who are "living in idleness." That is, they are not working in order to support themselves but are living off the labor of others which he sees as contributing to disunity. He cites a tradition (apostolic practice) known to them from Paul's (and the writer's) work among them which they should imitate. Paul had made a point of letting the communities he established know that the Gospel was being presented free of charge and without burdening any community's resources. He worked with his own hands to support himself as did others who worked with him. They did not "eat anyone's bread without paying for it" even though they had a right to the communities' material support. The writer adds the authority of Paul to his command that "anyone unwilling to work should not eat." This sounds harsh but the context explains the command. There are those whose idleness is occupied with being "mere busybodies instead of work. The writer shifts his attention to the idlers. He commands and exhorts them "in the Lord" to work quietly - without complaining, and to "earn their own living" for that is the right thing to do.

The writer again addresses the non-idler believers, directing them to note those who do not obey what he has commanded in the letter. He repeats his first command that they "have nothing to do with" those who disobey. Perhaps such shunning will lead them to feel shame for the tension of disunity they have caused. Perhaps they will reconsider the necessity of work and resume their place as a contributing part of a unified church. In any case such persons are not to be regarded as enemies. The church's aim is to reform not to expel. Therefore, they are to be admonished as believers befitting Christian love for one another.

2nd Thessalonians Chapter 3:16-18 Final Greetings and Benediction

The writer invokes the peace of the Lord from the Lord of peace, a need arising from the existing division over idleness and a reminder of the peace extended by Christ to all believers, including idlers. This inclusion is reinforced with the phrase "The Lord be with you all" for it is the writer's hope that all will be with Christ on the "Day of the Lord."

Vs. 17 is one of professed authentication not of authorship but a stating of the ongoing authority of Paul in the life of the church he established. The sense of Paul's "presence" would have been helpful for the divided congregation, a calming influence leading the believers to remember him fondly and to heed the traditions he once taught to them. Thus it is absent of his usual personal notes and greeting. The members will be reminded of his shepherding love for them and would hear him speak to them in the usual way in a prayer that the "grace of our Lord Jesus Christ be with you all."

August 1, 2014 2nd Thessalonians Chapter 2

2nd Thessalonians Chapter 2

Originally posted Thursday September 18, 2008

General Comment: In the first chapter the writer has addressed the issue of what might be called "apocalyptic fervor" within the Thessalonian church. This has been triggered by a period of "persecutions and afflictions" which is being interpreted as the sign of Jesus' return and his carrying out of God's judgment. The source of their understanding of such signs is not clear. In Paul's letters while he writes of suffering (1 Thess. 1:6) and awaiting the Parousia (1 Thess, 1:10), he does not dabble in forced interpretations of current events as predictive sign posts pointing to the end. Paul encourages faithful waiting, leaving the future events up to God (1 Thess. 5:1-3). In Paul's description of Christ's return his focus of attention is always on heavenly events initiated by God and not earthly ones (1 Cor. 15:51-52; 1 Thess. 4:16-17). By the last decade of the century, when the current letter was written, a significant change in perspective had occurred. The timing of Christ's return is no longer understood apart from the experiences of the Christian communities. Now there are historic realities moving people to search for meaning in the events and personages of their day. The Parousia is being predicated upon earthly signs. Persecutions and afflictions which once were to be endured as testimonies to faith, have become signs of the end to be studied as sources of evidence. The "thief in the night" analogy just won't do. We have to know the thief's name, where he is from and what he is doing. So much for the  unknowable mind of God.

2nd Thessalonians Chapter 2:1-13 The Man of Lawlessness

The writer of 2nd Thessalonians begs the believers to calm their apocalyptic hysteria and hold firm to the faith as first received. They are being deceived, "shaken in mind [and] alarmed" by local or itinerant end-time prophets who have proclaimed that the final gathering for the "Day of the Lord" has already arrived (MT 23:37). Deception might come from a human teaching not of the Spirit. There are special appeals to movements of the Spirit (charismatic) and spurious letters from those outside the Pauline circle of disciples. All of this is deception. As a corrective to these misleading pronouncements that the Day of the Lord is already here the writer sets forth specific signs imbedded in events which must come first before the end.

Before the Day of the Lord can appear, two events must occur: a rebellion (apostasy) and in the rebellion the revealing of the "man of lawlessness" (not 'man of sin') who is "destined for destruction" (the son of his own destruction). The writer describes the "lawless one" as the leader of apostasy - the rejection of the Gospel and abandonment of one's faith. To follow the Greek text, he is "the one setting himself [up] against and exalting himself above all that are called gods or as an object of veneration, one sitting in the temple of God, there presenting himself as if he were God." To aver that this is a difficult passage is an understatement. There is no satisfactory identification of the "lawless one" with any person of history, though many have made determined attempts to do so. We would better understand the writer's intent by taking the "lawless one" as a collective term relating to a general fragmenting of Christian faithfulness to the Gospel - thus, "rebellion," which would point toward a growing apostasy or abandonment of belief. This does not answer the question of what is leading to this apostasy among some of the Thessalonians. Perhaps it was the delay in the Parousia which allowed for a number of alternative theories to arise regarding the end time. This certainly is the situation reflected in the three letters of John written near and after this letter.

