A Message for Our Times E-Book

Rev. Daniel G. Caram

• Herausgeber: Zion Christian Publishers
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

Epistles to the Thessalonians: A Message for Our Times is a complete verse-by-verse commentary on Paul’s epistle to the church at Thessalonica.  Rev. Caram goes into detail about the struggles this church faced during the era of the Roman Empire, as well as the contrary messages about the Second Coming of Christ that were circulating through the churches.  This book will offer practical advice as to how we can be prepared to meet the Lord when He comes again.

Leseprobe

The Epistles of I & II Thessalonians

A Message for Our Times

“1 & II Thessalonians: A Message for Our Times”

Previously known as “1 & II Thessalonians: He Cometh”

© 2001 Daniel G. Caram

Version 2.0 (2012)

Front Cover Design

© 2012 Daniel G. Caram and his licensors

All rights reserved

No part of this book may be reproduced in any form or by any electronic or mechanical means without written permission from the publisher, except in the case of brief quotations in articles or reviews.

All Scripture quotations in this book are taken from the King James Version Bible unless otherwise stated.

Published by Zion Christian Publishers as an e-book in 2023

For more information, please contact:

Zion Christian Publishers

A Zion Fellowship ® Ministry

P.O. Box 70

Waverly, New York 14892

Phone: [phone]

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www.zcpublishers.com

www.zionfellowship.org

Acknowledgements

We would like to acknowledge the following:

• To Mary H. – for her proficiency in the editing of this book.

• To Jeremy K. – for his proficiency in the formatting of this book.

Introduction

Clearly one of the major themes in the study of Paul’s epistles to the Thessalonians is the Second Coming of Christ. You will find in every chapter of both epistles either a direct reference to, or an allusion to the Second Coming of Christ. The Lord still has a church in Thessalonica, and they are still waiting for “His Coming.” The main import of these epistles is for every believer to be prepared and to live in an expectation that: “My world could end today, and I don’t want to be ashamed when I meet Him!”

There is also another phrase that we often connect with the Second Coming: “The Day of the Lord.” This term is found in both epistles. Although we can ascribe this expression to Christ’s return to judge the earth, it does have other applications also. At times, it was in reference to God's judgment on a specific generation, such as the time leading up to Jerusalem’s destruction in 586 BC. “The Day of the Lord” can refer specifically to the tribulation period that precedes Christ's Coming, and also to the final day of reckoning at the end of the Millennium (cf. 2 Pet. 3:10-14). However, in all cases, “The Day of the Lord” is a reference to a time of judgment: “The day of the LORD is darkness, and not light.” (Amos 5:18).

This “day of darkness” is also a warning to the Church of His Coming. The teaching concerning the time prior to Christ’s coming, carries a note of wariness. It seems there shall be a certain stupor and a carelessness that pervades the day. We are warned to be on guard and not be taken unaware! Paul also warns of other conditions that will exist in that day: the “man of sin,” the “great falling away,” and the return to temple worship in Jerusalem (cf. 2 Thes. 2:1-17). These epistles of Paul are an essential key to the end time puzzle, and it is almost impossible to study eschatological (end time) truths without the inclusion of these letters of Paul.

The Apostle born before the due time

In 1 Corinthians 15:8, Paul declared himself “an apostle born out of time” (or before the due time). Paul was not at all confused concerning the generation in which he lived, or that his writings would extend far beyond his time on earth. In his later epistles, Paul indicated that his time was up and that he had finished his course. Yet, his inspired letters go beyond his generation and describe the conditions that will exist in the last days. Paul was a man who had experienced tremendous revelation in the third heaven. Surely, in this realm of the Spirit he had tasted of the powers to come. He had heard and seen the mysteries of God, many of which he was not allowed to divulge on earth, and that was eight years prior to his coming to Thessalonica (cf. 2 Cor. 12: 2-4).

We would have to conclude from this that the apostle born before the due time was actually writing more to the generation that would literally see the consummation of all these things. Paul was writing to the latter day Church. (This point will be considered again at various intervals of this study.)

