Filed under: Personal
To the leadership and membership of College Heights Baptist Church:
Most of you probably do not know that when the invitation to come to CHBC was extended to me for the first time, I was not interested. This was primarily because I thought it an arduous task to pastor under the shadow of my dad’s success in ministry and fulfill my own ministry goals despite pressure from others to fit in-line exclusively with Dad’s ministerial foci, without any individuality or valued perspective.
But the Lord, as he usually does, had better plans for me than I can create. He moved in my heart to accept the position as Pastor of Assimilation about 7 months ago. It has been a marvelous journey in such a short period of time. The first impression of CHBC Tracy and I had was that there was an overwhelming support and encouragement from within the church body. This is the center of the ministry of CHBC. The loving family we have come to know will forever be in our memories of our time here.
During the past seven months we have experienced a great time of ministry. I have been able to exercise my gifts of leadership and teaching and have been blessed by the fruit of the Lord’s work. I have enjoyed leading our Adult Bible Fellowship program, especially training the leaders who sacrifice hours per week to bring excellent lessons to us each week. I hope that my time has been fruitful for the leaders as much as it has been for me to learn from them.
As I said earlier, my fear in joining the pastoral team at CHBC was being limited because of my relationship to Dad. This has not been the case at all. I have enjoyed a great deal of freedom among the pastors and support staff to express my views, give advice, and ask hard questions. This freedom has been catalytic to discovering my leadership style and also in practicing godly discernment with other godly men. The pastors, including dad, are not simply coworkers, but are co-laborers in the gospel and are therefore, my brothers. This bond has been the greatest I have ever witnessed among a pastoral team. These men are genuine Christ-followers who love him and his gospel. I trust that you will follow, submit to, and obey these godly men in the days to come.
In addition to these relationships I have been blessed to know some of you very well. I am afraid to mention specific names, but those closest to me know who they are. You all have been sources of encouragement that I can depend on throughout this pastoral adventure. Thank you from the bottom of my heart for sticking closely to me and assisting me in my life as a disciple of Christ and as a church leader.
_______
When the economic stress upon our church was first brought to my attention in the past few months I was willing to give up my position so that the church could continue. This willingness should not be credited to me at all, but should be re-directed to give glory to Christ, who has given me the hope that he is coming soon to give me my inheritance, namely, the Kingdom of God.
Because of the gift of end-time faith that God has given me, it is with great confidence that I make the decision to resign as Pastor of Assimilation here at College Heights Baptist Church. My time has been well spent and a learning experience for me and my family. I have an increasing love for the church of God and also for teaching and discipling people in the texts of the Bible. I hope that you have benefitted from my ministry as much as I have benefitted from participating in leading you.
Over the past several years I have become more and more passionate about the study of the Bible, specifically the New Testament. This passion has been multiplied in the past seven months, leading to my decision to further my education. I have recently applied to Trinity Evangelical Divinity School in Deerfield, IL, to pursue the Master of Arts degree in New Testament. Pending acceptance, within the next 90 days, my family and I plan to move to Chicago, IL, to press toward this educational goal. During this time I hope to serve at a local church in some capacity. Right now a few people have come to my aid in passing out my résumé and spreading the word about my ministry to churches and businesses in the area.
I’m sure many of you are asking how you can help in this transition. First of all, you must pray for me that 1) I get accepted into Trinity, 2) that I find employment in poor economic times, especially in Chicago, and 3) that Tracy can continue to stay home and care for our two beautiful boys, Haddon and Hudson.
Second, some of you may be willing to help financially with my education and moving expenses. I ask that you abstain from giving financially if it takes away from giving to this local church. This is the primary reason why these budget cuts are being made. Instead, I would challenge you to give more to CHBC, and if after that you would like to support me in my education and transitional expenses, I would be forever grateful.
