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1st Thessalonians 1.4-2.8
July 5th 2020
So, we left off (at verse 3) with Paul saying that he remembered the Thessalonians work of faith, labor of love and patience of hope.
And now he adds:
4 Knowing, brethren beloved, your election of God (our Father).
5 For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake.
6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
7 So that you were example to all that believe in Macedonia and Achaia.
8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
So again in verse 3 Paul wrote last week:
2 We give thanks to God always for you all, making mention of you in our prayers;
3 Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
And now he adds:
4 Knowing, brethren beloved, your election of God (our Father).
Some versions read:
“Knowing, beloved of God, your election.”
Same difference.
And, of course, when we come to topics we cover the topics. And the topic at hand is “election” and “knowing that you are elected of God.”
Let’s first talk about election of God quickly because we have covered the basics of it from scripture just recently.
Does God elect or choose some accomplish certain things on His behalf? Certainly. Scripture confirms it.
He chose or elected Adam and Eve.
He chose or elected Noah.
Abraham
The Children of Israel.
John the Baptist
His own Son
The Apostles
Paul
Even the believers in that day and age to be part of the bride?
Yes.
Some or all of us too? Perhaps.
But for what purpose? In every case, his elections are based on the elect or chosen doing something for the benefit of the rest of the world.
It is possible that Paul was not speaking of individuals here but to the Church of Thessalonica itself, saying that it was elected (and of course) this election would mean that they, with their voiced, reached out to even more people in that area with the Good News?
It could.
Whether to individuals or to the church as a whole, they were not elected to simply benefit being elected but rather contrarily, they were elected to benefit others – including the rest of the world.
In every case.
So, then to the question, does he elect? Do his elections means something lesser for those not elected to the same place and call? Not in the least.
Remember, his elections are for the benefits of the larger world, and so we ought to rejoice in his elections and not see them as our not being picked or chosen because someone is good or better. Generally speaking, at least in every biblical case, being elected by God was synonymous with suffering.
But His elect serve so that others too can be picked and chosen to receive the truth.
Were the people in the church bride in Jesus day all called and elected – seems so. That bride was a very special body of believers.
But this in no way means that they are the only ones experiencing salvation nor does it mean they are the only ones called – God, through His spirit calls to all, and would have all to come to repentance.
So again, an election of one does not mean the exclusion of another. And yet there is a possibility that some or all who are His by faith in this life are chosen or elected by Him.
Perhaps that election is the means by which the Good news goes out to the rest of the world, how the world continues to receive His Son, how the world is kept healthy by them becoming salt and light.
And these, if called, are (as stated) called to suffer and to bless and benefit the rest of the world as servants. Is the rest of the world not invited to come to Him and enter the kingdom? Of course not. But it could mean that those whom he elects to be His children function in a way altogether differently than the rest of us.
Paul here tells the believers at Thessalonica that they KNOW they are the elect of God, and he uses verses 4-10 to explain HOW they know, listen:
5 For . . . our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as ye know what manner of men we were among you for your sake.
6 And you became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
7 So that you were example to all that believe in Macedonia and Achaia.
8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
From these passages we learn that the believers in that day knew they were elect of God due to the following six general reasons:
1) the Gospel came not in word only to them, but also in power, and in the Holy Spirit, and in much assurance that they knew Paul and others spoke the truth.
It was not a said gospel, it was not in word only (meaning just informational) but it came to them in power and in the Holy Spirit and with great assurance that they were convinced of the truths taught to them.
It was and is a living faith, an active viable powerful faith led of the Holy Spirit. And the evidences of this power are articulated in the next five descriptions, including
2) they became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
Proving their election of God Paul says that the believers followed Paul and the others, and received the Good news with “great affliction” but despite the affliction had “joy of the Holy Spirit.”
And so it is with all who are his by faith even today. The afflictions in this world and in the ways of the world are around us, but the joy of the presence of the Spirit abounds in the face of such, comforting and confirming to our hearts that we are of another kingdom, with another King. The third way they knew that they were elect:
3) they were an example to all that believe in Macedonia and Achaia.
As elect, they became an example to others who looked upon them as His disciples of Christ.
They were known as being the salt of the earth, as being humble, not of this world, not fleshly but loving, faithful and bearing all the fruit of the Spirit toward others looking on.
