Analysis Of The First Epistle To The Thessalonians Religion Essay

Thessalonica was a big metropolis placed on Via Egnatia, the Roman route linking the Adriatic and the Black sea, hence his strategical and cultural importance. The metropolis was comfortable due to its location as a seaport every bit good, being an of import commercial centre. From the spiritual point of position, Thessalonica was in many ways different from the other large metropoliss from its locality. The specific worship of Gods was still present, although in more of a formal manner. This was a fertile land for enigma faiths coming from the East which were more appealing to the common adult male and which prepared the manner for the phenomenon that was subsequently to be called Gnosticism.

Although there are no archaeological histories or historical grounds of a Jewish community in the country, we can presume based on the New Testament testimony that they were present as in most of the major metropoliss of the known universe of that clip. The Acts of the Apostles in the 17th chapter clearly states how Paul and Silas in one of their journeys visited Thessalonica where they preached the Gospel of Jesus in a temple.

Paul writes his missive on the footing of the intelligence brought by Timothy, every bit good from his experience with new Christian communities and the challenges they face. The authorship is seen by many besides as a defence against certain oppositions or instead against influential thoughts of the Hellenic and Jewish universes which were in many instances contradictory to the new emerging Christian religion.

As a whole, the Epistle may be seen as “ offering a alone position on the apostle ‘s relationship with a troubled fold ” and the 4th chapter in peculiar is a call to action, incorporating a series of ethical warnings and instructions about the Second Coming.

A farther analysis of each of the single poetries will give a deeper penetration into the message of the apostle Paul.

1 Thessalonians 4:1 Loipo.n ou=n ( avdelfoi, ( evrwtw/men u`ma/j kai. parakalou/men evn kuri, w| VIhsou/ ( one [ na kaqw.j parela, bete parV h`mw/n to. pw/j dei/ u`ma/j peripatei/n kai. avre, skein qew/| ( kaqw.j kai. peripatei/te ( one [ na perisseu, hte ma/llonA

This poetry marks the chief division in the First Letter to the Thessalonians, being the point that begins the 2nd portion of the Epistle concerned chiefly with moral instructions and calls for action and from now on the accent falls on the Christians ‘ behavior and the deductions it might hold in the hereafter. Although this missive is constituted by two seemingly distinguishable parts, it is still a unitary authorship and it should be understand as such.

Get downing with this poetry, a brief subdivision is dedicated to the virtuous manner of life developed in the early old ages of the church. This is of a important importance since the Jews regarded the heathens as holding no moral jurisprudence and fundamentally no percepts that would halt them from going the slaves of passions and misconduct. Therefore, the followings of Jesus had to demo their lives followed a certain moral criterion that was a continuance of the Old Testament tradition every bit good as a guard against heathen influences.

The word LOIPON, intending “ hence ” is normally used to bespeak a logical development of a antecedently exposed thought. However, in this context it is used to reenforce the importance of transitioning between the first portion incorporating instructions and the 2nd which every bit said before, is an entreaty to action. By naming the receivers of the missive brothers, ADELFOI, Paul shows his attitude of equality between him and the others, teaching his fellow Christians in a spirit of peace and love. The two words EROTOMEN and PARAKALUMEN have no important difference and really reenforce each other. This evident repeat is here used to stress and emphasize the point on the undermentioned avowals. EN KYRIO IESU is hard to construe in many linguistic communications because this expression is non a common used look in mundane life. “ In the name of the Lord Jesus ” is a mention to the authorization and the beginning of the communicated message. Paul ab initio visited and instructed the immature Christian community of Thessalonica, but now sees necessary to reiterate and reenforce his instructions. KATHOS PARELABETE, “ as you received ” refers to the Gospel received by Paul from Jesus Christ and than handed out by him to the Thessalonians. KATHOS KAI PERIPATEITE has here the significance of ethical behavior in the day-to-day life and the manner people act toward each other, covering more with affairs of attitudes and behaviour. PERIPATEIN KAI ARESKEIN TO THEO, refers to a life lived in ordered to delight God. Here it is clearly shown the impact of our moral behavior on our personal relationship with God.

Paul ‘s call to action must be seen as more than merely a simple petition. It comes from his authorization as one of the laminitiss of the first churches and from his place an apostle of the Lord. Even if he states in other topographic points of his Hagiographas that adult male is non saved by his plants, he still stresses the importance of a good behaviour and acknowledges the importance of steering regulations.

1 Thessalonians 4:2 oi ; day of the month ga.r Ti, naj paraggeli, aj evdw, kamen u`mi/n Defense Intelligence Agency. tou/ kuri, ou VIhsou/A

The 2nd poetry brings nil new and its intent is to stress that ahich was said in the old poetry. Paul recalls the commandments PARANGELIA given through the Lord Jesus.

The regulations and commandments for the Christian life emerged in the context of the Gospel and are intended straight for the followings of Christ. They can non be seen or understood except steadfastly connected with the Lord Jesus.