Paul’s present tense manner

Because of Paul’s present tense manner of speaking, many of these first century Christians misinterpreted what Paul was saying concerning Christ’s return. They went to such extremes as to leave their employment, and to cease from the normal functions of everyday life. Although Paul’s second letter brought further clarification, he did not say anything new to them. He was simply reiterating the points he had already taught them during his brief ministry there (2 Thes. 2:5, 3:10, 1 Thes. 4:2).

There is a certain tendency in new believers to take a truth, or part of a truth, and run with it. They become so excited by Part A that they do not hear Part B.

The church in Thessalonica is still there today, even though 1,950 years have lapsed. They are still awaiting His coming. Yet, in the truest sense, the Lord does come for every generation, because there are only 70-80 years allotted to man. That is why the main emphasis in these epistles is to be holy. We must always be ready to meet the Lord, for we know not the day or the hour of our departure from this life. When we breathe our last breath, the end of the world has come for us, and after that comes the judgment. Therefore, the true message of the Second Coming of Christ should produce holiness (c.f. 1 Thes. 3:13).

There are many valuable insights to be gained from the Thessalonian epistles. The life of Christ, as lived and taught by the Apostle Paul, is especially relevant to ministers and to those who are called to positions of leadership. So let us proceed now to study these books with absorbent hearts, “Knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we first believed!”

The Historical Setting of Thessalonica

Capital of Macedonia

Thessalonica was founded in 315 BC. It was first named Salonika after the wife of Cassander, who was one of Alexander’s four generals. Since Alexander the Great had no posterity, his empire was divided up amongst his four main generals (Dan. 8:8, 22, 11:3-4). Salonika was actually a half-sister of Alexander.

The location of this port city made Salonika a very valuable commercial center. The Vardar River (modern name) coming down from the north, terminated in the Thermaic Gulf (Gulf of Salonika). This made Thessalonica one of the major trade routes of the day. In fact, modern day Thessaloniki is still a port city and is the second largest city in Greece.

During the Macedonian wars, Rome captured Thessalonica and made it a province in 146 BC. Rome later declared Thessalonica a free city and only responsible to the Roman proconsul that was stationed there. Thessalonica continued to be the capital of Macedonia, still maintaining its Greek culture, and yet there was quite a cosmopolitan population due to the free city status.

Scriptural Record of Thessalonica

Luke gives the scriptural account of Paul’s visit to Thessalonica in the book of Acts in chapter 17. We are able to deduce from the timing of events in the book of Acts that Paul must have visited there in 52 AD. Paul launched from Antioch in 51 AD with his new partner, Silas. They visited Cilicia, Lycaonia, and Galatia that year; and in 52 were in Troas, Philippi, Thessalonica, Berea, Athens, and Corinth. Paul stayed in Corinth for eighteen months, and while he was there he wrote his two epistles to the Thessalonians. Thessalonica was a very important leg of Paul’s second missionary journey (Acts 17:1-10).

To fully appreciate the second missionary journey of Paul (Acts 15:36 to 18:22), we have to begin in Acts chapter 15. After the Jerusalem conference, Paul and Barnabas returned to Antioch, Syria where they continued to teach and preach. The date of the Jerusalem conference has been authenticated at AD 50. It was during the time back home at Antioch that fresh inspiration would come into Paul's heart to revisit the field: “And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do” (Acts 15:36).

In the remainder of Chapter 15, we see a rift between Paul and Barnabas. The reason I am including this in the study is because this has special application for those studying for the ministry. Barnabas should have been a co-founder of the work in Thessalonica, but he became greatly offended at Paul’s reluctance to take John Mark with them. John Mark was young and had turned back during their first journey (Acts 13:13). You will also notice in that same narrative that Paul seemed to be assuming the mantle. There we read, “Paul and his company” (Acts 13:13).