In our world I refer to these souls as the Contrite Right – with Right referring to made righteous by God through Christ and therefore making them full of contrition – humility.
It’s interesting that Paul includes their reputation and example of others as an indication “for them to know” that they were elect of God.
The next evidence – they shared the Word with others. Listen to what he says:
4) From them sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak anything.
What Paul says here is that they were so prolific in sharing the Gospel that they as apostles didn’t need to say anything themselves!
But the message is clear – those who are His, elect, share His message. It’s NOT by compulsion, or forced missionary work, nor is it fanatical and the shotgun approach like standing on a soapbox in a train station and screaming for people to repent.
It is a gentle drive, based and founded in love and an abiding gratitude for what God has done for us, that moves us to want to share.
I used to believe that most people would receive the Good News if they only could hear it.
I am now of the opinion that very, very few in this world, relatively speaking, care about the Good News – and that the Lord was right in the fact that few be there that find it.
But those who have received it, will share the Word with others “as lead by the Spirit.” This was another way that they could know that they were elect.
Then our fifth way that they could know that they were elect is
Those converted showed the apostles’ influence in their lieves IN THAT they had turned to God from idols to serve the living and true God;
And herein is one of the biggest indications we have as believers that we have been elected – we turn (which is the overall definition of repenting really), ultimately (mind you), from the things of our former lives, and embrace the things in our new walk with Him in the Spirit.
This can happen radically, over time, or trickle-in at a very slow pace – but those who are His will at some point in time abandon the idols of their former life and turn MORE FULLY to Him.
Obviously it’s because there is a new King on the throne of our hearts and our devotions naturally shift to Him.
And the sixth way that they KNEW (and that we can KNOW too in an indirect manner) that they were His is
6) they were waiting for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
While many of you retain the belief that this continues to hold true for you today, I am convinced that he came and took them (as promised) but this does not mean that as a believer I am not also
“waiting for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.”
For me this will be accomplished at my death when I will be fully delivered from the flesh, from this world, and to the things above.
So that wraps up chapter one – if you can believe it. Let’s move into chapter two beginning at verse 1:
1st Thessalonians 2:1 For yourselves, brethren, know our entrance in unto you, that it was not in vain:
2 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.
3 For our exhortation was not of deceit, nor of uncleanness, nor in guile:
4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:
6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.
7 But we were gentle among you, even as a nurse cherisheth her children:
8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
Back to verse 1
1 For yourselves, brethren, know our entrance in unto you, that it was not in vain:
Last week we mentioned how one of the reasons Paul may have written this letter was because his valor and intentions were called into question.
From verse 1-11, Paul appears to provide written support to justify his actions and motivations.
He does this quite often in his epistles to these churches and so his intentions must have been constantly called into question.
Which can be really annoying – but they questioned Jesus intentions too. And so Pauls.
When he speaks of his/their entrance unto them, the meaning seems to be his entering into conversation and relationship with them and he maintains that it was not “in vain or purposeless.” (verse 2)
2 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.
Another way to read this might be:
“but even though we had already suffered and been shamefully treated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in the face of great opposition.
When Paul was in Philippi, he helped convert a woman who was in the employment of men to soothsay or divine things by an evil spirit.
This lead to her employers getting really angry at Paul liberate her and this is what he is referring to here as he was beaten and cast into prison.
The shame of the treatment was in part due to the fact that it was wholly undeserved, that it was contrary to the laws and that it was accompanied with circumstances designed to make their punishment “as horrible” as possible.
The Thessalonians were aware of this and here Paul says that in spite of such treatment he/they still came forth, having suffered mistreatment, but that “bold in their God” they trusted that they should also “declare to them the Gospel” in the face of great opposition.
The Greek word here for opposition is better translated agony especially in the midst of a contest or strife or the battle for victory.
And at this point Paul speaks to their approach in sharing the Gospel, saying:
3 For our exhortation was not of deceit, nor of uncleanness, nor in guile:
We do wonder why Paul includes things like this in his letters and it makes sense that he might do it as a means to defend his efforts and behaviors which must certainly have been under attack from critics. And the first thing Paul says was his preaching was “not of deceit.”
It was true and expressed with no subtle trickery or manipulation. No strategy going on there – just the unadulterated truth shared.