Third, and preeminent, I ask you to firmly rest in the gospel of Jesus Christ during these trying economic times. It is only by his grace and mercy that we live and move. Cling to the cross and embrace its message for you and for every man. It is with a reading of Scripture, the center of my life and ministry, which I close:
For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, 10 so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11 being strengthened with all power according to his glorious might so that you may have great endurance and patience, 12 and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his people in the kingdom of light. 13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins.
15 The Son is the image of the invisible God,
the firstborn over all creation.
16 For in him all things were created:
things in heaven and on earth, visible and invisible,
whether thrones or powers or rulers or authorities;
all things have been created through him and for him.
17 He is before all things,
and in him all things hold together.
18 And he is the head of the body, the church;
he is the beginning and the firstborn from among the dead,
so that in everything he might have the supremacy.
19 For God was pleased to have all his fullness dwell in him,
20 and through him to reconcile to himself all things,
whether things on earth or things in heaven,
by making peace through his blood, shed on the cross.
21 Once you were alienated from God and were enemies in your minds because of our evil behavior. 22 But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation— 23 if you continue in your faith, established and firm, and do not move from the hope held out in the gospel
Colossians 1.9-23 (TNIV)
Cleansing a Leper (1.40-45)
And a man with a skin disease came to him imploring him and falling to his knees and saying, “If you are willing you are able to cleanse me.” And Jesus was enraged and stretched out his hand and touched him and said to him, “I am willing. Be cleansed.” And immediately the disease came out from him and he was cleansed. And Jesus growled at him and immediately cast him out. And he said to him, “See that you say nothing to no one, but go and show yourself to the priest and offer for your cleansing what Moses commanded, to bear witness to them. But he was going out and began proclaiming many things and spreading the message. For this reason, he was no longer able to publicly enter into a town but he was out in deserted places and they were coming to him from all corners.
The account of the leper concludes the long section of 1.16-45.[1] Jesus has just come from Capernaum, his early headquarters, and entered into Galilee, preaching and casting out demons (39). While in Galilee, Jesus encounters a leper, or as is normally the case, the leper goes out to him. By this time Jesus is know around the Galilean region as a miracle worker and healer. This is the probable reason for the leper to come to Jesus.[2]
Leprosy in the NT should not be confused with modern-day leprosy, also known as Hansen’s disease. The Greek word used in the LXX and NT is λεπρος or λεπρα and could be any kind of skin disease (e.g. psoriasis, lupus, etc.) and was even translated into nature (e.g. animal disease, tree disease, and mold). A better, modern translation of λεπρος is “a man with a skin disease.”[3] Leprosy was extremely contagious and thought by most to be incurable.[4]
The OT background for leprosy and what Israelites were commanded to do concerning it is found in Leviticus 13-14. The social implications for a leper were devastating.
Anyone with such a defiling disease must wear torn clothes, let their hair be unkempt, cover the lower part of their face and cry out, ‘Unclean! Unclean!’ As long as they have the disease they remain unclean. They must live alone; they must live outside the camp.[5]
The leper “was not allowed in the temple or at any social or religious gather. Furthermore, anyone who touched a person in such a condition became unclean also…To have such a condition was not just a health liability; it made one a prisoner, cut off from all normal life.”[6] “The disease made the man perpetually unclean and must have caused deep anguish, for it prevented normal relationships and fellowship with one’s neighbors and friends. This was doubly so because such a disease was often seen as a divine punishment for serious sins (see 2 Kgs 5.7). Thus cleansing is uppermost in the man’s mind for he would like to lead a normal life.”[7] Furthermore, the victim of the disease was considered dead,[8] a walking corpse,[9] and as with dead bodies, contact with lepers was considered unclean.
This man came to Jesus “imploring him and falling to his knees.” This is emphasizes his desperation to be cured of his disease and rejoin the rest of society. It is notable that this is an extremely bold gesture by the leper; instead of shouting “Unclean!” he implores a Galilean miracle worker to heal him, coming dangerously close in the process.
