A Crown of Glory --A Lectionary Reflection for Pentecost 22A (1 Thessalonians 2)
1 Thessalonians 2:9-20
New Revised Standard Version
9 You remember our labor and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God. 10 You are witnesses, and God also, how pure, upright, and blameless our conduct was toward you believers. 11 As you know, we dealt with each one of you like a father with his children, 12 urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory.
13 We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God’s word, which is also at work in you believers. 14 For you, brothers and sisters, became imitators of the churches of God in Christ Jesus that are in Judea, for you suffered the same things from your own compatriots as they did from the Jews, 15 who killed both the Lord Jesus and the prophets, and drove us out; they displease God and oppose everyone 16 by hindering us from speaking to the Gentiles so that they may be saved. Thus, they have constantly been filling up the measure of their sins; but God’s wrath has overtaken them at last.
17 As for us, brothers and sisters, when, for a short time, we were made orphans by being separated from you—in person, not in heart—we longed with great eagerness to see you face to face. 18 For we wanted to come to you—certainly I, Paul, wanted to again and again—but Satan blocked our way. 19 For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? 20 Yes, you are our glory and joy!
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Paul
speaks to the Thessalonians as a father speaks to his children (vs. 11). What we
are tasked by the Lectionary to read/reflect upon here (vs. 9-13) is a
continuation of the reading from the previous week, where Paul revealed that God
had entrusted the gospel to them (Paul and companions). Thus, the reading here
reinforces the earlier message concerning their mission in Thessalonica and
beyond. Paul affirms their being witnesses, along with God, of the diligence
with which Paul and his companions proclaimed the Gospel in Thessalonica. As
noted in the opening verses of the chapter, Paul reminded them that he and his
companions hadn’t proclaimed the gospel with false motives or out of concern
for financial gain. They didn’t even take advantage of their rights as apostles
(vs. 5-7). In other words, they weren’t hirelings. They were servants of God’s mission
in the world.
As
noted, the Revised Common Lectionary limits the reading for the week to verses
9-13. It’s understandable that verses 14-16 are omitted (there are unfortunate
words regarding the Jews), but it seemed to be important to take a look at the
remainder of the chapter to better understand Paul’s words here in verses
9-13.
The centerpiece of this week’s
reading is the nature of the Gospel proclamation. Paul commends the
Thessalonians for receiving their message not as a human word, but as the word
of God. In describing their message as a divine rather than human word, Paul
isn’t implying that their message was somehow inerrant or infallible (these
categories are rather modern and thus not something Paul would have even
considered). Rather they were speaking to their belief that God’s word had been
made known in Thessalonica through their ministry. In other words, God speaks
through human voices and words. There is good news here. The word has been
heard and embraced by some (that’s the locus of the selected reading), but
there is also opposition (the remainder of the chapter). Both exist and must be
addressed. In the end, however, Paul commends them as being his crown when
Jesus returns.
The
concept of the “word of God” is problematic. That’s because too often this
phrase is applied solely to Scripture, when in fact the phrase is used in
multiple ways. First and foremost, the term Word (Gk. Logos) is used in
reference to Jesus, who is understood to be the Word (Logos) of God incarnate (Jn.1:1-14). In several places in the Book of Acts, the phrase is used in terms of
the proclamation of the Gospel. That is the case here, where Paul has in mind
the act of preaching/proclamation. The variety of ways this phrased is used has
led me to embrace Karl Barth’s well-known articulation of the principle of the
“three-fold Word of God.” As I’ve noted in a book on this question, Barth has
proven very helpful in my own theological journey. Barth writes in the first
volume of his Church Dogmatics
Proclamation is human speech in and
by which God Himself speaks like a king through the mouth of his herald, and
which is meant to be heard and accepted as speech in and by which God Himself
speaks, and therefore heard and accepted in faith as divine decision concerning
life and death, as divine judgment and pardon, eternal Law and eternal Gospel
both together. [Church Dogmatics, 1:1:52].
