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Introduction

When we get to the second chapter of this epistle, the apostle Paul reminds them of how it was that the gospel was first brought to them. We know that Paul was there for three successive sabbaths, and we can see here just how much authenticity can be contained within such a short space of time.

The Text

“For yourselves, brethren, know our entrance in unto you, that it was not in vain: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention . . . ” (1 Thess. 2:1–12).

Summary of the Text

Paul begins the second chapter by reminding the Thessalonians how Paul and his companions had first arrived in their city, and how it was not a vain entrance (v. 1). Even though they had been shamefully treated at Philippi (Acts 16), that did not make them hesitant in Thessalonica, even though there was much turmoil (v. 2). Paul then moves into a description of their ministry approach, which is a paradigm of true ministry. They were not deceitful, they were not unclean, they were not tricky (v. 3). Since God had entrusted them with the gospel, they spoke as men who needed to please the God who sees the hearts of all men (v. 4). Paul then swears here—as God is witness—they did not flatter, and they did not use ministry as a blanket to hide their greed (v. 5). Although as an apostle he could have set up an expense account, but they did not. They did not seek to be a burden, and did not seek for glory, from the Thessalonians, or any others (v. 6). Rather, they were gentle with them, the way a nursing mother is (v. 7). Because the Thessalonians were dear to them, they sought to impart the gospel to them, along with their own souls (v. 8). He reminds them of how they labored night and day in order to avoid being a financial burden, and in order to be able preach the gospel for free (v. 9). You are witnesses, Paul says, and then he swears again—God is also witness—how holy, just, and unblameworthy they were (v. 10). They knew how much like a father they were, in exhorting, and comforting, and charging (v. 11). The point was that the Thessalonians might learn to walk worthy of God, the same God who called them into His kingdom and glory (v. 12).

Glory, Gold and Girls

When ministries go astray, it is very common for the problem to be located in one of these three areas. And because sins are like grapes—they come in bunches—it is not unusual to find that ministries shipwreck because of all three. It is striking that Paul, when recounting the blameless nature of his ministry among them, touches on all three points.

First, we see that Paul says “nor of men sought we glory” (v. 6). Second, he also says (repeatedly) that they did not have a cloak “of covetousness” (v. 5). They were not financially burdensome (v. 6). They labored night and day to prevent the expenses from falling on the Thessalonians (v. 9). And third, Paul says that their appeal did not make room for “uncleanness” (v. 3). He uses this word in a sexual sense a little bit later in the epistle (1 Thess. 4:7), and his use is overwhelmingly sexual in other places (Rom. 1:24; 2 Cor. 12:2; Gal. 5:19; Eph 4:19; Eph. 5:3; Col. 3:5). So the ministry is not to be used as a means of meeting girls.

A Mother and Father in Ministry

The way God created us, children require both a father and mother. The demeanor that is characteristic of both father and mother are supposed to be present in godly ministry. We see that clearly in this passage. Let’s start with mothers (v. 7). The ministers and leaders in the church are supposed to be kind and gentle (epios) as they care for the flock. They are supposed to do this as a nursing mother (trophos) would behave as she cherishes (thalpo) her children. What we are talking about is the epitome of tenderness. All of this is stereotyping, of course, and perfectly monstrous.

At the same time, ministers are also supposed to be fathers in the church (v. 11). You remember, Paul says, how we behaved in your midst as fathers do with their children. The three characteristics of this kind of paternal care that Paul mentions are exhortation, encouragement, and charging. The ministry team at Thessalonica wanted the Thessalonians to stand up straight. We see later on in this letter that this is exactly what they did do.

The Grace of Walking Worthy

This section concludes with Paul explaining the whole direction of his pastoral ministry with the Thessalonians, which lines up nicely with the direction of his pastoral ministry with allbelievers, as we see elsewhere in his epistles. He wants to present every man perfect or complete in Christ. That is what he is after (Col. 1:28). He is not aiming low.

In this place, God had called the Thessalonians into His kingdom and glory (having done so entirely by grace), and then he crowns this comment by saying that the Thessalonians had been exhorted to walk worthy of God. But break this down, and reflect on the deeper meaning that has to be here. How is it possible to walk worthy of grace?

Doesn’t grace mean that we are unworthy? Doesn’t worth mean that it is not grace? There really is a mystery here. Jesus tells us that after we have done everything that He requires of us, we should respond by saying we are worthless servants, and only did what was required (Luke 17:10). But this same Jesus says, also of a servant who did what he should have done, “well done, good and faithful servant” (Matt. 25:21, 23). What is it to be worthy in the light of God’s grace? It is to know that you are not worthy, and in that knowledge, by faith alone, to stand up straight. You are standing in Christ, so stand up.