The imploration that the leper gives is to “cleanse him.” This is conditioned upon Jesus’ desire to do so. θελης is translated here “will,” but can connote to determine, wish, or desire. The leper does not doubt Jesus’ power, but realizes that Jesus will not heal him unless he sees fit to do so. This interpretation is confirmed by the leper’s use of δυνασαι, which comes from δυναμις, the Greek word for power. He recognizes that Jesus alone has the power to cure the incurable. He is the one with εξουσια, the authority, over all demonic powers and diseases. Jesus has the power to “cleanse” the man. καθαριζω[10] is the word used here; this is the word used in Leviticus for ritual cleansing.[11] If the man were made ritually clean from the incurable disease he would be allowed to resume his life as normal.
In v.41 we have Jesus feeling compassionate. Herein lies a text-critical problem: this verb – σπλαγχνισθεις – is not in some of our trusted manuscripts. The word used in those manuscripts is οργισθεις, which means, “to be enraged.” Many recent commentators have preferred this reading over the majority testimony of “compassion.” If we are to see Jesus as “enraged,” what is he so upset about? Morna Hooker, as well as Joel Marcus, sees demonic forces behind leprosy.[12] Thus, Jesus is annoyed at the continued oppression of his people by Satan. James Edwards sees Jdgs 10.16 as an OT parallel: “And God became indignant over the misery of Israel” (RSV); Jesus was “enraged” over the misery of the leper. His reason for this conclusion is because Jesus healed him. His reasoning seems to be that Jesus would not have healed him if he were annoyed by the request.[13] R. T. France has a similar interpretation. Jesus’ rage is not aimed toward the leper, but toward the presence of evil in the man.[14] Though it is rare, some scholars see that σπλαγχνισθεις is original.[15]
I am in partial agreement with Marcus and Hooker. The language used in this healing passage is similar to an exorcism passage. The disease “came out from him” (απηλθεν απ αυτου) and Jesus “cast him away” (εξεβαλεν αυτον).
There are especially close parallels between our passage and the exorcism a few verses earlier in 1.21-28: Jesus encounters uncleanness and engages in an angry rebuke, the impurity ‘comes out’ of the man, and the result is the spreading of Jesus’ fame.[16]
Another legitimate explanation that I am keen to is that Jesus is upset because the healing is interfering with his preaching ministry. This is seems like a natural interpretation of the passage, granted it rests upon the agreeing interpretation of the previous section (35-39).
After Jesus became enraged/filled with compassion, he stretched out his hand and touched him. Touching an unclean person resulted in making oneself unclean (e.g. Lev 14.46-47; Num 10.11-16). Jesus’ willingness to touch the man reveals several things about the nature of his ministry. First, Jesus seems to have an unusual view of the Law. On one hand, he ignores the risk of uncleanness and on the other, he tells the leper after he is healed to visit the local priest for a declaration of cleanness. Second, Jesus sees helping the helpless as higher in value than obeying restrictive interpretations of the law. Third, Jesus’ touch reverses the effects of touching an unclean person; he is not contaminated, but the unclean man is “cleansed.” “Unlike an ordinary rabbi, Jesus is not polluted by the leper’s disease; rather the leper is cleansed and healed by Jesus’ contagious holiness.”[17]
Jesus adds to his touch the words, “I am willing; be clean!” With these words the disease immediately (ευθυς) came out of the man, echoing the words of 1.26: “and crying out with a great cry, he came out (εξηλθεν)[18] from him.” R. T. France points out what many of us miss upon a cursory reading of Mark:
This is a particularly impressive [‘and immediately’]; while the extent of the man’s disfigurement cannot be known, an immediate visible cure is extraordinary. The vivid anthropomorphism [‘the leprosy left from him’] suggests that the symptoms of the disease could be seen to vanish, leaving the man visibly [‘cleansed’]. Jesus’ healings are immediate, and even the disfigurement of leprosy is no exception.[19]
After the departure of the skin disease, Jesus is said to be εμβριμησαμενος (embrimēsamenos). This Greek verb connotes the violent anger of animals, e.g. the snorting of horses.[20] This fits into the translation above: “Jesus growled at him…”; it is usually translated something to the effect of “he strictly told him.” This is more than a harsh rebuke; it is an outward manifestation of anger. The anger at the evil demonic forces[21] is now turned toward the healed man. This flows in line with Jesus’ frustration with the man because of his desire to continue his preaching ministry.
