THESSALONIANS ESCHATOLOGY Part III

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THESSALONIANS  ESCHATOLOGY

Week 7: A Parting Plea (1 Thess. 5:12–28)

The Place of the Passage

Having discussed our hope in 1 Thessalonians 4:13–5:11, Paul now gives a flurry of parting instructions—17 consecutive commands—before concluding the letter with final comments and a benediction.

The Big Picture

The final verses of this letter feature an array of brief yet profound exhortations for the family of God in Thessalonica.

Reflection and Discussion

Read through the complete passage for this study, 1 Thessalonians 5:12–28. Then review the following questions concerning this concluding section of 1 Thessalonians and write your own notes on them. (For further background, see the ESV Study Bible, page 2311, available online at www.esvbible.org.)

How many times in this closing section of the letter does Paul address his readers as “brothers”? Based on other New Testament references to the church as God’s family (e.g., Matt. 12:48–50; Eph. 2:19; 1 Tim. 3:15), what can you discern about God’s design for the church?

In 1 Thessalonians 5:12–13, what are Paul’s two instructions for how church members are to relate to their pastors or elders? How does your culture’s view of authority differ from the Bible’s view of authority?

In 1 Thessalonians 5:12, Paul observes that the Thessalonians’ pastors are both “among” and “over” them. Why is this significant, and how do these two aspects of spiritual leadership counterbalance each other? What happens in a church when the “among you” emphasis begins to drown out the “over you” emphasis? What about the reverse?

In 1 Thessalonians 5:13, Paul tells the Thessalonians to respect and esteem their pastors “very highly in love.” This is a vital qualifier, for it is possible to respect or esteem others without loving them (e.g., a gifted politician). It is also possible to love someone without respecting or esteeming them (e.g., a difficult family member). What is one way you can begin to respect and esteem your church leaders with more intentionality and love?

To whom are the commands in 1 Thessalonians 5:14 addressed? Likewise, according to Ephesians 4:12–13, who is humanly responsible for doing the “work of ministry” in the church? Does this surprise you?

It is possible that the commands in 1 Thessalonians 5:14 correspond to previous discussions in the letter: “admonish the idle” to 1 Thessalonians 4:11–12; “encourage the fainthearted” to 1 Thessalonians 4:13–18; and “help the weak” to 1 Thessalonians 4:1–8. What can we learn about the breadth of ministry—and the wisdom it requires—from these commands?

Of all the commands in this section, which challenges you most? Why? How might you more deliberately cultivate a heart posture of obedience in this area?

Twice now Paul has directly answered the popular question, “What is God’s will for my life?” What was his first response (see 1 Thess. 4:3)? What is his second (1 Thess. 5:18)? Thinking of your own circumstances, what might it look like for you to carry out God’s will based on these two verses?

Where does the Trinity appear in 1 Thessalonians 5:12–28, and why is this significant?

Although gospel-believing Christians disagree on the nature of the “prophecies” in 1 Thessalonians 5:19–22, what is clear is that we are to “test everything” we hear, especially words claiming divine origin. According to John Stott, we ought to subject such claims to five tests: (1) the truth of Scripture (Acts 17:11); (2) the nature of Christ (1 John 4:1–3; see also 1 Cor. 12:3; 2 John 9–10); (3) the gospel of grace (Gal. 1:6–9); (4) the character of the speaker (Matt. 7:15–20); and (5) the edification of the body (1 Corinthians 14). Which of these tests are you most inclined to value? Which are you inclined to overlook?

In Paul’s benediction (1 Thess. 5:23–24), he prays for the church’s sanctification as if it were a gift. Back in 1 Thessalonians 4:1–7, however, he discussed sanctification as if it were a calling. Which is it? Is our increasing conformity to Christ our responsibility (1 Thess. 4:1–7) or God’s (1 Thess. 5:23–24)?

Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.

Gospel Glimpses

BROTHERS. This word appears five times in this final section of 1 Thessalonians, spotlighting the unique relationship enjoyed by Christians in general and fellow local church members in particular. Language denoting our sibling status in the family of God is not sentimental spiritual talk; it is at the white-hot center of the gospel. We have not always enjoyed this standing, after all. Our Maker once stood against us because of our sin. But through reliance on Jesus, our Judge has become our Father. Believers now have the same Father precisely because we have the same Savior—we are sons of God through union with the Son of God. As J. I. Packer writes in his classic book Knowing God, “‘Father’ is the Christian name for God. Our understanding of Christianity cannot be better than our grasp of adoption. To be right with God the Judge is a great thing, but to be loved and cared for by God the Father is greater” (201). The difference between justification and adoption, then, is the difference between a courtroom and living room. If justification is God’s declaring us righteous, adoption is God’s declaring us his.

GRACE. Final words are significant, and the end of 1 Thessalonians is no exception: “The grace of our Lord Jesus Christ be with you” (1 Thess. 5:28). Do you recall how the letter began? “Grace to you and peace” (1 Thess. 1:1). This framing is not accidental. Paul is ending where he started, and implying that everything in between—all 87 verses—are to be interpreted and applied in light of the bookends. What is the nature of the grace Paul prays would be with the Thessalonians amid their trials (1 Thess. 5:28)? It is “the grace of our Lord Jesus Christ”—God’s unevoked, unmerited favor purchased with the currency of his Son’s blood. This grace is free for us, but it was infinitely costly for Christ.

Definition: Church member

A Christian who obeys God by formally committing to a local congregation. God designed our discipleship to be anchored in a church, with our lives submitted to the oversight of elders and to the care and accountability of fellow members.

Whole-Bible Connections

REPAY EVIL WITH GOOD. Old Testament law had enshrined a principle of retributive justice known as lex talionis; the punishment inflicted should correspond in degree and kind to the offense of the wrongdoer: “If there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe” (Ex. 21:23–25; see also Lev. 24:17–22; Deut. 19:21). This was to limit revenge and vendettas. Yet, in the Sermon on the Mount Jesus declared, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also” (Matt. 5:38–39; see also 5:40–42). Jesus was not abolishing the law but rather going to its heart—love—in order to establish a radical new command (Rom. 13:8–10; Gal. 5:14; James 2:8). Citizens of his kingdom, he insisted, are to love their enemies and pray for their persecutors (Matt. 5:44)—unlike citizens of the world, who love only their friends (Matt. 5:46–47). Paul’s commands in 1 Thessalonians 5:15 to repay none with evil and to pursue all with good, then, are applications of our Lord’s own words. Indeed, the New Testament is filled with Jesus-echoing demands to do what is impossible without him: blessing persecutors, resisting revenge, and overcoming evil with good (e.g., Rom. 12:14–21).