“Nor of uncleanness,” which seems to mean that they were not teachings that would lead to impure or evil living. (He will tell us what their teachings would lead to in verse 12)
It’s interesting, but doctrine, and the validity of the doctrine, will ultimately be revealed in the attitudinal and behavior outcome of believing it in the first place
How?
Take any set of teachings, and see, when or once they are embraced, how they lend to the faith of people on Jesus Christ and how the doctrine or teaching contributes to His command to love God and Neighbor.
Any doctrine or set of doctrines – how do they ULTIMATELY – at the end of the road, once they have settled down in the heart and mind of a person who receives them, how do they contribute to a person’s ultimate FAITH in Jesus as the Lord, Savior AND how does it translate into agape love for God and others?
Does the teaching lead to more pure unadulterated direct faith and trust in HIM AND – AND does the doctrine and teaching lead to more agape Love for God and His Son, Jesus Christ AND AND for our neighbor.
THINK about this. Self-assess with it.
If the belief or doctrine, no matter how enticing and appealing it might be to your flesh, distances you from FAITH in Christ and love for God and Man, THAT doctrinal position is errant or your interpretation of it is errant.
If the doctrine tells you that you must earn your salvation – run.
If it says that you should hate any segment of society – run.
If it teaches that God should not cannot be trusted, that faith in Christ is not all that important, that love is something other than kind, patient, longsuffering, self-effacing, humble – discard it.
I had to learn this method of doctrinal assessment while in ministry. It used to be that I thought I had to call everyone out of doctrinal positions and make Jesus proud of me.
If I was in the presence of people who believed and thought differently than I did I would use words and knowledge to corner them into submission. Because God wants us to do this if we are faithful, right?
Wrong. Because it was only serving my ego and not serving His love. So I could see that the interpretation of the doctrine on my part was errant – and I changed my ways to the point where faith and love lead the charge in every case and for all people – which may or may not ultimately open the door to the irrefutable truths.
In Paul’s day, most of the teachings of the heathen philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse.
In the end, many of the teachings of Mormonism lead away from faith and love for others but instead to self-sufficiency and pride.
In the end the Love of Godless humanism is not love at all.
Paul says that they taught, “Not of deceit, not of uncleanliness, nor of guile” – dolos – decoy – not by using decoys.
As a former LDS missionary we used decoys going door to door. We asked people if they would like to hear a message about Jesus Christ – and then we got in the door and after sharing one little message about him we would launched into a whole litany of other messages that had nothing to do with him.
Only later would those who became converts learn of more things and then it was usually too late – they would find themselves moving further and further away from the faith rather than to faith in and on HIM.
Paul dismisses such decoys from the way he presented the Gospel to the believers at Thessalonica (then adds at verse 4)
4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
Since there had been “committed to us an office so high and holy of sharing the Gospel” he seems to say, “and since this office demanded sincerity, fidelity, and honesty, we have endeavored to act in all respects in conformity to the trust given us.”
The gospel is a system of truth and sincerity it is not a system of religious manipulations delivered through contrivances or tricks or sleight of hand.
Paul’s meaning here seems to be that they had such a sense of the truth and the import of the gospel that these sensibilities kept them from ever turning the truth of the Gospel to artifice or cunning which are the usual players in a causes that are false.
And so, he adds:
“Even so we speak, not as pleasing men, but pleasing God, who, he adds, tries their hearts.”
In other words, the doctrines Paul presented forth were not aimed at making men happy – they didn’t aim to introduce items that would itch their ears.
Doctrines of men ultimately seek to serve the mind, will and emotions of Men. And the flesh wants to embrace and encourage such – and it does – to the detriment of the truth.
But Paul refused to drop his guard and play to that mortal crowd. He taught to please God – to represent Him and His will, to share his truths, and to never give an in inch on what was real and true and eternal.
This, as some people have errantly interpreted, did not mean that Paul sought to insult men or their cultures or their ability to think and reason.
No, he sought to bring all men into His heart, even becoming them and their culture as a means to bring them the Good News. That is why he wrote in 1st Corinthians 9:19-23:
19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
23 And this I do for the gospel’s sake, that I might be partaker thereof with you.
In his message of the Gospel he cut no corners, but in his interactions with others he sought to find union, friendships, commonality, love and unity as a means to bring the light of the Gospel into their lives.