Perhaps Barnabas resented Paul’s dominance. Maybe the fact that John Mark was related to Barnabas added to the offense. Paul thought John to be too immature for the second missionary journey, and the whole incident resulted in a split. Actually, this second trip would encounter much persecution and trouble. Would John Mark have failed on this mission, too?

Ministers especially need to guard against such offenses. We must not allow our personal feelings to govern us. There really is no such thing as “co-leadership.” One person has to take the lead on a team, and we must flow with that leadership. Barnabas lost much in taking offense over John. Someone once said: “There is no grace for a third party offense.” Often our offense is because of the way another person was treated. Because of this sharp disagreement, Barnabas would no longer be a major figure in scripture; and interestingly enough, John Mark would later have a comeback. The book of Acts is a focus on the center of what God was doing, and Barnabas left the center of the activity to work on the sidelines.

The Macedonian Call

During journey two, Paul and Company came to Troas, a city of Asia Minor. While at Troas, Paul had a vision of a man crying out for help in Macedonia (Acts 16:8-10). It was during this time that Luke joined the team. Timothy had already become one of the company (Acts 16:1-3). Thus, the ministry team traveled west to Macedonia; and it is here that Paul founded two main church centers: one in Philippi and one in Thessalonica. (Read Acts 17:1-15.)

Thessalonica

Paul’s visit to Thessalonica was very brief; it was only extended over three Sabbath days (Acts 17:2). That in itself is a thought worthy to be considered. Much can be done in a very short time when the power of God is manifested. When we go forth in power, God can cause great things to happen. Jonah did more for Nineveh in several days than most missionaries could do in centuries. As William Carrie said, we need to believe God for great things and expect great things from Him.

Paul was the type of person who poured out his whole life and soul to others. When we are ministering in a volatile atmosphere, we need to give it our all while the door of opportunity is open. Paul had the capacity to teach day and night, and knowing the possibility of being suddenly ejected, he did so. At the end of one month's stay, Paul left behind a church that would grow on its own. Paul’s entire journey throughout Macedonia was very brief due to some very resilient forces—namely, certain Jews who were motivated by envy and jealousy.

We want fruit that remains. Our main concern when pioneering a work should be with the spiritual impartation we leave in people's lives. This is far more important than building projects. We should also note that Paul first endeavored to bring the Gospel to his own brethren, the Jewish community. That should be our first order of business. When pioneering new territory, if there are other Christian works nearby, we should first share our vision with them to see if there can be a flowing together; and if that is not possible, then we are free to work independently.

Paul’s Message

Paul’s main emphasis to the Jews was this: “Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ [or Messiah]” (Acts 17:3). Paul preached a suffering Messiah who died for our sins. The Son of God became a man in order to suffer and die, and to pay for our sin debt. Christ rose victorious over sin and death and He ever lives. There is no other means of salvation. This was Paul's emphasis.

Acts 17:4“And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.”

The Greek culture promoted women into places of authority and government. That is why Paul at times addresses male and female roles. Paul is not against women in ministry, as long as they do not dominate over men, and they are in subjection to male eldership or to their own husbands if they are married.

Acts 17:5“The Jews that believed not…” Many times it is the unbelieving brethren who cause the most damage. Often on the mission field, the greatest hindrances to the Gospel are other missionaries whose motives are not right. We knew a lady missionary in Africa, who died from the pressures imposed on her from another elder missionary who did not want her there. The greatest opponents to Paul and his new message were usually the Scripture-quoting Jews.

The Reputation of Paul & Company

Acts 17:6“…They drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also.” Consider this description: “They that have turned the world upside down.” Actually, this was not a bad reputation to have, considering that the world system is already upside down, and Paul was turning it right side up. Have you ever heard the proverbial story about the valley of the blind? In this little narrative, there was a whole valley of blind people who were accustomed and content with a lifestyle that fit into their own little world of darkness. This had been their manner for centuries. One day a man who could see happened into this valley and quite upset their lifestyle. The people were just not interested in a better way of doing things. They preferred living in their own limited and obscured world of darkness. This is so indicative of people who are bound with tradition.

