I
Thessalonians 2:13-20
I.
V. 13-16
A. V.
13
i.
The message preached by Paul, Silvanus,
and Timothy was from God, it was not their own.
Multiple messengers, but one message.
ii. It
is “the word” that is at work, or active in their lives
iii. “accept” lays more emphasis on the action of
the hearers
B. V.
14
i.
Paul often instructs Christians to
imitate, but here he says they have already become imitators
ii. The
church’s geographical location is in Judea, but its actual location is in
Christ Jesus
iii. It
was the Jewish Zealots who were probably the source of the Judaizing faction we
see in Galatians
·
Paul himself could have been one of the
Jewish, or Judean, persecutors
iv. Clearly
identifies the persecutors of the Thessalonians, at least the ones Paul is
referring to in this instance, as being gentiles
v. They
did not deliberately seek to imitate the Judean churches, but it happened
because of circumstances
vi. Since
church simply means “the called out”, or “called together”, “in Christ Jesus”
specifies those Paul is referring to as Christian churches, not synagogues
·
“In Christ Jesus” ties together the
diverse Thessalonians and Judeans
vii. That
the Thessalonians so doggedly held to their new faith, shows that they had
sincerely adopted the Christian worldview, that to them it “made more sense”
C. V.
15
i.
It would be more accurate to describe
Paul’s language as anti-Judaism than anti-Semitic
ii. “the
Jews” is a restrictive clause
iii. “kill”
is a general term reflecting the role of the Sanhedrin in Jesus’ death
iv. Pagan
critiques of Jews were socially driven, Paul’s was theological
v. Cf.
I Kings 19.10-14; II Chronicles 36.15; Jeremiah 2.7-8; Ezekiel 14.9-11; 34; Matthew
23:31-36; Hebrews 11.32-38
vi. Elsewhere,
Paul expresses his love for the Jewish people (cf. Romans 9:1-3)
·
Hard to paint Paul as being anti-Semitic
since his policy was to go to the Jews first.
D. V.
16
i.
The being blocked from proclaiming the
gospel to the gentiles anticipates Satan blocking them from returning to the
Thessalonians
ii. Their
sins are heaped up because they become an active barrier to others receiving
the gospel
iii. God’s
anger or wrath on Israel was an OT theme
·
The governor of Judea at the time of
Paul’s writing was Cumanus (r. 48-52 AD).
During his rule, thousands of Jewish pilgrims were butchered during the
Passover of 49 or 50 AD, and internecine war almost erupted between Jews and
Samaritans. In fact, the high priests
and some other Jewish leaders were sent to Rome in chains
·
Claudius’ banishment of Jews from Rome
in 49 AD. Cf. Aquila and Priscilla arriving
from Rome in Acts 18:1-3
·
Or was the wrath of God is about to come on the Jews mentioned by
Paul?
II. V.
17-20
A. V.
17
i.
Paul and Silas were “orphaned”, or “torn
away” from them. In the ancient world,
orphan could apply to parents separated from their children, as well as
children separated from their parents
ii. Implies
that this letter comes fairly soon after Paul’s stay in Thessalonica
iii. Paul’s
desire was partially motivated by the forced separation from the Thessalonians
iv. Separation
is in person, but not in heart
B. V.
18
i.
How was Satan involved? Is it a reference to their prior experience
in Thessalonica and Berea?
ii. Paul’s
references to Satan occur in letters to Corinth or written from Corinth
·
Cf. I Corinthians 16:12; II Corinthians
2:11; 11:13-15; also I Thessalonians 3:5
iii. Satan
couldn’t stop Jesus at the cross, but he can stop the message of God’s victory
C. V.
19
i.
The Thessalonians are their joy and
their hope, similar to how parents view their children
·
Paul doesn’t have hope for them, they
are his hope
·
Cf. I Corinthians 1:29-31 & Jeremiah
9:23-24
ii. Crown
is not the mark of royalty, but rather the crown, or wreath bestowed on those
victories in the races or games held in Paul’s day. A sign of victory and achievement, not power
or royalty.
·
Crown=stephanos
·
Cf. Proverbs 16:31
·
Cf. Philippians 4:1
iii. Could
its use with the Thessalonians be an acknowledgement of Thessalonica’s
relationship with the emperor, as the term would be used to refer to any visit
he made to the city
·
“in the year 69 of the first parousia of the god Hadrian in Greece”-
an inscription from Tegea dated 192-193 AD
·
Cf. I Corinthians 15:23 for the only use
of parousia outside of the Thessalonian letters
D. V.
20
i.
“Glory” becomes a substitute for
“crown”, because “crown” implies an ending.