Of course, Barth, and I assume Paul would agree, recognizes
that not all preaching reflects God’s message. However, both men recognize that
God can speak through human messengers, and thus preaching can be a conduit of
God’s word.
Having
made this clear, speaking as a father to his children, Paul urges the readers
to live lives worthy of God, “who calls you into his own kingdom and glory”
(vs. 12). This is a good place to pause and note that while Paul places great
emphasis on God’s grace received by faith, he is also concerned about conduct
(behavior), which might be understood as works. Therefore, he gives thanks that
the Thessalonians received their word as the word of God and that this word is
at work in their midst.
Having
taken note of this gracious word on Paul’s part, we now must take note of a
most problematic word concerning the Jews. In verses 14-16 Paul commends them
for being imitators of the churches in Judea who had suffered persecution from
“the Jews,” even as they were suffering similarly. We need to remember that contextually Paul
understands his message being directed at reaching Gentiles. He finds any
interference in that work problematic (at the very least). This leads to an
unfortunate rebuke of his fellow Jews, who had opposed the Churches in Judea
and had done the same in Thessalonica. If we remember that this letter was
written several decades before the Book of Acts, we might want to take note of
Acts 17, where Luke tells us of Paul and Silas’ visit to Thessalonica. In that
passage, Paul is said to go and preach in the synagogue concerning Jesus. While
some followed Paul, along with devout Greeks and leading women, “the Jews
became jealous,” and along with some ruffians in the community attacked Jason
for hosting them. That led Paul to head off to Berea and then Athens. This
might be what Paul is referring to, but we can’t be certain.
Living
in a post-Shoah world, where the murder of millions of Jews along with others,
has forced the church to be attentive to texts that have been and can be used
to justify persecution and even murder of Jews. In a sidebar in the Jewish
Annotated New Testament, we read this reminder: “These verses present a
succinct summary of classical Christian anti-Judaism: the Jews killed Jesus,
persecuted his followers, and threw them out of the synagogues; they are
xenophobic and sinners, and God has rejected and punished them. The harshness
of these words raises questions about Paul’s attitude toward his fellow Jews” [Jewish Annotated New Testament, p. 374].
There have been suggestions among
scholars that this sounds less like Paul and more like a later Gentile scribal
insertion. While that makes some sense, especially since it doesn’t fit well
with what Paul writes in Romans 9-11, where he affirms that God has not
rejected the Jewish people. The problem with this suggestion is that there is
no textual support for such a conclusion. In any case, whether these are Paul’s
words or not, unfortunately, the damage has been done and the passage can be and
has been used to justify anti-Jewish views and behavior. It would seem that
Paul is trying to encourage his spiritual children to persevere in the face of
opposition and even persecution. Contextually, this might be understandable
when one is in a minority position. However, in a different context, when Jews
are the minority voice, this can be dangerous.
Having
commended them for hearing and embracing their message as God’s word to them,
and having encouraged them as they experience persecution, the chapter closes
with Paul letting the community know that he wants to visit them.
Unfortunately, Satan had blocked their way time and again. The reference to
Satan’s interference reminds us that Paul viewed the world in
supernaturalist/apocalyptic terms. As
John Byron notes: “Although Paul does not explain what Satan did to hinder him,
he has an acute sense that his freedom of movement was curtailed, and viewing
the situation on a supernatural level, determined that Satan was interfering
with the seen world.” [Benjamin E. Reynolds. The Jewish Apocalyptic Tradition and the Shaping of New Testament Thought (p. 249). Fortress
Press. Kindle Edition]. Despite the supernatural interference (however that
transpired), Paul celebrates their faith. They are his hope and joy, and the “crown
of boasting before our Lord Jesus at his coming.” That is, when Jesus comes in
his glory to judge the living and the dead, Paul can stand before Jesus and
point to them as being his crown of glory and joy!
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