This angry Jesus (cf. v. 41) “immediately cast him out.” The verb for casting out (εκβαλλω) is a technical term for exorcisms, and gives weight to the demonic interpretation of the passage.
The content of the angry growl or warning is stated in v. 44: “See that you say nothing to no one.” Jesus is again protecting his identity from those who do not hold the correct interpretation of his ministry. “The pragmatic reason for this secrecy is clearly spelled out in v. 45; publicity of this sort resulted in excessive, and probably misdirected, popular enthusiasm which was a serious hindrance to Jesus’ mission.”[22]
Instead of speaking, the healed man is to present himself before the local priest. This is the requirement for cleansed lepers. The man is to offer for his cleansing what is commanded by Moses. The offering was of three lambs or one lamb and four birds, depending on economic class (see Lev 14). That Jesus commands the healed man to do this reveals his seemingly paradoxical-nomism. He seems to disregard the Law when it is better to do good for another and upholds the Law in other settings.
Jesus’ command is for the man to “bear witness to them.” What was Jesus trying to prove? Some have suggested that the command to witness is positive, to show that Jesus had a high degree of respect for the Law. Others see it as a witness against “them.” This may be an introduction to the next large section (2.1-3.6), preparing for the theme of controversy with the Jewish leaders (e.g. priests, scribes, etc.), with the priest functioning as representative of the whole.
V. 45 is rich in irony; the man directly disobeyed Jesus by spreading the word (λογον), a synonym for the message about Jesus, and proclaiming (κηρυσσω), a word used in the NT for the preaching of the gospel. The content of the “message” and “things” is irrelevant. The irony is in this: whereas the leper was once separated from society “outside the camp” he is now performing the task Jesus set out to do, namely, preaching the word (v. 38), while Jesus is now forced “outside the camp” into the desolate places.[23]
Edwards (rightly) sees a reference to the Suffering Servant of Is 53: “Mark casts him in the role of the Servant of the Lord who bears the iniquities of others (Is 53.11) and whose bearing them causes him to be ‘numbered with the transgressors’ (Is 53.12).”[24]
Jesus was unable to enter anywhere publicly and was forced to the “deserted places.” This against brings up the theme of ερημος, or wilderness. Jesus again is identified with the wilderness, where God would bring salvation to his people (Is 64.10-11) through a new exodus. This is confirmed by the result of Jesus’ entrance into the wilderness: “they were coming to him from all corners.” The continued theme of all people coming to Jesus (vv. 28, 33-34, 37-39, 45) reinforces Mark’s eschatological perspective; all people everywhere are being impacted by Jesus’ ministry, fulfilling Is 42.5-9:
Thus says God, the Lord,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people on it
and spirit to those who walk in it:
“I am the Lord; I have called you in righteousness;
I will take you by the hand and keep you;
I will give you as a covenant for the people,
a light for the nations,
to open the eyes that are blind,
to bring out the prisoners from the dungeon,
from the prison those who sit in darkness.
I am the Lord; that is my name;
my glory I give to no other,
nor my praise to carved idols.
Behold, the former things have come to pass,
and new things I now declare;
before they spring forth
I tell you of them.”
[1] Marcus (207) sees this passage as transitional between 1.16-45 and 2.1-3.6.
[2] This account follows a typical outline for a healing passage: 1) request (v. 40); 2) healing action/word (41); 3) cure (42); 4) demonstration of cure (43-45). See Marcus, 208.
[3] It is possible that this man did have Hansen’s disease, but most scholars do not believe it was prevalent during Jesus’ days.