It is certain that the writer has in mind a lapsing of faith. He suggests that the forces leading to this apostasy, all the work of Satan, are being restrained, perhaps by God working through the faithful remnant of believers, preventing a complete spread of the apostasy. The removal of such a restraint - when the lawless one's time has come, although it makes matters worse for a while, eventually leads to his annihilation by the returning Christ. The working of Satan through the lawless one has  deceived the minds of many who believed the falsehoods they heard, causing them to abandon the true faith. It was a delusion God had allowed so that the full extent of unrighteousness would be revealed and condemned at the coming of Christ.

2nd Thessalonians Chapter 2:13-17 Chosen for Salvation

Now the writer directly addresses the believers of the community who have not been lulled into apostasy (rebellion) by false prophecies, heretical teaching or forged letters. They are the "beloved of the Lord," chosen (because of faith) as the first fruits from the beginning "for salvation through sanctification." These are clearly those who have continued in their faithful belief in the truth (the Gospel) proclaimed to them in the beginning. They are the ones who, rejecting all deceptions, will obtain "the glory of our Lord." But the time of delusion has not ended. The unrestrained attack of the lawless one doing Satan's work lurks close by. Therefore, the writer exhorts the believers to "stand firm and hold fast" to what they were taught, by word and by letter. On this he pronounces his benediction, invoking God and Christ's comfort and strengthening, in heart and mind as they continue "in every good work and word." By doing so they truly become the "first fruits" that make the whole community holy.

July 31, 2014 2nd Thessalonians Chapter 1

2nd Thessalonians Chapter 1

Originally posted Wednesday September 17, 2008 

General Comment: The second letter to the Thessalonians was written approximately four decades after the first. The writer was likely one of Paul's disciples, possibly Timothy, who would have had the authority to write on behalf of Paul. Although some may not understand the point of another person writing in Paul's name we can refer to previous examples of Isaiah, Jeremiah and the Gospel of John as examples where both the authority and teachings of revered men of God were preserved and amended for later generations. In the case of this letter, new issues have arisen in the last decade of the century. Coincident with Roman persecution there was a heightened interest in apocalyptic, end of the world and final judgment themes stirring the imagination. The expectation that Christ was about to return and that God was about to cleanse the world of all evil was "in the air." This same period would draw literary support from Joel, Daniel and Jewish apocalyptic books. It would produce the Book of Revelation and a number of additional non-canonical Jewish writings of similar content. The basic Gospel message of Jesus as preached by Paul was assailed from all sides threatening the unity of what he had begun. This is the context of 2nd Thessalonians in which the community is enjoined to unify around the writer's understanding of what is to come.

2nd Thessalonians Chapter 1:1-4 Salutation and Thanksgiving

The writer has used 1st Thess. as a model with a similar salutation addressed by Paul, Silvanus and Timothy. A subtle change replaces the phrase "the Father" with "our Father" while "the Lord Jesus Christ" is retained. This may seem incidental, an oversight in form but it also may, as we will later read, represent the greater emphasis on the role of Christ as God's agent of the end times. God is not diminished, but "the" Lord is "the" cosmic opposite and ultimate defeater of all other lords, including the one called Caesar, recognized as the lord and savior of the world in Roman Imperial religion.

The writer gives thanks through his praise of the believers growing faith and the communal love which is expressed through that faith. Such steadfast faith and love is a source for the writer's boasting about the Thessalonians to other churches, especially in light of how they have withstood persecutions and afflictions which might have demoralized and weakened those of lesser faith. Because this letter would be widely circulated the thanksgiving praise of the believers' endurance will serve as encouragement and be a model for others to follow.

2nd Thessalonians Chapter 1:5-12 Judgment at Christ's Coming

All four Gospels accept and develop the Jewish idea of the last judgment. In Judaism God is the judge. In early Palestinian Christianity the title Son of Man was adapted from Daniel where it referred to a liberated Israel having been delivered from its enemies (Syria) by God (Dan. 7:13-14). In Christianity the title became that of the cosmic figure of the resurrected Jesus who would return on the clouds as the judge or agent of God's judgment of all humanity - the separation of the wheat from the chaff, the sheep from the goats. Neither Paul nor his successors use this title in the letters attributed to Paul. In all cases it is the "Lord Jesus" who is "revealed from heaven" who implements the "righteous judgment of God." God has already made a judgment between believers and non-believers and the "Lord Jesus" will return to put that judgment into effect.

The writer implies that the "persecutions and afflictions" now being suffered are evidence of God's "righteous judgment." They are the evidence that expose the evil of the perpetrators who are already condemned as compared to the believers who are steadfast in their faith. Indeed, their endurance under threat is evidence of the believers' worthiness to be included in the kingdom of God. There is no indication that these persecutions and afflictions are a sign of an imminent second coming. This serves as a caution against undo enthusiasm among those who interpret the time of suffering in this way. The writer reminds the Thessalonians that the Lord Jesus has yet to be "revealed from heaven." There is more to come.