Years ago, I had a friend who attended Evangel College. While he was there he had a series of visions, one of which was concerning the fall of Adam. He said that in this vision, when Adam fell, it was as though he saw the whole world tilt off its axis. That could account for a lot of environmental changes, not to mention the spiritual implications. In short, the world is off course – as the psalmist said in Psalm 82:5: “…The foundations of the earth are out of course.”

When we follow the whole Macedonian account (Acts 16 17), we realize how Satan contends for his territory, or what he deems to be his territory. It also helps us to understand some of the persecutions that would plague the new churches in Macedonia. As strange as it may seem, some of the best fruit comes from the persecuted church. Thessalonica and Philippi would prove this to be so.

The Thessalonian Epistles

Paul had been pushed from city to city throughout Macedonia. Now he was stationed in Athens: “And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed” (Acts 17:15).

Almost immediately, Paul sent for Silas and Timothy whom he had left at Berea (Acts 17:10-14). It was at this point that Paul commissioned Timothy to return to Thessalonica to stabilize and encourage the church there. Meanwhile, Paul continued west from Athens another fifty miles, to Corinth. While Paul was in Corinth (Acts 18:1-11), Timothy returned with a good report; and from Corinth, Paul wrote his first letter to the Thessalonians.

1 Thessalonians 3:1-9

In chapter three, verses 1-9, the backdrop of the first letter is clearly explained. Paul was very concerned for the state of this infant church that was dwelling in the midst of an extremely hostile atmosphere. Thus, the apostle was overjoyed to hear that they were fruitful and were standing firm.

This first letter to Thessalonica was the first letter of Paul to become part of the holy canon of scripture. He wrote it from Corinth in 52 A.D. Soon after, in 53 A.D., Paul wrote his second epistle to the Thessalonians, also from Corinth.

Chapter One

“Ye became followers of us.” (1:6)

Here is a message in five simple words: “Ye became followers of us.” This is what our followers or converts shall imitate - “us.” One of the first spiritual laws of creation is the fact that we bring forth like kind. We reproduce ourselves (See Gen. 1:11-12, 1:21, 1:24-25, 5:3).

Salutations

1:1 “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.”

Paul will often distinguish between members of the Godhead. They are separate entities, yet work together to fulfill the Father’s purposes. The plurality of the Godhead is seen from the first chapter in Genesis: “Letusmake man,” to the very last chapter in Revelation: “… of God and of the Lamb.” The apostle John uses the personal pronoun “He” in reference to the person of the Holy Spirit at least thirteen times in John chapter 16.

“Grace and peace” are Paul’s usual opening format. These two endowments in themselves could merit an entire study; they will actually determine where we will go in this Christian walk. Grace is not only God’s favor, but it is also divine enablement to do what we cannot do in our own strength. It supplies the power we need to live the life of faith.

Grace has often been misconstrued to mean God’s tolerance of our inability to live a godly life. That is false grace! Paul attributed all of his attainments to God’s grace: “But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me” (1 Cor. 15:10 NRSV). A person who deems himself to be weak, often has a greater opportunity to receive God’s grace than one who is strong in himself. The name “Paul” means “small,” but in his esteemed smallness, he was made great by God’s grace! (2 Cor. 12:9)

Peace is a costly commodity. It is symbolized by olive oil, which is produced by tremendous pressure. (See Mark 14:32.) Gethsemane means “oil press.” Peace is one of the most powerful forces we have against Satan. When a person has the peace of God, he cannot be routed or moved, but rather puts the enemy under his feet (cf. Rom. 16: 20).

Paul always uses a particular Greek word—eirene, translated as “peace”—in his salutations. It corresponds to the Hebrew word Shalom.Shalom not only has the sense of tranquility, but also speaks of “oneness, health and prosperity.”

1:2“We give thanks to God always for you all, making mention of you in our prayers…”