[4] Some rabbis thought it to be as curable as raising someone from the dead; see Edwards, 69, n. 45.
[5] Lev 13.45-46
[6] Hurtado, 30. Emphasis mine.
[7] Witherington, 103.
[8] See Num 12.10-15.
[9] From a remark by Jewish historian, Flavius Josephus, who said that lepers were “in effect, dead persons” (Antiquities 3.264).
[10] From which we get “catharsis” which is a purification of emotions or bowels.
[11] See Lev 13 and 14 (καθαριζω is used 28 times), which are relevant here.
[12] Marcus, 209; also see Witherington, 103.
[13] Edwards, 70.
[14] France, 117-118.
[15] Hurtado, 33-34.
[16] Marcus, 209.
[17] Edwards, 70.
[18] Cf. απηλθεν (lit. went from) in 1.42.
[19] France, 118.
[20] See Ibid; Marcus (206) quotes Guelich who defines the verb as “to express indignation by an explosive expulsion of breath.
[21] France (119) disagrees with the idea that this leprosy passage is reminiscent of an exorcism; he makes a good argument, but I remain unconvinced.
[22] Ibid.
[23] Marcus (210) also notes the irony that Jesus’ supernatural healing power is what is hindering him from preaching.
[24] Edwards, 72.
[25] Witherington, 104.
TRANSLATION
2.17But we, brothers, were torn from you for a moment of time (face to face, not in heart); we worked harder than ever with great desire to see your face. 18For this reason we have determined to come to you – I, Paul again and again[1] – but we were hindered by Satan. 19For what is our hope or joy or crown of boasting before our Lord Jesus in his appearing?[2] Is it not you? 20For you are our glory and joy.
3.1For this reason, we could no longer endure and were pleased with being left behind in Athens alone, 2and we sent Timothy, our brother and co-worker of God in the gospel of Christ, in order to strengthen and encourage you concerning your faith 3that no one be shaken by this affliction (for you yourselves know that we were destined for this). 4For indeed when we were with you, we were warning you in advance that we were going to suffer affliction and you know that it has happened as we said. 5For this reason, I could no longer endure, [so] I sent to learn of your faithfulness, for fear that in some way you were tempted by the Tempter and our work was done in vain.
NOTES
This passage can be divided into two parts: Paul’s longing to go to Thessalonica (2.17-20) and the reasons Paul sent Timothy (3.1-5). This passage gives us insight on the development of a new Pauline church and also how we can encourage one another today in the midst of trials.
We were torn from you… (2.17)
In this passage we see Paul’s method for keeping watch over his new churches: 1) personal presence (2.18; cf. Phil 1.27; 2.12), 2) writing letters (cf. 2 Cor 10.9-10, and 3) sending emissaries (3.1-3; 1 Cor 4.17; 2 Cor 8.17-24; 9.3; Eph 6.21-22; Phil 2.19-30; Col 4.7-9; 2 Tim 4.12; Titus 3.12). Paul took seriously the charge given to him and all of the church to make disciples (Matt 28.18-20). In this charge was a desire to keep in touch with his churches in order to encourage, strengthen, and rebuke them in order that they might be saved on the last day.
The verb Paul uses for being torn away (απορφανιζω, aporphanidzō) connotes the idea of a mother being ripped away from her child. Paul is being torn away from his family because of the Jews in Thessalonica (again, see Acts 17). This aggressive verb describes the forceful removal of the missionaries from Thessalonica and Berea. For Paul it was not time to leave the new believers, but the opposition was overwhelming, forcing them to leave. This separation has come to an end because of the sending of Timothy. Sending him is almost as good as Paul being there himself and in some sense he is with them “in heart.”
This untimely separation has developed a great desire and work to see the Thessalonians again. The missionaries “worked harder than ever” with “great desire” to restore the face to face relationship. The phrase translated “worked harder than ever” is περισσοτερως εσπουδασαμεν (perissoterōs espoudasamen), which literally means “doing the best beyond the regular means.” Paul and his comrades are trying the hardest they can to reunite with the Thessalonian church.