The judgment of God's justice which will be implemented by the "Lord Jesus" will afflict the afflicter and give relief to the afflicted. Thus the faith of the believers' will be vindicated. The writer uses the visionary language peculiar to all apocalyptic literature: mighty angels, flaming fire, vengeance upon those who reject God and "do not obey the Gospel of our Lord Jesus" (inclusive of Jews and Gentiles). Vengeance is characterized as a "punishment of eternal destruction." This is defined as separation "from the presence [and glory] of the Lord" when he returns and is welcomed and praised (glorified) by the saints - all who have believed in the testimony of the Gospel as proclaimed. "Eternal destruction" as separation is not annihilation or non-existence. It is banishment from the presence of the Lord of all who are not believers.

In view of the writer's interpretation of the judgment, he mentions, as a way of admonishment, his constant prayer that God, through sanctification, will "make them worthy" of their status as those called to faith. In this way and in them the name of Jesus will be glorified just as they will be glorified (in heaven) in him.

July 30, 2014 1st Thessalonians Chapter 5

1st Thessalonians Chapter 5

Originally posted Tuesday September 16, 2008

1st Thessalonians Chapter 5:1-11 Being Prepared

In the first passage Paul has addressed the Thessalonians' concerns about the promised day of redemption, the Parousia of Christ. He encourages them to hold fast to their hope and not to mourn the death of those who have already died, for they, too, will participate with the living when the new age arrives. He continues with a reminder of what they already have learned from him. The "times and seasons" (judgment day) of this final event are unknown. But delay does not allow laxness of faith. Rather it calls for constant vigilance and readiness. In a series of metaphors he echoes the words attributed to Jesus in the Gospels: the Day of the Lord comes as a thief in the night (MT 24:42-44). While nonbelievers rejoice in a false sense of peace and security (Roman Pax Romana) the Day of Wrath will come upon them like the sudden labor pains of a pregnant woman (Isa. 13:6-8).

Although the time cannot be known, the Thessalonians will not be surprised at its coming. They are the children of the light and not of darkness. They "belong to the day" (note the play on words:  "Day" of the Lord) and not to the night. Paul, as did John, sees the symbolic dualisms of day/night, light/darkness and wakefulness/sleeping as comparing two worlds. One is that of the sober and alert Thessalonian believers awaiting the promise of salvation. The other is that of those who remain tethered to the delusion of "peace and security," life as usual. Although the believers will not be surprised on that Day, they will remain alert and ready - a reminder of being found living and doing their faith when the time comes. Doing so will not be easy. The "armor of God" will be necessary for them to persevere during the interim of temptation and suffering, while waiting to obtain the final salvation which will come from and with Christ's return. Salvation in Paul is always understood as both preliminary and final. The person who confesses faith in Christ, or more exactly the promise which is fulfilled in Christ, has one foot in the age to come, set on the path to the final step of redemption by Christ upon his return. Perseverance until that time is not possible on one's own. Paul stresses the need for all members of the community to "encourage one another and build up each other" drawing courage and strength from the Spirit, multiplied and enhanced through the efforts of all for all.

1st Thessalonians Chapter 5:12-28 Final Exhortations

Paul has not mentioned any specific structure of community leadership for Thessalonica. According to this passage there are "those who labor among you," who would be fellow evangelists who have worked with him in Macedonia. These are the pastors and teachers whose task it is to nurture the church and foster its growth after Paul has left. The members are to respect and "esteem them very highly" with their love. They should welcome prophets and listen to the voice of the Spirit while, at the same time, testing everything for spiritual authenticity.

As in all the churches Paul urges peace among the members, for peace - living quietly, minding their own affairs and working with their own hands, is a source of unity. Idlers are to be admonished; the faint hearted encouraged; the weak helped and all this in a spirit of patience. Doing good, abstaining from every form of evil, praying and giving thanks in all things are signs of living in the will of God.

He closes with his own prayer for God's grace and peace to be with them and for their "complete sanctification" so that they will be kept sound and blameless in "spirit and soul and body" (the whole person) when the Lord returns.

July 29, 2014 1st Thessalonians Chapter 4

1st Thessalonians Chapter 4

Originally posted Monday September 15, 2008 

1st Thessalonians Chapter 4:1-12 A Life Pleasing to God

All of Paul's letters contain a directive relating to and defining a life pleasing to God, the "fullness of life in Christ." For the most part such passages address the issues of sexual morality and relationships within the church community. The life pleasing to God is not encouraged simply because this is the right thing to do. It is Paul's way of pointing out the transformational change from the believer's past life as an idolatrous pagan whose sexual morals were understood to tend toward promiscuity (stereotypically as in vs. 5; Wis. 14:12ff) to the morally appropriate life in Christ. The believers are exhorted to adhere to what they first learned from Paul, for which he commends them for already doing. Like a good teacher, he urges them to do so even more, examining their thoughts, words and deeds to rid themselves of all impurity. This, Paul writes, is their sanctification, the path to holiness and honor. Underlying this injunction is the clear separation Paul sees between the world of the believer and the world "outside" the church community. In the community "self control" is a goal of spiritual introspection, to "abstain from fornication, lustful passion, and wronging another member by adultery (vss. 4-6)." He punctuates these moral imperatives with the warning that the Lord (Christ) will judge (avenge) those who reject these teachings and fail to live according to God's call to holiness. His mention of the Holy Spirit here is not gratuitous for, according to Paul, it is through the Holy Spirit and not human authority that God has taught these moral values.