Theological Soundings

FRUIT OF THE SPIRIT. Written around AD 51, 1 Thessalonians is probably Paul’s second-earliest New Testament letter. His earliest is Galatians, written a few years prior (c. AD 48). In that letter Paul lists the fruit of the Spirit, against which “there is no law” (Gal. 5:22–23). Interestingly, in the final section of 1 Thessalonians he again highlights more than half of them: love (1 Thess. 5:13), joy (1 Thess. 5:16), peace (1 Thess. 5:13, 23), patience (1 Thess. 5:14), goodness (1 Thess. 5:15), and, on the part of God, faithfulness (1 Thess. 5:24). This makes sense, given the letter’s emphasis on holiness and sanctification (see especially 1 Thess. 4:1–7), right up to the final prayer (1 Thess. 5:23–24).

WISDOM. Although this word does not appear in this passage, our need for wisdom is evident: “We urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thess. 5:14). Paul is a physician of souls, prescribing different medicines for different maladies, and he expects ordinary church members to do the same. Discerning which kind of person you are ministering to (and thus which “medicine” is needed) requires profound wisdom—the skill of applying the principles of Scripture to the complexities of life. Daily living hinges heavily on such situational wisdom—figuring out what to do in the countless circumstances where simple moral rules do not immediately or obviously apply. Thankfully, God has given us an entire literary genre in Scripture (wisdom literature) devoted to making us wiser. And in the New Testament we encounter the embodiment of divine wisdom himself, Jesus Christ (Matt. 12:42; 1 Cor. 1:24, 30; Col. 2:2–3), who rescues arrogant fools and makes them wise (1 Cor. 1:18–31). Biblical wisdom is evidenced in action (Matt. 11:19), is vital for witness (Col. 4:5), and is received through prayer (James 1:5). Its character is “pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere” (James 3:17). In other words, wisdom looks like Jesus.

Definition: Wisdom literature

A genre of biblical books including Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon.

Personal Implications

Take time to reflect on the implications of 1 Thessalonians 5:12–28 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal applications for your walk with the Lord based on the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.

  1. Gospel Glimpses

  2. Whole-Bible Connections

  3. Theological Soundings

  4. 1 Thessalonians 5:12–28

As You Finish This Unit . . .

Take a moment now to ask for the Lord’s blessing and help as you conclude this study of 1 Thessalonians. And take a moment also to look back through this unit of study and reflect on some key lessons the Lord may be teaching you.

1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.

Week 8: Overview of 2 Thessalonians

Getting Acquainted

Still in Corinth on his second missionary journey (Acts 18:1–18), the apostle Paul sits down to write a follow-up letter to the Thessalonian church some 360 miles (by land) to the north. We know this is not his first correspondence with the congregation he helped to plant (see Acts 17:1–11), for he references a previous letter (almost certainly 1 Thessalonians) in 2:15. In that epistle—the earliest in the New Testament after Galatians and James—he had covered a number of pressing topics in light of Timothy’s report (1 Thess. 3:6). Although roughly half the length of 1 Thessalonians—three chapters compared to five, and 47 verses compared to 89—2 Thessalonians is packed with theological insight and practical significance.

The apparent occasion for 2 Thessalonians is an update Paul has received concerning the church (2 Thess. 3:11). Three issues in particular demand further instruction and application: (1) the ongoing experience of persecution (see 1 Thess. 1:6; 2:14; 3:1–5); (2) an unsettling rumor concerning the day of the Lord (see 1 Thess. 5:1–11); and (3) the ongoing presence of idlers among the church (see 1 Thess. 4:11–12; 5:14). Paul broadly addresses these themes in 2 Thessalonians 1, 2, and 3, respectively.

It is fascinating to note that the title “Lord Jesus” appears 12 times in this three-chapter letter—more than in any other New Testament epistle. (The title appears 11 times in 1 Thessalonians.) Paul remains intent on spotlighting Jesus’ lordship over human history as well as over our individual lives. (For further background, see the ESV Study Bible, pages 2313–2315, available online at www.esvbible.org.)

Definition: Missionary journey

The book of Acts recounts at least three strategic journeys in Paul’s ministry: (1) his first journey, Acts 13:4–14:26 (c. AD 46–47); (2) his second journey, Acts 15:35–18:22 (c. 48/49–51); (3) his third journey, Acts 18:22–21:17 (c. 52–57). Paul wrote 1–2 Thessalonians from Corinth during his second journey.

Placing 2 Thessalonians in the Larger Story

Only two decades have passed since Jesus of Nazareth—Messiah of Israel, Savior of the world, eternal Son of God—completed his earthly mission by means of his atoning death, victorious resurrection, and royal ascension. In the meantime, a man named Paul has been dramatically converted on the road to Damascus (Acts 9:1–19) and commissioned as an apostle to proclaim Christ and plant churches. In Acts 17:1–11 we read of his ministry in—and banishment from—the city of Thessalonica. It is this congregation in Macedonia (northern Greece) that he now addresses for the second time from Corinth (southern Greece), having received a new report about them (2 Thess. 3:11).

Definition: Atonement

The sacrifice of Jesus on the cross as a substitute for sinners. In joyful obedience to the will of his Father (Heb. 12:2), Jesus was punished in the place of his people, all who repent of sin and rely on him.

Key Passage

“We ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth. To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.” (2 Thess. 2:13–14)

Date and Historical Background

In Acts 17:1–11, Luke recounts Paul’s visit to Thessalonica and ministry among its synagogues. Nearing the end of his second missionary journey, Paul is in Corinth for 18 months (Acts 18:1–18) when he writes to the Thessalonian church. (See Week 1 for more details to the backstory.)

Thessalonica was the capital of the Roman province of Macedonia, in northern Greece. Boasting a population of more than 100,000, the city was a powerful commercial center situated on the Aegean seacoast along the Via Egnatia (a major Roman east-west highway). Given its geographical and cultural position, Thessalonica was a hotbed of lucrative trade and religious pluralism. While primarily devoted to the pantheon of Greco-Roman gods, the city also included a substantial contingent of Diaspora Jews—as evidenced by Paul’s focus on the local synagogue (Acts 17:1–4, 10).

Definition: Diaspora

Also known as the Dispersion, the term refers to the historical scattering of Jews from Jerusalem into the rest of the Mediterranean world. Although applicable to Jewish persons in general (John 7:35), the NT chiefly applies such language to the scattering of Jewish Christians in particular. Luke highlights the Diaspora’s origins in persecution (Acts 8:1–4; 11:19), and both James and Peter address letters to believers “in the Dispersion” (James 1:1; 1 Pet. 1:1).