We were hindered… (2.18)
The desire of the missionaries is again stated. It is clear that Paul is trying to convey their affection in order create an environment in which gentle parent-like correction can occur. This is made clear by the zeal Paul has to see them again. The word translated “determined” is also used for the will of God in the LXX.[3] It is not merely a “wish” as it is sometimes translated, but connotes a wish that will be resolved. This is confirmed by Paul’s interjection into the letter[4]: “I, Paul, again and again.”
In v. 18 we have the first of two references to Satan in this passage. Satan comes from the Hebrew word hasatan, or “the adversary.” Satan is the enemy of God (Rom 16.20) and the tempter of Jesus and his people (3.5; Mark 1.13; 1 Cor 7.5). It is always a danger for the Christian to be tempted or tricked by the devil (2 Cor 2.11; 11.13-15). His tempting power is not discussed here, however. Paul says Satan hindered him from coming to visit the church. How did Satan do such a thing? Some scholars think that this is Paul’s “thorn in the flesh, a messenger of Satan” (2 Cor 12.7). These scholars say this thorn is bodily sickness that kept Paul from doing ministry and here left him unable to visit Thessalonica. This is speculative at best, but may give some kind of insight into what kept Paul from visiting the church. The most we can say is that Paul was encouraging the church that he was not at fault for not being able to come to them; in fact, the blame belongs to Satan, the enemy of God.
What is our hope and joy… (2.19)
Paul finishes his reasoning of the desire to see the church by describing to them their value to him and his comrades. Paul mentions three things that the Thessalonian converts represent: hope, joy, and a crown of boasting. Paul’s disciples are proof of his faithfulness to the mission Christ gave him on Damascus Road: I am sending you to the gentiles “to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sin and a place among those who are sanctified by faith in me” (Acts 26.18). In 1 Cor 9.2 Paul calls the believers there the “seal” of his apostleship. The seal is “a visible token of something that already exists; thus the Corinthian church does not make Paul an apostle, and his apostleship does not depend on it, but its existence is a visible sign of his apostleship.”[5] In a similar way, the hope, joy and crown Paul possesses is found in them because it is evidence that Paul is God’s messenger to the gentiles.
The believers are Paul’s hope because they have not fallen away due to affliction and tribulation. Their faithfulness proves the effectiveness of Christ’s work through Paul and gives Paul assurance that he will be saved on the last day. This is also the source of Paul’s joy. Joy in Paul is typically tied to salvation as its product (Rom 14.17; 15.13; 2 Cor 7.4; Gal 5.22; Phil 2.2; Col 1.11). Here, as well as in Phil 4.1, Paul says that the believers are his joy. “In the context of 1 Thessalonians 2, the image of the parent who speaks of his or her child as ‘my joy’ is perhaps suggested.”[6] Lastly, Paul says the believers are his crown of boasting. It is clear that Paul does not mean human boasting in the sense that God had nothing to do with the fruit of his ministry (see 1 Cor 3.7). At the same time, Paul does boast in the Lord for the ministry he has given him and the spiritual children that have come from his labor (2 Cor 8.24; 9.3). “For Paul the Thessalonians were like a victory wreath of which he could be proud at the coming of Christ. They were a proof of his toil and achievement for Christ as a missionary to the Gentiles.”[7]
These believers are Paul’s hope, joy, and crown at the appearing of Christ. Παρουσια, parousia, is a technical term for the second coming of the Lord Jesus in the NT. The biblical view of this event is that this is the time when Christ will judge the rebellious sinners and save the holy believers. This is the fulfillment of the prophetic “day of the Lord” (see Isa 2.6-22; 13; Jer 46.10; Ezek 30.2-4; Joel 2-3; Amos 5.18-20; Obad 15-21; Zeph 1.7-18; Zech 9.14-17; Mal 4.1-3). At this time Paul’s reward will be his disciples from all the churches he has founded and ministered in. This is shown in Paul’s rhetorical question, “Is it not you?” and his answer, “you are our glory and joy.”