Although Paul writes that the Thessalonians do not need to be reminded of the love for one another which serves as the binding force for unity in the community, he will do so nonetheless. As with moral values, through the Spirit, God has taught them "to love one another" and, Paul writes, they are already doing so, not just within their local community but throughout all the churches of Macedonia. But he also urges them to express that love in specific ways: to live quietly (peacefully); to mind their own affairs and to work with their own hands. These expressions of love and respect within the community have two outcomes. First it will provide a clearly observable difference between how believers and nonbelievers act toward one another in their respective communities. Second, but not removed from the first, is the self sufficiency derived from individual labor, working with one's own hands and not becoming dependent on others to provide sustenance.

1st Thessalonians Chapter 4:13-18 The Parousia

There is another distinguishing feature that separates those inside the community with those outside: hope in the return of Christ and the beginning of the God's reign. However, there is a concern requiring Paul's assuring words. There was an expectation, probably fueled by Paul's own predictions that Christ's return would be happening very soon, perhaps before anyone had died. But this was not realized and some church members had died. The Thessalonians understood what the Parousia would mean for themselves - being with Christ in the heavenly places. But they are deeply distressed about those who had already died. What of them? Paul begins with his well reasoned claim that since Jesus died and rose from death, God will also raise those believers who have died and will bring them with Christ to heaven. So, Paul writes, they should not grieve as those who do not share this hope. There is more. In what was no doubt a Christian Psalm or creedal statement used in worship, Paul declares the rhapsodic, visionary events to come using themes common in Jewish Apocalyptic writings. They include the shouted command of the Lord; the Archangel Michael's call to the living and the dead; the sound of God's trumpet; Christ's descent in the clouds; the resurrection and raising of the dead first and then the living to meet with Christ in the air (heaven) where they will be forever. This is the hope of the Thessalonians, a hope to be repeated to one another for encouragement.

Much has been made of this passage, claiming it as a description of the "rapture" in which all believers, the living and the dead, will be raised and "rescued from the wrath (of God) that is coming" (1:10). Everyone else (non-believers) will be "left behind." This concept of a rapture is just a literary convergence of Paul's declaration with that of the book of Revelation. There is no "left behind" in Paul. For him this is the end of the old age. All that was part of the old age and has not been rescued from the wrath of God has been wiped away. The realm of Satan has come to an end. What is left is God's Kingdom.

At least five theories of when the rapture will occur are in vogue among those who claim it as doctrine. Also there have been a number of formulations as to the dating of such an event, the most recent date being May 21, 2011. Of course these dates are changed each time the old date proves to be wrong, a convenient way to keep the idea alive (e.g. the Millerites of 1843). The phenomena which gave birth to such interest were part of the 19th century revivals of England and America. Since then it has become a mainstay of fundamentalist doctrine. One thing is certain about the rapture: it has made a lot of money for those who write books about it and those preachers who use it to convince their parishioners - in the pews and in their living rooms watching television, to give now before it is too late.

As for John Wesley, he seems to have been an "amillennialist." While he did believe in a second coming of Christ at the end of history, it was not for a one thousand year reign as believed by the millennialists.  For him it was sufficient to know that at Christ's return there would be the general resurrection of the dead and a final judgment. As he writes, "Christianity, as it includes the whole moral law of God both by way of injunction and of promise, if we will hear him, is designed of God to be the last of all his dispensations. There is no other to come after this. This is to endure to the consummation of all things. Of consequence, all such new revelations are of Satan and not of God and all pretenses to another more perfect dispensation fall to the ground"

For Wesley, the age of Christ began with his resurrection and the establishment of the Church over which he is Lord. The ultimate return of Christ and reign of God will come when it comes. All other theories "fall to the ground."

July 28, 2014 1st Thessalonians Chapter 3

1st Thessalonians Chapter 3

Originally posted Friday September 12, 2008

1st Thessalonians Chapter 3:1-5 Paul Sends Timothy to Thessalonica

In the previous chapter Paul expresses his eagerness to visit the Thessalonians' community, a trip which has so far been blocked by Satan. In his time and culture the forces of the universe - including the planets, stars and a host of "powers and principalities" - continually conspired to control the actions of human beings. Satan was, in Jewish cosmology, the composite of all these entities, always working against God's will. We do not read an explanation of how it is that Satan's actions are able to trump God's will. That it often does is at the least a testimony to the ancient mind's belief in his power to interfere with the desire of others to do God's will.