Outline

  1. Opening (2 Thess. 1:1–2)

  2. Thanksgiving and Comfort for the Persecuted Thessalonians (2 Thess. 1:3–12)

    1. Thanksgiving proper (2 Thess. 1:3–4)

    2. Justice guaranteed when Jesus returns (2 Thess. 1:5–10)

    3. Prayer report (2 Thess. 1:11–12)

  3. Refuting the False Claim about the Day of the Lord (2 Thess. 2:1–17)

    1. The false claim (2 Thess. 2:1–2)

    2. The false claim refuted (2 Thess. 2:3–12)

    3. Reassurance (2 Thess. 2:13–14)

    4. Exhortation (2 Thess. 2:15)

    5. Prayer (2 Thess. 2:16–17)

  4. Transition (2 Thess. 3:1–5)

    1. Request for prayer (2 Thess. 3:1–2)

    2. Reassurance (2 Thess. 3:3–4)

    3. Prayer (2 Thess. 3:5)

  5. The Problem of the Idlers (2 Thess. 3:6–15)

    1. The command to the community (2 Thess. 3:6)

    2. The tradition (2 Thess. 3:7–10)

    3. The problem (2 Thess. 3:11)

    4. The command to the idlers (2 Thess. 3:12)

    5. Instructions to the community (2 Thess. 3:13–15)

  6. Conclusion (2 Thess. 3:16–18)

As You Get Started

As we begin this study, do you have a sense of any specific emphases of 2 Thessalonians? Without using your Bible, do any passages from 2 Thessalonians come to mind? Has this letter already been meaningful to your walk with the Lord in any specific ways?

Do a quick read-through of 2 Thessalonians. What themes or topics stand out? What about particular words or phrases? Write them down. What would you say is Paul’s primary aim in this letter?

How would you describe the contributions of 2 Thessalonians to Christian theology? What do you think the letter teaches us about Jesus, sin, salvation, the end times, or any other doctrine?

What aspects of 2 Thessalonians have confused you? Are there any specific questions you hope to resolve through studying this letter?

As You Finish This Unit . . .

Take a few minutes to ask God to bless you with increased understanding and a transformed heart and life as you begin this study of 2 Thessalonians.

1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.

Week 9: The Afflicters and the Afflicted (2 Thess. 1:1–12)

The Place of the Passage

Paul opens his second letter to the Thessalonians (the first letter is referenced in 2 Thess. 2:15) in typical fashion, with an introductory greeting (2 Thess. 1:1–2) and a statement of gratitude for God’s grace in the church’s life (2 Thess. 1:3–4) before launching into the body of the letter (2 Thess. 1:5–12). His pastoral heart is on display as he seeks to comfort his readers with a vision of their future. King Jesus will surely return to judge their enemies and grant them endless relief and joy.

The Big Picture

In 2 Thessalonians 1:1–12, Paul greets the church, commends them for embodying God’s grace, and reminds them of Christ’s promised return to punish their persecutors and grant them unending rest.

Reflection and Discussion

Read through the complete text for this study, 2 Thessalonians 1:1–12. Then review the following questions concerning this opening passage of 2 Thessalonians and record your responses. (For further background, see the ESV Study Bible, pages 2316–2317, available online at www.esvbible.org.)

Greeting and Gratitude (2 Thess. 1:1–4)

In 2 Thessalonians 1:3, Paul insists that it is “right” to verbalize gratitude to God for the Thessalonians. Why do you think he uses this word? What does this imply about ingratitude?

How do the virtues and characteristics Paul identifies in 2 Thessalonians 1:3–4 correspond to the ones he highlighted in 1 Thessalonians 1:3 and 1 Thessalonians 5:8?

How does Paul’s statement in 2 Thessalonians 1:3 correspond to his prayer for the church in 1 Thessalonians 3:12?

What does it mean to “boast” (2 Thess. 1:4)? What is the difference between this kind of boasting and sinful boasting?

A Day of Justice and Mercy (2 Thess. 1:5–12)

How does Paul describe God’s judgment in 2 Thessalonians 1:5? Is this how you think of it? How does viewing God’s judgment this way matter on a practical level?

In the middle of 2 Thessalonians 1:7, Paul turns on a dime from speaking of “God” (2 Thess. 1:5–7a) to speaking of “the Lord Jesus” (2 Thess. 1:7b–10). Compare the identity of the one “repaying with affliction” (2 Thess. 1:6) to the identity of the one “inflicting vengeance” (2 Thess. 1:8). What does a careful look at this passage indicate about the nature of the relationship between God and Jesus?

Reread Paul’s description of Christ’s return in 1 Thessalonians 4:13–18. How does that passage compare to 2 Thessalonians 1:5–12? Is Paul referring to the same event or different ones?

What do we learn about the nature of hell from 2 Thessalonians 1:9?

According to 2 Thessalonians 1:10, for whom is Jesus returning, and by what criteria are they identified? Given this description, is he coming back for you?

What happens to our every “resolve for good” and “work of faith” (2 Thess. 1:11) if we remove God from the equation? How should the language of Paul’s prayerful challenge in 2 Thessalonians 1:11–12 shape our perspective on the relationship between God’s work and ours? What effect should this have on our hearts?

How does 2 Thessalonians 1:2, 12 frame 2 Thessalonians 1? Why is this significant?

Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.

Gospel Glimpses

OBEY THE GOSPEL. Paul speaks of those who “do not obey the gospel of our Lord Jesus” (2 Thess. 1:8). This is intriguing, since “obey” is not the typical imperative associated with our gospel response (but see Rom. 10:16 and 1 Pet. 4:17). Obeying the gospel means embracing it, submitting to it, and responding gladly to its inherent demand to repent and believe in King Jesus. Sometimes this demand is explicit (e.g., Acts 20:21); other times it is implied. The notion of obeying the gospel also has implications for how we conduct evangelism. In 1 Thessalonians 2, it is interesting that Paul’s shorthand for “we [declared] to you the gospel” (1 Thess. 2:2) is simply “our appeal” (1 Thess. 2:3). This is because evangelism is inherently persuasive (see 2 Cor. 5:11, 20). If you have not yet implored someone to repent and believe, then your evangelism—your “gospeling”—is not yet complete.

Definition: Evangelism

Declaring the gospel (the evangel) of Jesus the King, in the power of the Spirit, and calling for response—while leaving the results to God.