1 Thessalonians 4:3 Tou/to tabun, R evstin qe, lhma tou/ qeou/ ( o` a`giasmo.j u`mw/n ( avpe, cesqai u`ma/j avpo. th/j pornei, aj (

The undermentioned three poetries, even if they are non ever translated as such, organize a individual sentence. HAGIASMOS is the sanctification received through God ‘s will and a portion of his program. This sanctification is presented in this sentence in a close relation to esteeming the moral percepts related to sexual misconduct, PORNEIA. In other words, God wants to allow his sanctity to his people but they must abstain from immorality, particularly the 1 related to sex, which was seen as being a feature of the heathens.

In many civilizations and faiths predating Christianity, morality was seen in a strong connexion with the sexual celibacy and Paul restates this thought in the visible radiation of the new Christian instructions. God, on the other manus is the giver of sanctity and it is his will that we should be pure in order to have his gift of sanctification.

1 Thessalonians 4:4 eivde, nai vitamin E [ kaston u`mw/n to. e`autou/ skeu/oj kta/sqai evn a`giasmw/| kai. timh/| (

The type of sanctity to which Paul refers in this sentence, when speaking about the relationship between a adult male and a adult female defines the type of behaviour suited for people belonging to God and esteeming his commandments. The word SKEUOS literally means “ vessel ” but in this context names the married woman, is followed by KTASTHAI giving the look the significance of life together.

The significance of this poetry is that hubbies should curtail their sexual activities to their married womans. The married woman here is non seen as a hinderance for the religious manner, but instead a spouse with whom the adult male should walk the manner of sanctification and award.

1 Thessalonians 4:5 mh. evn dad, qei evpiqumi, aj kaqa, per kai. Ta. vitamin E ; qnh Ta. mh. eivdo, ta to.n qeo, N (

Paul straight warns the Christian community against the danger of the passion of fornication reding non to give up to crave like heathens do. PATHOS may hold different significances, but in this poetry it defines lust and animal desire.

The people of God ever lived among a diverseness of moral and ideological influences. It is of import therefore that some boundaries should be set and some norms should be adopted in to maintain it from the enticements skulking from all about. Those who know God and follow him ought to esteem moral dross.

1 Thessalonians 4:6 to. mh. u`perbai, nein kai. pleonektei/n evn tw/| pra, gmati to.n avdelfo.n auvtou/ ( dio, ti vitamin E ; kdikoj ku, rioj peri. dad, ntwn tou, twn ( kaqw.j kai. proei, pamen u`mi/n kai. diemartura, meqaA

Paul ever seen the religion in God as strongly related to rigorous moral norms, and believes the 1s united by the bond of religion should hold a just behaviour toward one another. That ‘s why “ in this affair ” EN TO PRAGMATI, no 1 should make incorrect or take advantage of his brother.

It is difficult to cognize if Paul calls a brother merely a member belonging to the Christian community or anyone regardless of his confession. But it is more likely to say that he was sing the whole world as being the kids of God and hence brothers.

1 Thessalonians 4:7 ouv ga.r evka, lesen h`ma/j o` qeo.j evpi. avkaqarsi, a| avllV evn a`giasmw/|A

God called us ( EKALESEN HEMAS ) non in befoulment ( AKATHASIA ) but in sanctity ( HAGIASMO ) .

While the old poetries dealt with what adult male can make to gain God ‘s sanctification, here we see how God himself is working in work forces and grants them his sanctity. Recognizing the presence of God and non falling back into the old ways, by itself should be a strong ground for sanctification.

1 Thessalonians 4:8 toigarou/n o` avqetw/n ouvk a ; nqrwpon avqetei/ avlla. to.n qeo.n to.n Ikai.? Dido, nta to. pneu/ma auvtou/ to. a [ gion eivj u`ma/jA

Since the instructions about morality are strongly connected to God ‘s will, as exposed in the old poetries, whoever rejects them in world culls God and the sanctity he offers through the Holly Spirit.

In this poetry another strong ground for detecting the percepts sing sexual affairs is introduced. A life of dross once the Holy Spirit has been received is unacceptable, being an offense straight to God. These words are extremist and strong and the message is simple, rejecting God ‘s will means the rejection of God. For if those who have been called to sanctification unrecorded on in dross this is to reject God, for he has given them the Holy Spirit for their sanctification.

1 Thessalonians 4:9 Peri. de. th/j filadelfi, aj ouv crei, an vitamin E ; cete gra, fein u`mi/n ( auvtoi. ga.r u`mei/j qeodi, daktoi, evste eivj to. avgapa/n avllh, louj (

A new subject is introduced in the undermentioned three poetries, the brotherlike love. The word THEODIDAKTOI shows that God is the 1 who teaches and inspires the love for one another.

Refering the brotherlike love, Paul did non see of composing much, because non merely he antecedently instructed them, but he thinks love to be a gift from God. A common thought for Judaism was that the chosen 1s were taught straight by God, even though it is non stated clearly how this takes topographic point. Love is of Godhead beginning, and the intent of this instruction is to rede the Thessalonians to love one another.