Paul cannot make the journey but does not wish to wait any longer to find a way to be there in spirit if not face to face. Because he has not heard any news from the Thessalonians he has become concerned that the believers have been tempted by the "tempter" (Satan) to abandon their faith. Accordingly, he decides to send Timothy while he remains alone in Athens (Acts 17:10-15). Timothy's instructions are to "strengthen and encourage" the Thessalonians in their faith so that they will not be "shaken by these persecutions" (2:14), which he understands as having come from Satan. Timothy, one of Paul's accomplished, fellow evangelists, is well qualified to act in Paul's name and with his authority. Paul reminds the believers that he had warned them of such persecution. He sees persecution as unavoidable and an inevitable part of being a faithful Christian who lives a life in Christ for all the entire hostile world to see. Modern day Christians may not experience "persecution" in the way Paul and the Thessalonians did. However, to be ridiculed or at least to be a cause of some puzzlement to unchurched friends and relatives because of one's commitment to the Church, its worshipping community and ministries carried out in God's name, is not unknown. If we take seriously and act faithfully on our promise of membership to support the Church with our prayers, presence, gifts and service, we may well, as did the Thessalonians, appear to live in another world. Of course, we do!

1st Thessalonians Chapter 3:6-13 Timothy's Encouraging Report

We can almost see this scene in our mind's eye. Paul is seated at his desk writing this letter and all of a sudden Timothy walks through the door with good news from Thessalonica that their faith and love are intact. What timing! Paul is exuberant. His anxieties are relieved. Everything is well with the Thessalonians who "always remember [him] kindly and long to see [him]." Not only has Timothy encouraged the Thessalonians, they have been an encouragement to Paul and his co-workers because of their steadfast faith even in the face of persecution. Paul can say to them that their encouragement has made his life less anxious. At the same time he exhorts them to continue to "stand firm in the Lord." The joy he feels overflows in thanksgiving to God. He promises that he will continue to pray for the opportunity to see them "face to face and supply (not restore) what is lacking in [their] faith." There is no intended criticism as if their faith were not strong enough. Paul has already written otherwise. To "supply what is lacking" is to add further understanding of what their faith calls them to be. They are, after all, "babes in Christ," who can and will profit from the teaching available from this venerable apostle.

Vss. 11-13 are in the form of a benediction but serve more as a doxological prayer pronounced over the previous words of joyful thanksgiving. It is a prayer offered with an assurance of it being answered by God in a positive way. He is sure God will lead Paul back to Thessalonica, guide the believers to "abound in love for one another" just as Paul loves them. Thereby they will excel in holiness and stand blameless before God on that day when Christ returns "with all his saints."

July 27, 2014 1st Thessalonians Chapter 2

1st Thessalonians Chapter 2

Originally posted Thursday September 11, 2008

1st Thessalonians Chapter 2:1-16 Paul's Ministry in Thessalonica

Paul reviews the background of his first visit to Thessalonica. He had come from Philippi where he had been arrested, put in prison and "shamefully mistreated" (Acts 16:16-40), but not before establishing a church community which would be a major supporter of Paul's subsequent missionary work in Macedonia and Achaia. As always he gives thanks to God for his courage to continue preaching the Gospel, now among the Thessalonians "in spite of great opposition" (Acts 17:1-9). The "opposition" had brought a charge of sedition against Paul and Silas by claiming they were promoting a king other than Caesar (Jesus as Messiah). Acts portrays the opposition as coming from the Synagogue, but it is doubtful they would have exposed themselves to a similar charge since they too were expecting a Messiah who would overthrow Roman Imperialism. As we will later read, the opposition was from the Thessalonians "fellow countrymen," the Gentiles.

He follows with a description of his approach to evangelizing. This may sound as if he were defending himself against accusations of using shabby sales techniques, promising an easy religion while seeking to take advantage of Thessalonian hospitality. He is direct in giving credit to God who has "approved" Paul and his co-workers (by calling him as an apostle and evangelists to the Gentiles). Being approved by the God whom Paul evokes as a witness, he acts in ways which are pleasing to God who "examines our hearts" from whence truth arises. There was no flattery or greedy self interest in Paul's motives. If that were the case he would have used deception and sought human praise. To do so would have grossly cheapened and weakened the message of the Gospel. Paul did not take the easy way with the message. As we say, he "told it like it was" without concern for those who would rather not be challenged by the full meaning of a life in and of Christ. Paul would consider himself in harmony will Dietrich Bonheoffer's conviction that there is no such thing as cheap grace (The Cost of Discipleship,1937).

Paul and his co-evangelists could have arrived acting like "heavyweights" making demands for material support as other (unnamed) apostles of Christ had. Instead they "became infants among you (meek, unassuming, without pretension) and were as a nurse "tenderly caring for her own children." As a clear demonstration of how deeply they cared for the Thessalonians they shared not only the Gospel message like some visiting peddler of the word passing through, but shared themselves as well (perhaps another reference to the meaning of becoming as infants, being humble and on an equal footing with his listeners).

To avoid being a financial burden the evangelists "paid their own way," working "night and day" at their trade (Paul was a worker in animal skins). In this way the Gospel could be proclaimed unimpeded by the necessity of wages. Paul understood his own reward was not in food and lodging. It would be in the transformation of the lives of these pagans giving up their idols and sinful ways, living worthily of the God "who calls [them] into his own kingdom and glory."