Whole-Bible Connections

DIVINE RETRIBUTION. While taking vengeance is not appropriate for Christ’s people (see “Whole-Bible Connections” for 1 Thessalonians 5:12–28), the Old Testament concept of proportional repayment or retributive justice is entirely right for a God of righteousness who never overreacts and whose punishment always fits the crime. God’s people can take comfort in knowing that he sides with them, identifies with them, will fight for them, and will win. Ever since God’s covenant promise to Abraham that “him who dishonors you I will curse” (Gen. 12:3), the Scriptures pulse with the conviction that God takes his people’s persecution personally and will repay their afflicters with justice (see, e.g., Ex. 23:22; Deut. 30:7; Ps. 137:8; Jer. 25:14; 30:20; 46:10; 50:15, 28–29; 51:6, 11, 24, 36, 56; Ezek. 35:15; Joel 3:4, 7; Obad. 15; Hab. 2:8). In 2 Thessalonians 1, Paul assures the beleaguered church that God will “repay with affliction” their afflicters (2 Thess. 1:6) by means of his vengeance-inflicting Son (2 Thess. 1:7–8). It is significant that Paul, without embarrassment or explanation, applies Old Testament language for Yahweh directly to Jesus. The man from Nazareth will mediate heaven’s justice on behalf of those for whom he died.

Theological Soundings

KINGDOM OF GOD. Referenced in 2 Thessalonians 1:5, God’s “kingdom” is the realm of his redemptive reign. It refers not only to his geographical ownership but also to his comprehensive rule. His kingdom, then, is a function of his kingship. And God’s kingdom is inescapably tied to salvation. Regrettably, many who define the kingdom without reference to God’s saving activity in Christ propose a definition any theist—such as a Jew or a Muslim—could support, but God’s kingdom is inseparably tied to God’s King (Matt. 4:17; Mark 1:15; Luke 17:21; John 18:36). Although Old Testament precedent for the kingdom certainly exists (e.g., Dan. 2:44; 7:14, 18, 23, 27; Isa. 9:2ff.; 11:1ff.; 24:23; Zeph. 3:15; Zech. 14:9ff.; Obad. 21; Amos 9:11ff.), it is the arrival of Jesus that is presented as the arrival of the kingdom. This is why we say that God’s kingdom is both a present (e.g., Matt. 3:2; 4:17; 10:7; 11:11–12; 12:28; 13:41) and a future (e.g., Matt. 6:10; 8:11; 13:43; 16:28; 18:1–4; 19:24–25; 25:31, 34; 26:29) reality. Jesus inaugurated it when he came, and he will consummate it when he returns. Although God’s kingdom extends over every square inch of his universe, it is uniquely present where his Son is uniquely present—that is, in the church. God has given the local church the “keys of the kingdom” to declare on heaven’s behalf the identity of those who belong to Jesus (see Matt 16:16–19; 18:17–20; 28:18–20). Every local church is a colony of the kingdom—an embassy of heaven on earth. Ultimately, the clearest picture of “kingdom life” is seen in the final chapters of Revelation, where the fullness of God’s kingdom unilaterally and climactically descends as a new heaven and a new earth (Matt. 21:1–5).

ETERNAL DESTRUCTION. According to 2 Thessalonians 1:9, the “destruction” of the condemned will not be momentary but “eternal.” Hell will be every bit as eternal as heaven will be (e.g., note the parallel between “eternal punishment” and “eternal life” in Matt. 25:46). Indeed, this sentence of God’s endless justice (see 1 Thess. 1:10; 5:9; Rom. 2:5) is fair and right. “Shall not the Judge of all the earth do what is just?” (Gen. 18:25; see also 2 Thess. 1:5; 2 Tim. 4:8). However, those who know God (1 Thess. 1:8)—who obey the gospel (2 Thess. 1:8) by trusting the Son (2 Thess. 1:10)—will be saved from this deserved verdict. And saved persons will anticipate and “marvel at” (2 Thess. 1:10; see also 2 Tim. 4:8) their beautiful Redeemer’s return.

Definition: Theist

As person who believes in one or more gods.

Personal Implications

Take time to reflect on the implications of 2 Thessalonians 1:1–12 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal applications for your walk with the Lord based on the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.

  1. Gospel Glimpses

  2. Whole-Bible Connections

  3. Theological Soundings

  4. 2 Thessalonians 1:1–12

As You Finish This Unit . . .

Take a moment now to ask for the Lord’s blessing and help as you continue in this study of 2 Thessalonians. And take a moment also to look back through this unit of study, to reflect on some key things the Lord may be teaching you.

1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.

Week 10: The Man of Lawlessness (2 Thess. 2:1–17)

The Place of the Passage

Having comforted the church with the promise of King Jesus’ return to judge their enemies, Paul continues to focus on the future. First, he must put to rest an unsettling rumor that the day of the Lord has already occurred (2 Thess. 2:1–2). In the process of refuting this false claim (2 Thess. 2:3–12), he highlights a coming event (“the rebellion”) and a coming person (“the man of lawlessness”), both of which must appear before that final day. Paul concludes the chapter with thanksgiving (2 Thess. 2:13–14), exhortation (2 Thess. 2:15), and prayer (2 Thess. 2:16–17).

The Big Picture

In 2 Thessalonians 2:1–17, Paul refutes a troubling claim that the day of the Lord has already come, and he summons the church to stand firm and cling to truth.

Reflection and Discussion

Read through the complete passage for this study, 2 Thessalonians 2:1–17. Then review the following questions on this section of 2 Thessalonians and record your notes and reflections. (For further background, see the ESV Study Bible, pages 2317–2318, available online at www.esvbible.org.)

The Man and the Mystery (2 Thess. 2:1–12)

Read Matthew 24 and identify several ways in which Paul’s words here echo Jesus’ own words there.

Some in Thessalonica had grown concerned that the day of the Lord had already come and that they had missed out. Such a fear may strike us as bizarre, but consider the nature of fear. How is it sometimes irrational? How is it sometimes contagious?

In 2 Thessalonians 2:1–12, Paul responds to the fear that the day of the Lord had come too quickly and that living Christians had missed out. How in his previous letter had he responded to the opposite fear—that the day of the Lord was not coming quickly enough and that deceased Christians had missed out?

Second Thessalonians 2:5, though easy to skim past, is profoundly important. In the process of refuting a false rumor, Paul appeals to his own authoritative teaching, which the congregation knew and had either forgotten or dismissed. Given that apostolic teaching is now permanently preserved for us in the New Testament, what might be a contemporary application of 2 Thessalonians 2:5 (see also 2 Thess. 2:15)?

Which verse in this passage indicates that it is wrong to conclude that the “man of lawlessness” is Satan himself?

The promise that Jesus will kill the lawless one “with the breath of his mouth” is an allusion to Isaiah 11:4. He will destroy with his voice—that is, in accordance with his word (see Rev. 19:15). How else does the New Testament apply this messianic passage (Isa. 11:1–5) to Jesus? (See, for example, Romans 15:12; Revelation 5:5; and Revelation 22:16.)