Part one of our passage is written to encourage the Thessalonian believers to continue in the faith. They are significant to Paul’s ministry and faith; so much so, that Paul is filled with great desire to see them again before the parousia of the Lord. They are indeed his hope, joy, and crown and if they do not prove faithful, they will hurt Paul. Therefore, this exhortation and encouragement is placed before the correctives in eschatology later in the letter.
When we could bear it no longer… (3.1-5)
The “great desire” and “hard work” began to be too much for Paul, so he and his comrades decided to stay in Athens and send Timothy to receive a report of the Thessalonians’ condition in the face of affliction (see 3.6-13). One thing that is clear is that Paul’s anxiety to see the status of the Thessalonian church was great. In Acts 17 we see that Paul is sent to Athens shortly after the Thessalonian conversion while Timothy and Silas stayed in Macedonia. This shows that Paul was overwhelmed with the thought of the Thessalonians’ faithfulness to Jesus in suffering affliction.
Timothy is sent as Paul’s apostolic presence (cf. 1 Cor 4.17; 16.10; Phil 2.19). Paul says that Timothy is a “brother” and a “co-worker of God.” “Brother” was probably a technical term for a co-worker of Paul (e.g. 1 Cor 1.1; 16.12; et al). In addition to functioning as Paul’s apostolic presence, these brothers also were teachers of the word (Acts 18.24; cf. 1 Cor 16.12; 2 Tim 4.2). That Timothy was seen as God’s co-worker was controversial to the scribes of the NT. So much so that they made some adjustments to some manuscripts, either deleting “of God” or changing συνεργον (synergon, co-worker) to διακονος (diaconos, servant). The language is a bold claim for a half-gentile boy from Lystra, but is still original to Paul. In fact, Paul calls himself and Apollos God’s co-workers (1 Cor 3.9). Paul explains the nature of a co-worker of God: they are working in the gospel of Christ. That is, they are ministers of the gospel. Apostles (αποστολοι, lit. messengers) are messengers of God to the world who proclaim the gospel; they are working for God and with God through the power of the Holy Spirit (Acts 1.6-8). The gospel that is preached is about Jesus’ death and resurrection (found in simplest form in 1 Cor 15.1-5).
Paul has sent Timothy to the Thessalonians to strengthen (ESV: establish) and encourage (ESV: exhort) them. This strengthening and encouragement is in relation to their faith. The Thessalonians’ faith needed to be bolstered in order to endure increased persecution. The comfort and encouragement in the faith that Timothy brings may be similar to Paul’s comments in 4.1 and 4.10: something to the effect of, “You have done so well up to this point, keep going!” Paul was concerned for the new church like a father is concerned for a child who leaves for a period of time. He did not want his work to be empty, but for the Thessalonians to grow in the knowledge and confidence of the gospel.
Timothy’s twofold ministry was intended to make sure “that no one be shaken[8] by this affliction.” Jesus himself warned that people would hear the message of the gospel, accept it, and when affliction comes, would fall away (Mark 4.17). Paul does not want this to happen. It has been a staple in his proclamation to prepare new converts to face persecution: “Through many tribulations we must enter into the Kingdom of God” (Acts 14.22). This type of statement is what Paul refers to in saying, “you know we were destined for this” and “we were warning you in advance that we were going to suffer affliction.” In 2 Thess 1.3-12, Paul actually encourages the church in claiming that the endurance of suffering is a sign of their acceptance into the Kingdom.[9] In this passage we probably find something similar to what Timothy was speaking to the Thessalonians to encourage them. As Charles Wanamaker puts it, “God has destined Christians for affliction as part of the process that leads to their salvation.”[10]
It is possible that Paul is getting his doctrine of eschatological suffering from Jesus. For instance, in Mark 13.9-13 (cf. Matt 24.1-51; Luke 21.5-36) Jesus warns his disciples:
But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. And the gospel must first be proclaimed to all nations. And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. And you will be hated by all for my name’s sake. But the one who endures to the end will be saved.