Because the Gospel has come to the Thessalonians without burden to them, its presentation has taken on the character and power of being from God, not manufactured for the sake of gain. This was no "canned" speech from a script offered for applause and congratulations. It was God's word which is effective only when "at work in...believers." By "at work in you" Paul has in mind the way in which the Thessalonians suffered from their own "fellow countrymen." This was much in the same way as the churches of Judea had suffered at the hands of those "who killed Jesus, the prophets and had driven [him] out". In Paul's view suffering on behalf of Christ is always an example of God's word being at work in the believer. It is unfortunate that Paul's casting blame for Jesus' death upon certain Jews is often understood as corporate blame on all Jews rather than a reference to that group of leaders who had collaborated with Pilate to have Jesus crucified. Paul may believe that for now all non-believing Jews are lost and cut off from God. Yet a decade or so later, he will write extensively in Romans 9-11 that all Jews will ultimately be included in God's kingdom. This is not the conclusion of religious bigotry but of a deep love for his own people which runs as deeply as does his love for the Thessalonians and all others for whom he has labored, in his own time and in ours.

1st Thessalonians Chapter 2:17-20 Paul's Wish for Another visit

Paul regrets that he has not had the opportunity to revisit the Thessalonians since his first time among them. He has felt like an orphan separated from his family - the family of God. Although he has wanted to visit on many occasions, eager to "see [them] face to face," Satan has always gotten in the way - a typical Pauline way of understanding situations in which his plans are blocked. His disappointment over not being able to visit is genuine for it is rooted in a certain pride he has in the community. They are his "hope, joy and crown of boasting" which he looks forward to presenting "before the Lord" at his coming (Parousia). This may sound like a heavenly "show and tell," but Paul is sincere in the certainty of his view of the future. For him, on that day when Christ returns he will be filled with pride, not in himself but in this community of believers who have made their choice for a different life, lived in, through and for Christ.

July 26, 2014 1st Thessalonians Chapter 1

1st Thessalonians Chapter 1

Originally posted Wednesday September 10, 2008

General Comment: This letter holds a very special place among all the writings included in the New Testament. It is the oldest document that has survived the initial process of creating the Canon as received. It is also the earliest of Paul's authentic letters - written from Corinth in 50/51 CE several months after the church was established. Therefore it gives us an excellent view of his writing and the issues that faced the Gentile Christians of mid first century. Although some writers propose the church was a mixture of Jews and Gentiles, the Jews would have certainly been a distinctly small minority. Acts 17:1-9 presents a situation in which the Jewish Synagogue initiated a riot in opposition to Paul's preaching, eventually dragging "Jason and some of the believers before the city magistrates." In this abbreviated version of the story, Paul and Silas were encouraged to leave the city the very same night. This does not do justice to the reality of Paul's visit as he reports it. In this letter he mentions as a word of praise and thanksgiving that they became believers "in spite of persecution." We should keep in mind that one of the major themes that Luke develops in Acts is the fierce resistance to Christianity by essentially all Hellenistic Jews. The resistance was surely there but it was from the Thessalonians' "fellow countrymen" (Gentles) and not from the Jews. The letter before us is a testimony to Paul's presence in Thessalonica for a period of time sufficient to establish a lasting community.

1st Thessalonians Chapter 1 Salutation/The Thessalonians' Faith and Example

Paul does not identify himself as an apostle chosen by God as he does in his later letters, perhaps because he has just recently been with the recipients who do not require an introduction. He is, as he often was, with Silvanus and Timothy, one of his most effective and important disciples (Acts 16:1-2). The three evangelists were also co-workers in the establishment of the church in Corinth (2 Cor. 1:19). The address is not to the church inThessalonica but "of the Thessalonians who are in God the Father and the Lord Jesus Christ," to whom Paul extends the grace of God and Christ, Thus Paul establishes the centering point of the community - not on the evangelists but on and in God and Christ. As the Church they are more than just a gathering of people which the word can imply. They are the "people called out." They are the ones who have been chosen by God to receive the Gospel.

Paul offers his prayer of thanksgiving to God for the community's faith, love and steadfastness of hope. These are not indicators of specific acts among the members but serve as complimentary terms of endearment which, at the same time, express Paul's own hope that such qualities remain strong among the members. These Thessalonians are chosen by God. Paul knows this to be so because of the manner in which his preaching was received - in power and in the Holy Spirit and with full conviction. Perhaps their acceptance of Paul and of the Gospel was more than Paul had expected for this very pagan city. He attributes the convincing nature of the success to the power of God through the Spirit which he sees as already at work among the Thessalonians (God's prevenient grace).

We have no information on how long Paul stayed in Thessalonica. It was long enough for him to gauge how well they had grasped the basic tenets of the Gospel, for he notes how quickly they became imitators of the evangelists and Christ in spite of the rejection they experienced from fellow citizens. The "imitation" may be understood as their "steadfastness of hope" in God's promise even when that hope was being assailed as absurd by their detractors. From Paul's vantage point in Corinth and his further evangelistic efforts after leaving Thessalonica, he can offer them praise for the exceptional example of their faith in God which has impressed others who are hearing the Gospel for the first time. Indeed, the word of their faith example, their turning away from worshipping of idols to serving God has preceded Paul and is known without his mentioning. This is a testimony to the influence the good work of one community can have in other places. Those who were yet to offer up their faith in Christ, more readily did so on evidence of the experience of others. 