Do you think the man of lawlessness is the same figure as “the antichrist” described by John (see 1 John 2:18, 22; 4:3; 2 John 7)? Why or why not?

Second Thessalonians 2:10 speaks of those who “refused to love the truth and so be saved.” Salvation, then, is impossible apart from (1) the truth and (2) love for the truth. What is the significance of the word “love” here? Why do you think Paul chose it instead of, say, “know” or “affirm”? Lastly, how does 2 Thessalonians 2:10 shed light on what it means to “believe the truth” (2 Thess. 2:12)?

As we put 2 Thessalonians 2:10 and 2 Thessalonians 2:12 together, a vital truth begins to emerge: Behind an unconvinced mind lies a hard heart. People ultimately reject the gospel for moral, not intellectual, reasons. How do the following verses confirm this biblical picture: Psalm 119:100–104; Mark 6:52; 8:17; John 3:18–19; Romans 1:18; Ephesians 4:17–18?

In contrast to those who are “perishing” (2 Thess. 2:10) and “condemned” (2 Thess. 2:12), Paul tells the Thessalonians that God “chose” them to be saved (2 Thess. 2:13). Spend a few minutes pondering Deuteronomy 7:7–8 and Ephesians 1:4–5. Contrary to common assumption, how is the doctrine of election—which Paul introduced to the church at the outset of his first letter (1 Thess. 1:4–5)—a love doctrine?

Stand Firm and Hold Tight (2 Thess. 2:13–17)

Paul’s words of thanksgiving in 2 Thessalonians 2:13–14 are not the stuff of shallow religious jargon. Which persons of the Trinity does he mention, and what roles are they fulfilling? Also, where in these verses do you see the moment of justification? The process of sanctification? The promise of glorification?

God offers us comfort that is “eternal” and hope that is “good” (2 Thess. 2:16). What does this imply about the type of comfort and hope that the world offers? How have you experienced this contrast in your own life?

Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.

Definition: Messianic

Promises pertaining to Israel’s Messiah. “Messiah” or “Christ” means “anointed one” and refers to Israel’s long-awaited King who would accomplish salvation and establish justice on her behalf. The NT reveals that Jesus of Nazareth is the Christ, the Son of the living God.

Gospel Glimpses

DIVINE ELECTION. “God chose you as the firstfruits to be saved” (2 Thess. 2:13). Every Bible-believing Christian acknowledges the reality of “election” or “predestination,” since those are words found in the Bible. Debate centers not on the existence of divine election, then, but on its nature. Is God’s election “conditional” (based on a foreseen human condition, such as faith) or “unconditional” (not based on any foreseen condition, including faith). Scripture’s overwhelming witness is that God, out of sheer mercy and love, chooses or elects unconditionally—not based on any prior condition (such as faith or merit). Faith is the consequence of election, not the cause of it. In other words, we were not chosen because we would believe; we believed because we were chosen (note carefully the order in texts like John 10:26 and Acts 13:48). Moreover, we owe our regeneration to God’s will, not ours (John 1:12–13). Jesus himself testified to the sovereignty of the Father (John 6:44, 65), of the Son (Matt. 11:27; John 5:21; 15:16), and the Spirit (John 3:6) in human salvation. Little wonder, then, that the theme of election shines in many Trinitarian texts (e.g., 2 Thess. 2:13; see also 1 Thess. 1:4–5; Eph. 1:3–14; 1 Pet. 1:1–2). Unlike election, salvation is conditional. Yet even the necessary conditions—repentance (Acts 5:31; 11:18; 2 Tim. 2:25–26) and faith (Acts 18:27; Eph. 2:8; Phil. 1:29; 1 Tim. 1:14)—are gifts of God’s grace that can never be lost. Because of this, God gets all of the glory for our salvation. And far from hindering our need for prayer or evangelism, election is designed to empower it (see, e.g., Acts 18:9–10; 2 Tim. 2:10; Titus 1:1).

Definition: Sovereignty

Supreme power and authority. God is the only being in the universe who is in charge of everything (1 Tim. 6:15–16); indeed, his sovereignty is comprehensive (Ps. 115:3) and meticulous (Prov. 16:33). He directs all things to fulfill his purposes (Job 42:2; Rom. 8:28–29; Eph. 1:11).

Whole-Bible Connections

ABOMINATION OF DESOLATION. Although not mentioned explicitly, this abomination seems to be the relevant event in 2 Thessalonians 2:1–12. Daniel had prophesied about Antiochus Epiphanes IV, the blasphemous Syrian king who desecrated the temple by sacrificing a pig in the Most Holy Place in 164 BC (see Dan. 9:27; 11:36–37; 12:11). Referencing this event, Jesus explained what to do “when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place” (Matt. 24:15). Daniel’s prophecy, then, found initial fulfillment in the life of Antiochus Epiphanes IV and further fulfillment in the destruction of the temple (and accompanying acts of sacrilege) in AD 70. In 2 Thessalonians 2:1–12, Paul is likely speaking of a still-future moment in which the man of lawlessness will, in a concrete act of defiance, seek to deify himself in God’s temple (perhaps a reference to the new covenant church; see 1 Cor. 3:16–17; Eph. 2:21–22; 1 Pet. 2:5).

TEMPLE OF GOD. The man of lawlessness will exalt himself in “the temple of God” (2 Thess. 2:4). The temple is a major theme that develops throughout the storyline of Scripture. God’s temple is his sanctuary; the place on earth where his presence uniquely dwells. God installed Adam as a priest-king to rule and guard his original temple-sanctuary in Eden (Gen. 1:28; 2:15). Adam failed, however, and was exiled from his presence. God later chose and commissioned Israel to be a “kingdom of priests” (Ex. 19:6) who would meet with God first in the tabernacle and later in the Jerusalem temple. Like Adam, however, Israel failed and was exiled from his presence. With their temple in ruins, the banished nation’s hopes focused on a future end-time temple (Ezekiel 40–48). When the fullness of time had come, the eternal Word himself came and “tabernacled” among us (John 1:14). Jesus explicitly referred to himself as God’s temple (John 2:19–22) and, remarkably, succeeded where both Adam and Israel had failed. Today, all those united to Jesus by faith are God’s new temple—the place where his Spirit resides individually (1 Cor. 6:19) and, above all, corporately (1 Cor. 3:16; Eph. 2:21–22; 1 Pet. 2:5). And one day we will be ushered into God’s very presence, where he and the Lamb will be the temple (Rev. 21:22). In fact, the dimensions of the new Jerusalem are cubic, signifying that the entire city will be a Most Holy Place (see 1 Kings 6:20; Rev. 21:16)—a new creation filled with the glory of the Lord as the waters cover the sea.