Even from before the apostolic age it was known that to be a part of God’s kingdom, followers of Jesus must endure persecution before Christ’s parousia. Therefore, Paul’s words that the Thessalonians’ end time suffering has come is good news: the end of the age has come.
Along with v. 1 v. 5 functions as an inclusio,[11] setting apart his reasoning for sending Timothy (“for this reason”). The first reason Paul mentions for sending Timothy is to make sure no one is shaken from the persecution that they have had to endure. The second reason in this verse is to “learn of [your] faithfulness.”[12] Paul was concerned that the church may not have endured through the persecution they have endured. This apostasy would have been brought about by the Tempter, Satan. “Paul portrayed Satan as seeking to destroy the fruits of the Christian mission (cf. 1 Cor 7.5; 2 Cor 2.10ff; 11.13-15; 1 Thess 2.18). In the context of 1 Thess 3.5, Paul implicitly demonizes those who afflict the Thessalonians because they are by implication the agents of Satan’s temptation.”[13]
If the Tempter had succeeded, then the work of the apostles was done in vain, or literally, found empty. The phrase “in vain” is mentioned 12 times in Paul’s letters. One intriguing mention is Phil 2.14-16:
Do all things without grumbling or questioning, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.
If the Philippian church does not obey the command of Paul to hold fast to the gospel, Paul will not be proud and his work would be in vain. Paul’s work is his missionary task: preaching the gospel to the gentiles. This is a good comparison to Paul’s idea in v. 5. If the Tempter has been succeeded, on “the day of Christ” (cf. day of Lord above) Paul’s work would be shown to be in vain. There will be one day when Paul will no longer have to worry about his work being in vain, for “they will not labor in vain” (Is 65.23).
APPLICATION POINTS
- Passion for making disciples.
- Working together with God in gospel ministry.
- Standing in the midst of affliction.
- Persevering to the end to be saved.
- Dwelling in the gospel as the strength and encouragement during trials.
[1] Literally, “once and twice.”
[2] I have translated παρουσια, parousia, “appearing” instead of “coming” because of the modern idea of what N. T. Wright calls “Spaceman Jesus” who seems to come from the moon or the Heaven planet to earth to get his people, instead of what the word connotes primarily, which is an imminent arrival or presence.
[3] Septuagint: Greek translation of the Hebrew Bible. Was influential in the days of Paul and is still used today in academia.
[4] This reveals that Paul is the one actually writing the letter (see 3.5; 5.27). Because Paul’s ministry in Thessalonica was shared with his emissaries he attached their names to the letter. Timothy and Silas agreed with the content of the letter and throughout it Paul speaks as if all three are in one voice.
[5] Barrett, Corinthians, 201.
[6] Wanamaker, Thessalonians, 123.
[7] Ibid, 124.
[8] The verb for “shaken” (σαινεσθαι, sainesthai) appears only here in the NT and the LXX. It literally means “to wag a dog’s tail,” but has come to mean be agitated, disturbed, or shaken.
[9] This is a theme of Paul (Acts 14.22; Rom 8.17; 2 Tim 1.8-14) which he probably developed from Judaism (Dan 12.1; cf. 2 Esd 13.30ff) and the teaching of Jesus.
[10] Wanamaker, Thessalonians, 130.
[11] Inclusio sets apart a section by its beginning and ending, e.g. “we/I could no longer endure” and “we/I sent” in v.1-2/5.
[12] I have translated πιστις, pistis, “faithfulness” instead of “faith” because of its cotext (a verse’s relation to the text surrounding it – see John T. Carroll and Joel B. Green The Death of Jesus in Early Christianity (Hendrickson: Peabody, MA), 2007, 25, n. 5, for a definition), namely, the continuation of the Thessalonians faith in the midst of trouble.
[13] Wanamaker, Thessalonians, 132.
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