Religion does the opposite. It goes in and demands conformity in the name of Christ. The Gospel shares the name of Christ to all climes, cultures and peoples, never selling one jot or tittle short, but accommodating the vast and varied views on how to live from the world population.
Paul says his approach was to “please God,” and added:
“Which (or who) trieth our hearts.”
It is said throughout the Old and New testaments that an attribute of God is that he “tries or searches” the hearts of men, (1st Chronicles 28:9; 29:17; Jeremiah 11:20; 17:10; Psalm 11:4; Romans 8:27).
The meaning here apparently seems to be, at least in connection with what Paul has said, is that he believed that God would (or was) assessing the contents of his heart and therefore His motives in what he did and said and how he went about sharing the truth. (and he adds at verse 5)
5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:
The word here rendered “flattering” used here in the Greek (kolakeia) does not occurs anywhere else in the New Testament and the meaning is, that the apostle did not deal in the language of adulation meaning he did not appeal to people’s vanity and praise them for their beauty, wealth, talent, or accomplishments.
We might add to this that neither did he concealed from them their faults or failures or the painful realities of the coming end of that age.
All that he did was apparently on display from the heart before the Living God who does know and will read the hearts of every one of us.
He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls. And Paul adds, “nor a cloke of covetousness.”
The word rendered “cloke” here (profasin) means, properly, (“what is shown or appears before any one;”) so it’s a pretense and therefore an hypocrisy.
Again, no pretense but in this case it would specifically be a pretense as a means to hide their covetousness, which is the inordinate desire to have or obtain something that is not their theirs own.
Not to strip them of their wealth or property or freedom. No cloak of covetousness. And Paul adds:
“God is witness.”
That is really kind of a terrifying concept when we think about it. When we make God anthropomorphic we have the tendency to bring him down to our level and then see him as operating like “us,” right?
In terms of love he is far above us, in terms of justice he is a million years beyond compare, and in terms of knowledge – all knowing.
But when we read the line, God is witness, we might think about Him as the Bible describes him – as an all powerful, all knowing consuming fire – and we will all be assessed by Him.
This assessment or inventory I submit is instantaneous and complete and human beings do not stand a chance to thrive in his presence without the shed blood of his Son covering our hearts and minds.
This is no joke – but at the same time, He is ultimately and consummately loving and merciful.
And this fact places all human beings (and then believers too) in some really interesting situations relative to the afterlife because – God knoweth.
Paul continues about their approach to them in Thessalonica, saying
6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.
We didn’t see fame or applause, we did not seek position or power over you or others, and he adds, “when we might have been burdensome.”
I take that to mean that they did not place demands upon them especially by way of sustenance or support through an appeal to authority. That is key here. They did not appeal to being in a special place to demand from the church to support them or anyone else.
This is one of the reasons I reject the notion of tithes as being a new Testament construct – Paul never used them in the way pastors use them today.
Free will, unencumbered rational offerings as lead of the spirit when given with a cheerful heart. That’s it.
What position did they take among them since it was not one of authority?
7 But we were gentle among you, even as a nurse cherisheth her children:
Instead of using “religious authoritai to lord over them” they used only the most kind and gentle methods to win them and to promote their peace, which Paul likens to the way a nurse would literally feed a child or children, referring to the care of a mother or nursemaid.
This does not necessarily mean a nursing mother (or a wet-nurse) but the tender care a nurse or mother had for the patients or children she loves.
Paul uses this imagery in other places in scripture showing that he cared from the heart for the believers, like a mother cares for her children and wants the best for them, understanding their susceptibility to the dangers in the outside world.
Verse 8
8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
The word here rendered “being affectionately desirous” comes from one Greek word that does not occur anywhere else in the New Testament.
It means “to long after, to have a strong affection for.”
The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them. And then, talking about what they had imparted to them, he adds, “Not the gospel of God only, but also our own souls.”
Meaning we imparted what we were called to impart to you – the Gospel of God – but we cared so deeply for you we imparted our own souls, our own minds, wills and emotions. We really love you all, is the message, not just from a religious point of view, but also human to human.
And we will stop here.
Questions or comments
PRAYER