Theological Soundings

FALSE TEACHING. Energized by Satan, the “lawless” one will perform “false signs and wonders” (2 Thess. 2:9), resulting in widespread “deception” (2 Thess. 2:10). He will not be boring; he will be captivating, impressive, spectacular. And his forerunners—those embodying “the mystery of lawlessness” (2 Thess. 2:7)—will be all these things, as well. False teachers, after all, are not only dynamic people; they are often nice. It is little wonder, then, that the Old Testament repeatedly warns against false prophets and false shepherds (e.g., Jer. 23:16–17, 21–22; Ezek. 13:10; 34:1–7). Jesus calls such persons “wolves” (Matt. 7:15–20; 10:16; John 10:12–13), as does Paul (Acts 20:28–31). These imposters are masters of deceit; indeed, the only things more dangerous than wolves who look like wolves are wolves who look like sheep. Hence Paul warns of “false apostles” and “deceitful workmen” disguised as apostles of Christ (2 Cor. 11:13). Jesus promised that Satan’s mouthpieces would be numerous and successful: “Many false prophets will arise and lead many astray. . . . [They will] perform great signs and wonders, so as to lead astray, if possible, even the elect” (Matt. 24:11, 24; see also 1 John 4:1). The Devil’s attacks are often doctrinal; he attacks the church by targeting her teaching: “The time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths” (2 Tim. 4:3–4; see also 1 Tim. 4:1; 2 Pet. 2:1; 1 John 2:18, 22; 4:3; 2 John 7). Besides indwelling sin, there may be no greater threat to God’s people than false teaching (see, e.g., 1 Tim. 1:3–7; 6:3–5; 2 Pet. 2:1–22; Jude 3–19).

DIVINE COMFORT. “Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort . . . comfort your hearts” (2 Thess. 2:16–17). Ever since humanity’s revolt in Eden, evil and suffering have been near—painfully, hauntingly, inescapably near. We live and move and have our being in the valley of the shadow of death. Where, then, do we turn for relief, for assurance, for security, for calm? The Bible is clear: God alone is the only reliable source of comfort amid the sadness of this life. Scripture’s most famous psalm rings with the assurance that “your rod and your staff, they comfort me” (Ps. 23:4). Such acknowledgments—and promises—of God’s comfort pervade the pages of God’s Word (e.g., Ps. 71:21; 86:17; 119:76; Isa. 51:3, 12; 52:9; 66:13; Jer. 31:13). As Jesus himself declared, “Blessed are those who mourn, for they shall be comforted” (Matt. 5:4). The Christian is not immune from pain but intimately knows the “God of all comfort” (2 Cor. 1:3), who consoles the downcast (2 Cor. 1:4; 2 Cor. 7:6). It is striking that, out of all the words Jesus could have used to describe the Holy Spirit he would send, he chose paraklētos—“Helper” or “Comforter” (John 14:26; see also Acts 9:31). This designation assumes that life in this age will be filled to the brim with grief, but that the Christian will never be abandoned (Matt. 28:20; Heb. 13:15).

Personal Implications

Take time to reflect on the implications of 2 Thessalonians 2:1–17 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal applications for your walk with the Lord in light of the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.

  1. Gospel Glimpses

  2. Whole-Bible Connections

  3. Theological Soundings

  4. 2 Thessalonians 2:1–17

As You Finish This Unit . . .

Take a moment now to ask for the Lord’s blessing and help as you continue in this study of 2 Thessalonians. And take a moment also to look back through this unit of study and reflect on some key lessons the Lord may be teaching you.

1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.

Week 11: The Idle Problem (2 Thess. 3:1–18)

The Place of the Passage

If persecutors were the primary problem behind 2 Thessalonians 1 and false teachers the problem behind 2 Thessalonians 2, idlers or loafers are the problem in 2 Thessalonians 3. After requesting prayer and giving assurance to the Thessalonians in light of God’s faithfulness (2 Thess. 3:1–5), Paul transitions to warn those in the church who are refusing to work (2 Thess. 3:6–15). He then concludes the letter with a benediction and personal farewell (2 Thess. 3: 16-18).

Definition: Benediction

A prayer for God’s blessing at the end of a letter or a worship gathering. Many NT letters include a benediction.

The Big Picture

In 2 Thessalonians 3:1–18, Paul takes up one final issue present in the church: the sin of idleness (2 Thess. 3:6–15). His discussion is prefaced by words of assurance (2 Thess. 3:1–5) and concluded with words of blessing (2 Thess. 3:16–18).

Reflection and Discussion

Read through 2 Thessalonians 3:1–18, the passage for this week’s study. Then review the following questions, recording your responses and taking notes on the final section of this letter. (For further background, see the ESV Study Bible, pages 2319–2320, available online at www.esvbible.org.)

Prayer and Promise (2 Thess. 3:1–5)

For what two things does Paul request prayer in 2 Thessalonians 3:1–2? In what sense has 2 Thessalonians 3:1 already “happened among [them]” (see, e.g., 1 Thess. 1:4–5; 2:13). And who, in this context, are the “wicked and evil men” mentioned in 2 Thessalonians 3:2?

In 2 Thessalonians 3:1, Paul likens the word of God to a victorious runner. Perhaps Psalm 147:15 is echoing in his head: “He sends out his command to the earth; his word runs swiftly.” Luke uses similar personification at several points throughout Acts (e.g., Acts 6:7; 12:24; 19:20). What does such language suggest about the nature of God’s word?

A Word to Loafers (2 Thess. 3:6–15)

How many times does the word “command” appear in 2 Thessalonians 3? Why do you think Paul keeps using such a strong word?

What kind of “tradition” had the Thessalonians “received” (2 Thess. 3:6)? See also 1 Thessalonians 1:6; 2:13; 4:1; 2 Thessalonians 2:5, 15.

Second Thessalonians 3:8 is not Paul’s first reference to his example of tireless labor. Where in his first letter did he draw attention to his work-related conduct?

In 2 Thessalonians 3:8–9, is Paul saying that it is wrong to receive payment for gospel ministry? (See also 1 Cor. 9:3–14; 2 Cor. 11:7–9; Gal. 6:6; 1 Tim. 5:17–18.) What was the nature of his “right” (2 Thess. 3:9), and what was his motivation for relinquishing it (see 1 Thess. 2:9)?

Paul lifts up his team as “an example to imitate” (2 Thess. 3:9). Earlier, he had commended the Thessalonians for becoming “imitators of us and of the Lord” (1 Thess. 1:6). Can you think of anywhere else in the New Testament where Christians are called to imitate God? What about imitating other Christians?

