Sermon Tone Analysis

Ekklesia

1 Thessalonians (Ekklēsia, “Assembly”)

Ekklēsia, “Assembly.”

In 1 Thessalonians 1:1, Paul addresses his letter to the ekklēsia of the Thessalonians.

This term eventually became the foremost word used to describe the Christian community, both locally and institutionally.

The word ekklēsia, which can refer to a “gathering” or assembly of people, is used specifically to refer to the community of Jesus’ followers.

The book of Acts, which narrates the growth and expansion of the early Christian community, contains some 23 occurrences of the term (see Acts 5:11; 8:1, 3; 12:1; 15:3–4, 22; 20:28).

The first few chapters of Revelation contain letters written to “the seven churches (tais hepta ekklēsiais) of Asia” (Rev 1:4).

The term Ekklesia is used to refer to local assemblies of Christians in a particular place (see Gal 1:2; 1 Cor 11:18; 2 Cor 12:13; Rom 16:4), a house church (see Col 4:15; Phlm 2), or, in a metaphorical sense, to an eschatological group whose head is Christ (see Col 1:18; Eph 5:23–24).

Paul uses ekklēsia four times in his two letters to the Thessalonians; each time, the term denotes a local gathering of believers (1 Thess 1:1; 2:14; 2 Thess 1:1, 4).

Election

Paul claims that the Thessalonians’ acceptance of the gospel serves as proof of God’s “election” (eklogē) of them.

Paul’s use of the term eklogē, which is often translated as “chosen” (LEB, ESV, NIV), recalls the biblical motif of divine election.

Bruce argues the “chosen” in 1 Thess 1:4 have been called by God to “reproduce” Christ’s character and to be “conformed to the image of His Son” (Rom 8:29).“1

Thessalonians 1:4” Word Biblical Commentary: 1 & 2 Thessalonians

Fee, disagreeing with Best, asserts that “election” always refers to believers for Paul.

Fee therefore views election as a person’s incorporation into the larger community of believers, rather than to individual salvation.“1

Thessalonians 1:4” NICNT: The First and Second Epistles to the Thessalonians

Pagan Idols

As Best (1986, 81–3) comments, the idea of turning from idols to God refers to the Thessalonians’ conversion from their pagan lifestyle to Christianity.

Whereas Paul more commonly describes conversion in terms of faith or belief (see 1 Cor 3:5; Gal 2:16), here he stresses the drastic reorientation of their lives.

But does Paul’s reference to idols in 1 Thess 2:9 go beyond metaphorical language for conversion to refer to specific idols previously worshiped by the Thessalonians?

Weima draws attention to several pagan deities that were worshiped in Thessalonica, including Cabirus, the patron god of the city, Dionysus, Aphrodite, Demeter, and Zeus.

He also notes the recent archaeological discovery of a temple dedicated to the Egyptian god Serapis.“Pagan

Worship of Deities in Thessalonica” Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon•

Williams interprets Paul’s reference to idols in 1 Thess 1:9 by reading it alongside Acts 14:15.

He argues that these two passages bear a striking correspondence and together suggest Paul considered the “denunciation of idolatry” an essential part of his approach to evangelizing pagans.“Thanksgiving

for the Thessalonians’ Faith (1 Thess.

1:2–10)” Understanding the Bible Commentary Series: 1 and 2 Thessalonians

Witherington stresses both the “phony” and “real” nature of idols for Paul.

He argues that on the one hand, pagan idols are false and dead since they are not the “living and true God.”

On the other hand, idols are “real” in that they represent a genuine object of pagan worship (see 1 Cor 8:4–6).

Witherington adds that this view reflects the use of the same Greek term for idol, eidōlon, in the LXX.“1

Thessalonians 1:9” 1 and 2 Thessalonians: A Socio-Rhetorical Commentary

The Son from Heaven

Beale suggests the “un-Pauline” character of the passage may indicate that Paul is quoting the report about the Thessalonians mentioned in 1 Thess 1:9.

He implies that “heaven” refers both to the destination of Jesus’ ascent and the origin of His return to deliver His people.“1

Thessalonians 1:8–10” The IVP New Testament Commentary Series: 1–2 Thessalonians

Wanamaker strongly rejects the suggestion that 1 Thess 1:9–10 contains language and ideas “not typical of Paul.”

He defines “heaven” as the place of the Son’s present rule as Lord.

According to Wanamaker, Paul’s reference to “heaven” is rooted in the early Christian belief in the return of Christ as a fulfillment of the eschatological events that began with His resurrection.

Anamenō,

“To Wait For.”

Although the idea of Christ’s return.

This terminology used in 1 Thess 1:10 is unique to this letter.

The verb anamenō, which can be translated “to wait for” or “to remain.”

It often appears as a translation of the Hebrew verb qawah and refers to the hope of God’s people for salvation or deliverance from God (see Job 7:2; Isa 59:11; Jer 13:16; Judith 8:17; Sirach 2:7).

