Reading: 1 Thessalonians 3-4, Psalm 16

Yesterday we read about how Paul, after he was kicked out of Thessalonica and ended up in Athens, wanted to return to the city but was prevented by Satan from doing so. Hints of spiritual warfare permeate Paul’s letters, and here I believe he is talking about it to encourage the Thessalonians in their own persecutions. What are those persecutions? We already know from the book of Acts that many of the people there would love to stamp out Christianity, and that the government doesn’t seem the least bit interested in protecting them. But there are more specific questions that the Thessalonians have asked Paul by way of Timothy, who went to visit them on Paul’s behalf while he was staying in Athens.

The first issue they raise concerns sexual ethics. This is likely in response to the ritual sexuality of some ancient cults, such as those of Aphrodite and Isis, both of whom had a presence in ancient Thessalonica. One things that it is hard for the modern reader to understand is just how integrated religious practice was in the daily lives of ancient people. For instance, the butcher in just about any ancient city was a priest of some religion. Swearing allegiance to the emperor as a god was a regular civic activity in the Roman empire. Like the Jewish people from whom they came, the early Christians refused to worship the gods of the nations around them. They swore allegiance to Christ alone. They did not participate in ritualistic manipulation or appeasement of the gods. They believed rather that they were saved by the grace of God alone, and that they accepted that grace through faith alone, in Christ alone. This did not go over well with the people around them, some of whom at least believed that not carrying out these practices would lead to disaster. This led to enormous problems for early Christians, whose refusal to do what everyone else was doing was seen as a threat to the well being of the entire city. Hence the Thessalonians questions about sexual ethics. It does not appear that they are in the Corinthian situation, believing they are allowed to do whatever they want. To the contrary, they are concerned about causing offence, and wonder if they should just comply with the social norms. Paul of course says absolutely not, because these practices transgress and wrong the brothers and sisters. Participating in rituals of Aphrodite and Isis disregards not man but God. It is an offence to God, and does harm to humans.

The second question concerns getting along with one another in this difficult circumstance. Paul encourages them to simply continue what they are doing already: live quietly, mind your own affairs, and work with your hands. While this has been taken out of context to defend a kind of Christian disengagement with the world, in the proper context we see it as a way of avoiding undue conflict. Paul is not telling all Christians everywhere to avoid engaging the culture. He is telling those Christians living in a hostile culture to be self-sufficient, keeping their own lives in good order, and not to draw unnecessary attention and ire on themselves. Their concern is to walk properly before outsiders and be dependent on no one. In the hostile environment, they are to witness through the example of their lives, not by making a great deal of noise.

Third, Paul addresses the difficult question of what to do when someone dies. The Thessalonians, as people living in persecution, were eager for the return of Jesus to rule the world and execute justice. But what of those who died? How would they gain justice? This is a fine example of how different the view of the return of Christ was in the early church versus today. I grew up thinking of the return of Jesus as something that let us escape to a different world. The Thessalonians wished to see Jesus come rule their world, and were concerned that the dead would not get to see it. Paul instructs them with the doctrine of resurrection. He tells them that those who have believed in Christ and died will arise at the coming of the Lord. Then the living as well will join them as he arrives to rule.

Now, this and the following chapter have often been fitted into some framework for understanding the future return and reign of Jesus on earth. I do not think that is what Paul is trying to do. He is answering a concern about what happens to those who believe but die before the fulfillment of their belief. As we will see in tomorrow’s reading, Paul actually makes a point about how this is not something that can be known- the Day of the Lord comes like a thief in the night. It is not a worthy pursuit to try and build a predictive model for what will happen, but to take these writing for what they are: encouragement for the believers that God will fulfill his promises, to both the living and the dead.