At the end of his first letter, Paul had instructed the church to “admonish the idle” (1 Thess. 5:14). Here in 2 Thessalonians 3:6–15, he zooms in on this issue, since it obviously remained a problem (see 2 Thess. 3:11). How does Scripture’s wisdom literature help us understand the nature and dangers of idleness (e.g., Prov. 6:6–11; 10:4–5; 19:15; 21:25–26; 24:30–34; 26:13–16; 31:27; Eccles. 10:18)? What do we learn about idleness from the teaching of Jesus (Matt. 25:14–30)?

In which area of life are you most tempted toward idleness? Take a moment to identify any disordered desires and false beliefs that may give rise to this tendency in your life. How does the gospel counteract the idolatry that leads to idleness?

It seems likely that 2 Thessalonians 3:14–15 refers to a final stage in the process of church discipline, just short of excommunication (since the offender in view is still considered a “brother”). What warrants exclusion from church membership, according to Jesus and Paul (Matt. 18:15–20; 1 Cor. 5:1–13)? What is the ultimate goal of formal church discipline (2 Cor. 2:6–8)?

Peace and Grace (2 Thess. 3:16–18)

Why do you think Paul concludes this letter with an emphasis on the Lord’s peace and presence (2 Thess. 3:16)?

Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to consider the Personal Implications these sections may have for you.

Gospel Glimpses

FAITH. Paul has the audacity to link the presence of evil with the absence of faith (2 Thess. 3:2). Lack of faith is not innocuous; it is deadly serious. It prevents a virtuous life (Rom. 14:23; Heb. 11:6) and, most importantly, prevents eternal life. “When the Son of Man comes, will he find faith on earth?” (Luke 18:8). Scripture is clear that faith—active reliance and trust—in Jesus is necessary for salvation. Faith is a divine gift (Acts 18:27; Eph. 2:8; Phil. 1:29; 1 Tim. 1:14) that connects a sinner to the source of divine righteousness, Jesus himself. The blessings that are his by right become ours by grace. Through trusting in him we stand righteous before God the Judge and can enjoy an intimate relationship with God the Father.

Whole-Bible Connections

WORK. The Bible is clear that work is a good gift from a good God. Crafted in the image of a working God (Gen. 2:2–3), humans are designed for labor: “God blessed [Adam and Eve]. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’ . . . The Lord God took the man and put him in the garden of Eden to work it and keep it” (Gen. 1:28; 2:15). After the rebellion in Eden, God cursed human work by making it difficult (Gen. 3:17–19; see also Eccles. 2:18–24). The difference between Genesis 2 and Genesis 3, then, is the difference between work and toil. Although our labors are often marked by frustration and fruitlessness, God’s people are exhorted to work with faithfulness, diligence, and excellence, for his glory (see, e.g., Eccles. 9:10; Col. 3:23–24; 1 Cor. 10:31; 15:10). In addition to imaging and pleasing our King, work is a vitally significant means of loving our neighbor and advancing the common good. Indeed, because Jesus is alive, our labor for him is never in vain (1 Cor. 15:58; Gal. 6:9); on the contrary, it anticipates the renewal of all things under his eternal rule.

Theological Soundings

PEACE. “Now may the Lord of peace himself give you peace at all times in every way” (2 Thess. 3:16). Rooted in the Hebrew concept of shalom, the biblical vision of peace is not simply the absence of conflict but the presence of wholeness and flourishing. The Thessalonians would have seen the empire slogan—pax romana (“the peace of Rome”)—plastered everywhere in their capital city. The message was plain: “If you want peace, submit to Rome.” Yet God’s people know that true peace has never been found in a culture or government; it has been discovered, however, by millions in the Lord Jesus. As Paul declares elsewhere, “[Christ] himself is our peace” (Eph. 2:14; see also Mic. 5:5). And as Christ promises in the Sermon on the Mount, “Blessed are the peacemakers, for they shall be called sons of God” (Matt. 5:9). The good news of Christianity is that the Son of God himself came to earth and became the ultimate peacemaker—vertically (Rom. 5:1–2) and horizontally (Rom. 12:18). As ambassadors of this Prince of Peace (Isa. 9:6)—the one who secured peace through his shed blood (Col. 1:20)—we are to be the people who “seek peace and pursue it” (Ps. 34:14; see also 1 Pet. 3:8–12).

CHURCH DISCIPLINE. In 2 Thessalonians 3:13–14 Paul seems to be referring to a late stage in the process of church discipline, just short of excommunication. What is church discipline? In short, Jesus gives churches the authority and obligation to remove from membership and the Lord’s table those who will not repent of sin. If membership is a church’s formal affirmation of one’s profession of faith (“We believe your profession to be credible”), discipline—culminating in excommunication—is the formal removal of that affirmation (“We no longer believe your profession to be credible”). Since Jesus’ bride, the church, is to be marked by repentance, unrepentance disqualifies one from becoming or remaining a church member. Described in passages such as Matthew 18:15–20 and 1 Corinthians 5:1–13, church discipline is spiritually vital because unrepentance is spiritually lethal. It belittles the holiness of God, trivializes the seriousness of sin, undermines the preciousness of the gospel, and confuses all—church and world alike—about what it means to follow Jesus. The ultimate goal of discipline is not retribution but restoration, a beautiful picture of which is seen in 2 Corinthians 2:6–8 (perhaps in reference to the offender from 1 Corinthians 5).

Definition: Lord’s table

A reference to the Lord’s Supper, one of two ordinances or sacraments (along with baptism) entrusted to the local church. Jesus instituted this commemorative new covenant meal at the Last Supper (Luke 22:14–23), and Paul discusses its meaning and practice in 1 Corinthians 11:17–34. If baptism is the local church’s front door, the Lord’s Supper is the family dinner table. If baptism binds one to many, the Lord’s Supper makes many one.

Personal Implications

Take time to reflect on the implications of 2 Thessalonians 3:1–18 for your own life today. Consider what you have learned that might lead you to praise God, repent of sin, and trust in his gracious promises. Note the personal implications for your walk with the Lord in light of the (1) Gospel Glimpses, (2) Whole-Bible Connections, (3) Theological Soundings, and (4) this passage as a whole.

  1. Gospel Glimpses

  2. Whole-Bible Connections

  3. Theological Soundings

  4. 2 Thessalonians 3:1–18

As You Finish This Unit . . .

Take a moment now to ask for the Lord’s blessing and help as you near the end of this study of 2 Thessalonians. Take a moment also to look back through this unit of study and to reflect on some key lessons the Lord may be teaching you.

1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.