Here is the paradox in a nutshell: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). What do we need? We need mercy and grace. Where do we come? We come to the throne of grace. How do we come? Not crawling on all fours—we come boldly. This is a knot that no sinful man can untie. The only one who could untie it is Jesus Christ, which He has done, and He is the only reason we stand.

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Introduction

Philosophers call one branch of their discipline epistemology. This is the branch of philosophy that seeks to answer the question of how we know what we know. And how do we know that we know that? For them it is a matter of figuring out an intellectual problem, which is a big part of their problem. Knowledge is grace. It is a gift. It is the kindness of God.

The Text

“Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father . . .” (1 Thess. 1:1–10).

Summary of the Text

Paul begins with his standard greeting of grace and peace (v. 1), but in this he is joined by Timothy and Silvanas, who was probably Silas (v. 1). The church of the Thessalonians was located in God the Father, and in the Lord Jesus Christ (v. 1). Paul always gave thanks to God for them in his prayers (v. 2), never forgetting what a hard-working bunch of Christians they were in the sight of God (v. 3). They were characterized by the work of faith, the labor of love, and the patience of hope. Paul was confident of their election by God (v. 4). Not only did he know their work, he was confident that they also knew his. They knew what kind of men Paul’s group had been. The gospel came to them, not just in words, but in power, in the Spirit, and in much assurance (v. 5). They decided to follow Paul’s band, and the Lord also, having received the word in much affliction (v. 6). Notice that the same word is used to describe much assurance and much affliction. The two go together. They also received it in the joy of the Holy Spirit, which also is fitting (v. 6). They were good examples to all believers throughout Macedonia and Achaia, which was northern and southern Greece (v. 7). Word about their faith spread even past Greece to regions beyond (v. 8). What spread was news about their faith in God so that Paul did not need to say anything—although he probably would have. They tell Paul the story of how the Thessalonians received him, and how they turned from idols to the living God (v. 9). They also had been taught to wait for the Son from heaven, the same one whom God raised from the dead, and who delivered us all from the wrath to come (v. 10).

The Church in Thessalonica

When Paul and Silas first came to Thessalonica, they went to the synagogue of the Jews, and Paul reasoned with the Jews there for three consecutive sabbath days (Acts 17:1-2). He reasoned with them from the Scriptures, showing how it was necessary that the Christ needed to suffer and rise from the dead, and that Jesus of Nazareth was in fact that Christ (Acts 17:3). Some of the Jews believed, and a lot of Greeks, and more than a few of the leading women in the city (Acts 17:4). These were the people that Paul is writing to in our letter.

But the unbelieving Jews were moved with envy, it says (Acts 17:5), and so they got some unsavory fellows from Rent-a-Mob, and set the whole city in an uproar. They hauled Jason and some other brothers to the rulers of the city (Acts 17:6). They made some jumbled accusations (Acts 17:6-7), enough to trouble the city rulers (Acts 17:8). The officials took some sort of security from Jason and the others and let them go (Acts 17:9), and Paul and Silas were sent off to Berea by night (Acts 17:10).

Knowledge is a Gift

“The fear of the Lord is the beginning of knowledge: But fools despise wisdom and instruction” (Prov. 1:7) “For that they hated knowledge, And did not choose the fear of the Lord” (Proverbs 1:29) “The fear of the Lord is the beginning of wisdom: And the knowledge of the holy is understanding” (Proverbs 9:10).

The first stair step of knowing rightly is to know God rightly, and to fear Him. To hate knowledge is the same thing as not choosing the fear of the Lord. And knowledge of the holy is the foundation of all understanding.

Your knowledge of things is not your attainment. A baby is born knowing how to suck—did he figure that out? Knowledge is a grace; knowledge is a gift.

Much Assurance

When the gospel comes in power, it brings much assurance (v. 5). But it is also true that when the gospel comes in power it disrupts the status quo, and if there is one thing we know about the status quo, it is how much it dislikes being disrupted. The status quo hates that.

Remember how the church at Thessalonica was planted. Paul came to town and preached the gospel for three successive sabbaths. In that short space of time, the Thessalonians received the word, with much assurance, in the midst of much affliction. A biblical epistemology has little or nothing to do with sitting quietly in a library somewhere, thinking great and lofty thoughts.

And what was accomplished in the course of those three weeks? They were delivered from the wrath to come. What was riding on which way they broke during those three weeks—quite an inadequate time for extended research, don’t you think? There was study and research all right (Acts 17:2). Paul did reason from the Scriptures. But then there came a time—and it was a very brief time—when he rolled up the scroll and asked them what they thought of Christ. Did the Christ have to suffer and rise? And this Jesus of Nazareth—was He this Christ? The train is leaving, and if you stay here the wrath of God remains on you (John 3:36).

And so, friend, what do you make of Christ?

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