1 Thessalonians 4:10 kai. ga.r poiei/te auvto. eivj dad, ntaj tou.j avdelfou.j Itou.j? evn o [ lh| th/| Makedoni, a|A Parakalou/men de. u`ma/j ( avdelfoi, ( perisseu, ein ma/llon

The little Christian community in Thessalonica already showed its love towards other communities in the state of Makedonia.

Indeed, they have non merely loved one another, but shared the love with other brothers from the state.

1 Thessalonians 4:11 kai. filotimei/sqai h`suca, zein kai. pra, ssein Ta. I ; dia kai. evrga, zesqai tai/j Iivdi, aij? cersi.n u`mw/n ( kaqw.j u`mi/n parhggei, lamen (

With this words, the apostle attempts to convey harmoniousness between an active life in society in service of the brothers and a quiet, HESYCHAZEIN, peaceable manner of life.

1 Thessalonians 4:12 I [ na peripath/te euvschmo, nwj pro.j tou.j vitamin E ; xw kai. mhdeno.j crei, an vitamin E ; chteA

Such a manner of life will convey the regard of disbelievers. As we know, in many state of affairss Paul believed that in winning other people for Christ he needed to demo his ain personal illustration.

1 Thessalonians 4:13 Ouv qe, lomen de. u`ma/j avgnoei/n ( avdelfoi, ( peri. tw/n koimwme, nwn ( one [ na mh. luph/sqe kaqw.j kai. oi` loipoi. oi` mh. vitamin E ; contej evlpi, daA

A new piece of information is introduced here, one about the 1s who died, HOI KIMOMENOI. In The context of the Gospel, decease is non a calamity and one should non as those who have no hope, HOI LOIPOI HOI ME ECHONTES ELPIDA.

Bing asleep is a widely used metaphor for decease and Paul every bit good uses it in a few topographic points ; we see how by using a metaphor alternatively of merely the word “ decease ” , decease is non perceived as an terminal. A distinguishable characteristic of the Christian faith when compared to other doctrines and beliefs is hope. The intent of these words are to animate hope refering what happens after the physical decease of the organic structure.

1 Thessalonians 4:14 eiv ga.r pisteu, portents o [ Ti VIhsou/j avpe, qanen kai. avne, somatotropin ( ou [ twj kai. o` qeo.j tou.j koimhqe, ntaj Defense Intelligence Agency. tou/ VIhsou/ a ; xei su.n auvtw/|A

We believe ( EI GAR PISTEUOMEN ) that Christ ‘s forfeit had a intent and a function in our redemption and therefore we should non sorrow the bygone 1s.

Now we clearly see how hope in Resurrection is strongly connected to the decease and Resurrection of Jesus. The Christian need non to grieve for their dead because they will be resurrected at the clip of Second Coming and together with the life live the events of the 2nd approach.

1 Thessalonians 4:15 Tou/to ga.r u`mi/n lupus erythematosus, gomen evn lo, gw| kuri, ou ( o [ Ti h`mei/j oi` zw/ntej oi` perileipo, menoi eivj th.n parousi, an tou/ kuri, ou ouv mh. fqa, swmen tou.j koimhqe, ntaj

The instructions that are being revealed are taught in the name of the Lord ( EN LOGO KYRIU ) caring his authorization and his wisdom.

A common thought with all the first Christians was that the 2nd approach of Christ will take topographic point during their life clip and that the terminal is near. Whether Paul himself believed that Jesus will return or non in the close hereafter is non a affair of important importance. The message for us is that we should ever be ready and maintain a life of watchfulness, merely like the wise virgins.

1 Thessalonians 4:16 o [ Ti auvto.j o` ku, rioj evn keleu, smati ( evn fwnh/| avrcagge, lou kai. evn SA, lpiggi qeou/ ( katabh, setai avpV ouvranou/ kai. oi` nekroi. evn Cristw/| avnasth, sontai prw/ton (

The dead in Christ, ( HOI NEKROI EN CHRISTO ) are the 1s who passed off holding a strong religion and their hope in Jesus.

The cardinal thought is that God himself is the writer of the Second Coming and the Lord will fall to turn to foremost those who died holding virtuous, Christian lives.

1 Thessalonians 4:17 vitamin E ; peita h`mei/j oi` zw/ntej oi` perileipo, menoi a [ mom su.n auvtoi/j a`rpaghso, meqa evn nefe, laij eivj avpa, nthsin tou/ kuri, ou eivj ave, ra kai. ou [ twj dad, ntote su.n kuri, w| evso, meqaA

EPEITA shows the order of the eschatological events that will take topographic point and even without holding a precise temporal sense ; it serves to separate another event in the flowering of the Second Coming.

Those who will be still alive will be united with the Lord and their fellow Christians departed before them. We can merely theorize about the signifier the resurrected people will take or about the province in which souls will show themselves in forepart of God, but the message is clear ; there will be unity the church will be one organic structure with its shepherd.

1 Thessalonians 4:18 { Wste parakalei/te avllh, louj evn toi/j lo, goij tou, toijA

Christians ought to care about each other and beef up their chaps with encouragement.

Having in head that which has been said, it is our responsibility to distribute the hope and the message of the Gospel and replace any sorrow with a message of true solace.