Week 12: Summary and Conclusion

We conclude our study of 1–2 Thessalonians by summarizing the big picture of God’s message through these letters as a whole. Then we will consider several questions in order to reflect on various Gospel Glimpses, Whole-Bible Connections, and Theological Soundings from this entire study.

The Big Picture of 1–2 Thessalonians

Two thousand years have passed since Paul penned these letters. The Roman Empire and the ancient city of Thessalonica have been reduced to rubble. You can buy a ticket to tour the ruins. The Greco-Roman gods—once the object of so much worship, devotion, sacrifice, and hope—have been relegated to museums and the occasional Disney film. Meanwhile, Christianity has spread from Jerusalem to Judea and Samaria and the ends of the earth (Acts 1:8).

So much has changed in the world since the Thessalonians assembled to hear these letters from their beloved apostle. Yet, in many ways, little has changed. Are we really so different? We also need encouragement (1 Thess. 1:2–10). We too need integrity (1 Thess. 2:1–16). We too need love (1 Thess. 2:17–3:13). We too need challenge (1 Thess. 4:1–12). We too need hope (1 Thess. 4:13–5:11). We too need virtue (1 Thess. 5:12–28). We too need assurance (2 Thess. 1:1–12). We too need correction (2 Thess. 2:1–12). We too need prayer (2 Thess. 2:13–3:5). We too need prodding (2 Thess. 3:6–15). We too need peace (2 Thess. 3:16). And from beginning to end, we too need grace (1 Thess. 1:1; 5:28; 2 Thess. 1:2; 3:18).

First and Second Thessalonians are among the earliest documents we possess from the inception of the New Testament church. (Only James and Galatians were written earlier.) Yet despite a two-millennia gap, these letters ring with relevance for today. The Thessalonians faced intense opposition for their faith (2 Thess. 1:1–12); many believers worldwide have long experienced the same, and those of us in the West are increasingly catching up. The Thessalonians had grown slack in pursuing holiness (1 Thess. 4:1–7); many of us have too. The Thessalonians were unsettled because they had misunderstood their future hope (1 Thess. 4:13–5:11; 2 Thess. 2:1–17); many of us live with similar misunderstanding. Because we are so seldom heavenly minded, we are of little earthly good.

The world should not see its reflection when it peers into the church. Instead, it should see a kind of life available nowhere else. It should see the grace of Jesus, lavished on humble sinners, embodied in self-giving love. Our unbelieving friends and neighbors are clamoring after things that will never satisfy them. They know neither why they are here nor where they are going. What awaits them beyond the grave is terrifying, not beautiful. First and Second Thessalonians resound with the news that salvation—deliverance from God’s wrath through the blood of his Son—is available, for free, to all who will turn to, trust in, and treasure the Lord Jesus. These letters resound with the news that the Holy Spirit has taken up residence in the hearts of Christians, empowering us to walk in a manner worthy of God. And these letters resound with the news that this world is not the way it always will be. One day, King Jesus will split the skies and return for his people, establishing justice and restoring all things.

Together, these two letters form an eight-chapter refutation to the idea that eschatology is impractical. It is not. To study eschatology is to be empowered and encouraged (1 Thess. 4:18; 5:11). Eschatology is also relevant to ethics: Christian virtue does not arise out of nowhere, but is driven by past mercy and is sustained by future hope. If you need “strength for today and bright hope for tomorrow,” 1–2 Thessalonians are a gift from God to you.

Gospel Glimpses

We have seen the good news of grace woven throughout 1–2 Thessalonians. Elected in eternity past (1 Thess. 1:4; 2 Thess. 2:13) and secured for eternity future (1 Thess. 1:10; 5:9–10), we owe everything to the one who loved us and gave himself for us. The thrilling news of God’s achievement in the life, death, resurrection, and promised return of Jesus is the heartbeat of Christian living—and the heartbeat of these letters.

How has 1–2 Thessalonians brought new clarity to your understanding of God’s grace?

Were there any particular passages or themes in 1–2 Thessalonians that brought the gospel home to you in a fresh way?

Whole-Bible Connections

These letters have been rich in whole-Bible themes, even though Paul does not explicitly quote from the Old Testament as much as in some other letters (e.g., Romans or Galatians). With the Old Testament furnishing the backdrop, 1–2 Thessalonians yields fresh clarity on a number of themes that have been developing across the storyline of Scripture.

How has this study of 1–2 Thessalonians helped to fill out your understanding of the biblical storyline of redemption?

Are there any themes emphasized in 1–2 Thessalonians that have caused you to better grasp the Bible’s unity?

Have any passages or themes expanded your understanding of the wondrous redemption Jesus provides, which he began at his first coming and will consummate at his return?

What connections between 1–2 Thessalonians and the Old Testament were new to you?

Theological Soundings

Our understanding of Christian theology is greatly enriched through 1–2 Thessalonians. Many doctrines and themes are developed, clarified, and reinforced in these divinely inspired letters. Reflect on the doctrinal themes we have encountered.

Has your theology been refined in any specific ways through this study of 1–2 Thessalonians? How so?

How has your understanding of the nature and character of God been developed or deepened throughout this study?

What unique contributions does 1–2 Thessalonians make toward your understanding of who Jesus is and what he has accomplished through his life, death, and resurrection?

What specifically does 1–2 Thessalonians teach us about the human condition and our need for redemption?

Personal Implications

God gave us 1–2 Thessalonians not simply to gratify our curiosity, but to transform our lives. If our study of these letters does not deepen our affection for God and our trust in him, we have been wasting our time. As you reflect on 1–2 Thessalonians as a whole, what implications do you see for your relationship with him?

What personal implications for your life emerge from your reflections on the questions already asked in this week’s study concerning Gospel Glimpses, Whole-Bible Connections, and Theological Soundings?

What have you learned as you have studied 1–2 Thessalonians that might lead you to praise God, turn away from sin, and trust more firmly in his promises?

As You Finish Studying 1–2 Thessalonians . . .

We rejoice with you as you finish studying the books of 1–2 Thessalonians! May this study become part of your Christian walk of faith, day by day and week by week throughout all your life. Now we would greatly encourage you to study the Word of God in an ongoing way. To help you as you continue your study of the Bible, we would encourage you to consider other books in the Knowing the Bible series, and to visit www.knowingthebibleseries.org for print copies or www.thegospelcoalition.org/courses for reading online.

Lastly, take a moment to look back through this study and reflect again on the key themes that the Lord has been teaching you about himself and about his Word. May these things become a treasure for you throughout your life—which we pray will be true for you, in the name of the Father, and the Son, and the Holy Spirit. Amen.

1–2 Thessalonians: A 12-Week Study © 2017 by Matt Smethurst. All rights reserved. Used by permission of Crossway Books, a publishing ministry of Good News Publishers.