The Complete Jewish Study Bible: Notes

THE FIRST LETTER FROM YESHUA’S EMISSARY SHA’UL (PAUL) TO THE MESSIANIC COMMUNITY IN THESSALONICA1 ThessaloniansINTRODUCTION TO 1 ThessaloniansAfter Sha’ul met Timothy in Athens (3:1–2), he sent him to Thessalonica.

Sha’ul, now in Corinth (Acts 18:1–5), wrote this epistle in 51 C.E. in response to Timothy’s good report concerning the Thessalonian congregation.When Sha’ul and Sila (Silas) entered Thessalonica for the first time, the sting of recent events in Philippi was fresh in their memories.

They had just been beaten and imprisoned; now they found themselves at the daunting threshold of Thessalonica.

Undeterred by his Philippian experience, Paul immediately proceeded to the local synagogue, as was his usual practice.

For at least three Shabbatot (Sabbaths) he taught the people drashot (teaching) from the Tanakh.

It was almost certainly longer than three weeks, given what he accomplished while there (e.g., 1 Thess.

2:9; cf.

Phil.

4:15–16).

Those who responded to the drashot were Jews, God-fearing proselytes to Judaism, and also some leading women of the city (Acts 17:4–5).

When the unbelieving Jews heard what Sha’ul was teaching they stirred up a mob, making it necessary for Sha’ul and Sila to flee from the city by night (Acts 17:10).The nature of the issues Sha’ul had to address was almost exclusively Jewish and reflects the Jewish Messianic speculations that were present among the Jews of the Second Temple period.

This is indicative of a community that clearly defined itself in Jewish terms while professing faith in Yeshua as the Messiah of Israel.

Many of them believed that Yeshua would return in their lifetime.

Persecution was troublesome (2:17–3:10), but they held fast to the truth and longed to see Sha’ul (3:6–8).

These feelings were mutual, as Sha’ul’s pride and tender affection for the Thessalonians emanate from every sentence.Tragically, in more recent history, one of this book’s claims to fame was the mistranslation and misuse of 2:14–15, which helped fuel the gas chambers of the Holocaust.

In this passage, Sha’ul is unquestionably speaking of a select group of Judeans in Yerushalayim (Jerusalem), not all Jews.OUTLINEI.

Sha’ul Commends the Thessalonians’ FaithA.

Greetings1:1B.

A prayer for their growth1:2–10II.

Sha’ul’s Relationship with the Thessalonians2:1–20III.

Sha’ul Commends the Good Report3:1–13IV.

Watch for the Lord’s ReturnA.

Live for the Lord4:1–8B.

Love one another4:9–12C.

Comfort one another4:13–18D.

Be ready5:1–11E.

Honor and obey5:12–22V.

Final Prayer and Greetings5:23–281:1 From: Sha’ul, Sila and Timothy.

Sila (Silas; Acts 15:22) and Timothy (Acts 16:1–3) accompanied Sha’ul (Paul) on his second journey (Acts 15:40–18:22) to ancient Thessalonica (modern Salonika in Macedonia, northern Greece).

Sha’ul describes the Thessalonian believers as “united with God.”1:3 Calling to mind before God our Father what our Lord Yeshua the Messiah has brought about in you.

Seeing faith holistically from a Jewish perspective, Sha’ul asserts that the Thessalonians’ trust is producing action, their love is producing hard work, and their hope is producing perseverance.

(Rom.

5:2–5; 8:20–25; Heb.

6:11).1:9–10

You turned to God from idols, to serve the true God.

With terminology inherent of Isra’el within the Tanakh, Sha’ul reminds the Thessalonians that they have turned from idols to serve the one living God.

Drawing from 1 Sam.

7:3, he also reminds them that they have been given a new hope in Yeshua, God’s Son (as indicated in the Tanakh in Isa.

9:5; Ps. 2:7; Prov.

30:4; Dan.

7:13), whom he raised from the dead, and who will appear from heaven.

When Messiah returns he will rescue us from the impending fury (Rom.

1:18a).2:14–15

You suffered the same things from your countrymen as they did from the Judeans who both killed the Lord Yeshua and the prophets.

In most major English translations, the Greek Ioudaion is translated here not as “Judeans” but as “Jews.”

Despite Sha’ul’s manifest love and zeal for the Jewish people (Rom.

9:3–4; 10:1; 11:13–14), this passage in such translations has led to anti-Semitic attitudes (Cook 130).2:19

When our Lord Yeshua returns.

Literally, “at the coming of our Lord Yeshua,” meaning “presence.”

This is reflective of the Shekinah (Divine Presence) of ADONAI in the Tabernacle and Temple.

Such imagery communicates the arrival of a great person, such as a king making a royal visit.

King Yeshua’s return will be a royal (and eternal) visitation.

The ESV Study Bible (Chapter 1)

1:2–3 Thanksgiving for the Thessalonians’ Faith, Love, and Hope.