The closing vs. 10 is important in its introduction of several defining factors of Paul's Gospel message. The act of faith which brings one within the family of God is not static. One does not become a believer and then ignore the future. Faith gives rise to hope and hope is always directed to the future. In Paul's message the future for which the Thessalonians were waiting was seen in apocalyptic terms. It was the end of the age, the dividing point in history. It was a time of God's intervening wrath against the evil of the world. It would be initiated by the return (Parousia) of "[God's] Son from heaven, the one whom God has raised and who will rescue the believers from the coming wrath [of judgment]." The Christian life was oriented toward waiting and being prepared for that event. As we will read later in the letter there is more to know of this waiting time which will define the "interim ethics," the believer's ongoing life in Christ.

Why would Greek Gentiles accept such a message? The answer is too complex for this commentary but we can consider a few basic possibilities. Gentiles had been drawn to Synagogues because of Jewish monotheism and ethical law. This offered a significant relief from the panoply of deities, spirits, lords, demons and a host of cosmic powers which were capriciously indifferent, selfishly demanding and with no quality of justice or compassion. They were in general ethically challenged egotists who had to be appeased. Any passage through their powers which would eventually bring one to the Elysium Fields was as daunting as perfectly following the Law of Moses. The Christian message of one Lord under whose feet all of these powers and principalities had been subdued and the access to the heavenly places through one's faith in this one Lord must have been a welcomed alternative. Add to this the stress on family, moral rectitude and a social egalitarianism rooted in love and the impartiality of the one God and we have a fair view of why the Gentiles were so easily drawn to Christ. Christianity was, by contrast to what the Gentiles had known, a hopeful faith.

These reasons may sound far removed from the 21st century in which empirical evidence is more important than emotion. We live in a world not unlike the one experienced by 1st century pagans. The perceived forces arrayed against humanity today are both the same and yet more complex in the masks they wear. There are still many gods and lords that demand our allegiance but we do not look upon religion as a means of escape, a sop to comfort our disquieted lives. Instead, we embrace the ambiguities of life in a "nevertheless" pronouncement of hope. Not hope of discarding reality but of changing it. Our faith is in the one who came to change our minds by speaking to our hearts. So we do not despair at the evil of injustice and indifference to the oppressive suffering of others. We leave our prayers at the altar and express our hope as co-workers with God through action to make the world as God intended it to be. It is this absurd hope that invites  us to the battle field where the only effective ammunition is love - a Christ-like love which sets aside grasping after personal divinity and embraces the likeness of mankind.

July 25, 2014 Colossians Chapter 4

Colossians Chapter 4

Originally posted Tuesday September 9, 2008

Colossians Chapter 4:2-6 Further Instructions

Paul urges the Colossians to a life of devotion in prayer, not only for themselves but also for Paul and his co-workers. Such devoted prayer requires alertness to the moment which closes off the intrusions of the world. Prayer to God is not to be tainted by distractions but filled with thanksgiving. Paul is particularly interested in their asking God to "open to [him] a door for the word" so he may continue to "declare the mystery of Christ," revealing it in a clear fashion to the Gentiles," a vocation which has caused imprisonment more than once. Revealing the word clearly would mean that his words would be provided and enriched by the Spirit.

In a rare reference to relationships between believers and "outsiders," Paul urges the Colossians to use their "opportunity" wisely. The translations that read "time" miss the point of the Greek. Every encounter with the outsider is an opportunity to share the mystery of Christ. Thus he adds that the believer's speech should by "gracious [and] seasoned with salt." His use of the adverb "wisely" as an attribute of the use of one's time relates to the believer's openness to the guidance of the Holy Spirit who will provide the answers to outsiders' questions. Being gracious in one's speech rules out any obnoxious persistence, leaving no room for questions or doubt in the mind of the hearer. Gracious speech is welcoming of response. Having one's speech "seasoned with salt" reflects one's style of speaking. Is it attractive, winsome, and engaging? This is not idle chatter or small talk. It is "making the most of the opportunity" God has provided.

Colossians Chapter 4:7-18 Final Greetings and Benediction

The first few verses of this passage are the same as in Ephesians. The writer has added Onesimus, a fellow Colossian, who will travel to Colossae with Tychicus, the bearer of the letter who will bring news of Paul's situation. He adds the usual greetings from those who remain with Paul. Of interest is the mention of familiar names: a fellow prisoner, Aristarchus, from Macedonia; Mark, the cousin of Barnabas both who had separated from Paul because of disagreements; and Jesus now called by the Greek form, Justus. These latter three are referred to as the only remaining Jewish Christian coworkers with Paul. Luke "the beloved Physician" makes his first appearance as an associate of Paul. This reference was used by late second century leaders as the basis for adding Luke's name to the "Gospel According to Luke" and attributing "The Book of Acts" to the same person.

In the writer's greetings he adds the believers in Laodicea, a church established by Epaphras as were the Christian communities in Colossae and Hierapolis. These three communities were within fifteen miles of each other, almost three points on a triangle east of Ephesus. He greets Nympha, another woman who leads a church in her house. He gives instructions that this letter is to be read in Laodicea (and no doubt in Hierapolis) and the one to Laodicea be read in Colossae. It was by this method that Paul's letters were first copied and distributed to churches throughout the many provinces, many of whose names and locations are unknown to us. 

The last verse before the benediction, which Paul writes in his own hand, is rather enigmatic. All we can do is speculate as to its reference to Archippus. However, since he is being associated with Paul and "work received from the Lord" is usually associated with spreading the Gospel, we might be close to correct in concluding that Archippus is part of one of the three churches and is responsible for evangelizing the surrounding towns. This would be in keeping with Paul's method of sending out co-workers as evangelists from churches he has established.

The benediction is very brief, asking only that he be remembered as one who is in chains on their behalf.

July 24, 2014 Colossians Chapter 3

Colossians Chapter 3

Originally posted Monday September 8, 2008

Colossians Chapter 3:1-18 The New Life in Christ

Paul's exposition on the supremacy of Christ over all things in heaven and on earth was followed by a second on the fullness of life in Christ. His claim for the Christian is that a life in Christ does not need attachments or enhancements drawn from human traditions, be they Greek cosmology, Hellenistic Judaism or visionary scenes from the end times. Christ is superlatively more than enough. Anything else is not of God and cannot be discerned from the indwelling Spirit of Christ. In this passage Paul moves on to things that matter in the believer's life in Christ. Of first importance is to set one's mind on heavenly things, not earthly, for that is where Christ is. The believer understands that their old self died and was buried with Christ in baptism and so, is "hidden with Christ in God" (the assurance of understanding in 2:2). To be "hidden with Christ" is to be kept spiritually (not physically) safe until the time arrives when Christ is revealed (on the last day) and the believer is "revealed with him in glory" (in heaven). Paul may be thinking in terms of those who have already died as well as those who are still living. As we will see elsewhere Paul understands the "revealing" of the living and dead to be the outcome of a general resurrection on the last day.

Not only is this New Life concerned with the believer's attention to heavenly things, but with personal behavior in the present as well. The "ways" they once followed "when...living among such people" (pagans) - specifically noted as involving sexual immorality, lead to condemnation (God's wrath). These "ways" are to be "put to death" along with the more inter-relational evils (anger, rage, malice, slander, abusive language and lying to name a few). The believer who has put off the old self and donned the new has nothing to do with these old ways of behaving. This is Paul's image of the new creation in Christ (2 Cor. 5:17) which is always being renewed and moving closer in character to that of God where all the differences that separate people disappear in the all encompassing Christ.

Instead of the old ways which have been put aside, the believer is now elevated in Christ to the status of the chosen, holy and beloved of God. Paul urges them to be clothed with attributes reflecting such a status - compassion, kindness, humility, meekness, forgiveness, patience and "love which binds everything together in perfect harmony." All of these qualities are known in Christ and their practice leads to "the peace of Christ" which rules in the believer's heart.

Paul has given a strong case for what lies at the heart of his understanding of the new creation in Christ. It is nothing less than transformation (2 Cor. 3:18), being of the same mind that was in Christ (Phil. 2:5). Yet, as we read in this text, transformation is not instantaneous. As he writes in3:10 there is a process of renewal  in which the believer is "[in the process of] being renewed in knowledge" according to the image in which all humanity was created, the very image of God where image is character and vocation (Gen 1:27-28). This renewal is not a maintaining of the status quo before God as a servant-disciple. It is a renewal that acquires understanding which leads to spiritual growth. As John Wesley put it, this is the product of God's sanctifying grace whereby we aspire to and move toward holiness and its perfection. Is this idealism? Certainly, but it is not a path we need to follow by ourselves. Paul understands transformation as the work of the person in community, the Church. This is not a self-help trip. There are fellow travelers as much in need as we are of nourishing the God-shaped space in our souls. No matter where we are along the path there will be those who will offer us grace and those to whom we will offer grace. The Church needs such travelers. The world needs such travelers.

Colossians Chapter 3:18-4:1 Rules for Christian Households

This household code is briefer but in content is essentially the same as the one in Ephesians5:21-6:9 with much of the wording copied verbatim. The code covers husband/wife, child/parent and master/slave relationships and the lines of authority. As with Ephesians it is based on a tiered patriarchal system in which one's ultimate duty in obedience is owed to Christ as Lord over all. Whatever our unease over such an archaic system the Christian code is a cut above others in which women and children were close to being regarded as property or, in the case of wives, matters of social convenience. In the Church there was the underlying demand that relationships were to be rooted in Christ, meaning the love of Christ for the Church which leads to mutual - and not one sided, self-sacrifice and respect. Paul's church relationships with women are particularly interesting in that there is an understanding of equality in all levels of the work of the church, business ownership and acceptance as teachers. As he wrote in Galatians, in Christ there is no male or female, a truth lost on many religious communities.