A Historical Study of the Bible
A Historical Study of the Bible is a study in the order the books were written in.
Intro - The story of Paul's work in Thessalonia is found in Acts 17:1-9. It tells of how Paul came into the city "reasoned" with the people and caused a whole bunch of ruckus. There are some parallels in Acts to 1 Thessalonians worth mentioning. Both make use of the "kyrios" title for Jesus. "Jesus is Lord". This would have been in conflict with the Emperor cult which was universal in Roman lands. We also see in the Acts story a man named Jason, who is never mentioned in 1 Thessalonians who apparently stood up for Paul and housed Christians.
The Acts passage also says how "God fearing Greeks" became Christian. It was a common practice in the Diaspora for Jews to proselytize Gentiles. Any monothestic Gentile could join the Jews in synagogue and learn from the Torah to be "indoctrinated" these "God fearing Greeks" could later convert to Judaism. It was the perfect ministry ground for Christians evangelists to take advantage of. These Greeks for the most part rejected the paganism of their time and were knowledgeable of Jewish culture and apocalyptic which the Christian message relied upon.
Thus, we learn from Acts that the Thessalonian church was largely Gentile, but had extensive knowledge of Jewish scripture and custom. They know of Jesus' resurrection (17:3) and because of this even the universal Roman cult to worship Caesar as Lord is replaced and these believers only call Jesus their Lord. And this creates controversy in the culture.
It is thus, reasonable to conclude that this is a very early letter of Paul, and while it may not be his first letter, it is of near certainty that it is the first letter in the NT that we have record of.
v2-3 - It is customary in Greek letters to include a "health-wish" after the introduction. "Health" in the Greek mind was not simply a medical concern. It was an overall state of life. It was synonymous with happiness. Paul borrows from this pattern to include in his introduction an address for spiritual health which he sees embodied as faith, hope, and love. Sentiments which get repeated in later Pauline letters.
This is Paul's first use of his "famous three". Faith, hope, and love are an enduring legacy of Paul and we can see that they were present at the very start. They become of monumental importance when 1 Corinthians is written, but Paul weaves these themes in all his writings. The basic teaching of Paul here is that for spiritual health faith, hope, and love are necessary and primary virtues. Galatians 5:5-6 says,
We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.
This is Paul's first use of his "famous three". Faith, hope, and love are an enduring legacy of Paul and we can see that they were present at the very start. They become of monumental importance when 1 Corinthians is written, but Paul weaves these themes in all his writings. The basic teaching of Paul here is that for spiritual health faith, hope, and love are necessary and primary virtues. Galatians 5:5-6 says,
But by faith we eagerly await through the Spirit the righteousness for which we hope. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.
This is the same formula Paul uses re-applied to the context of the Galatians letter. We already referenced the 1 Cor. passage which is the most widely known. Philippians is a bit more creative in presenting the "famous three". Paul uses the story of his chains and suffering to present an immanent view of faith, hope, and love to show the Philippians believers how these virtues work themselves into the experience of grace and the gospel in ones personal life (1:16, 20, 26). The admonition is for believers to experience this same gospel through faith, hope, and love. At this juncture Paul advances his teaching on the famous three by associating it with the Gospel of God. This development moves us beyond the mere "spiritual health" teaching found in 1 Thessalonians and gives us insight into the importance of these virtues as they relate to the Gospel. And especially in Romans (Paul's magnum opus) do we also find this trinity of Gospel virtues. Romans 5:1-5 says,
Clearly, faith, hope, and love are not simple theological ideas in Paul's mind. In 1 Thessalonians they are the virtues of spiritual health, but these virtues develop into the cornerstone of Paul's spiritual life. So the question becomes... what is faith, hope, and love?
Instead of skipping to the obvious answers found in non-Pauline sources. Let's look at what Paul means by these terms so we can get a full and accurate portrayal of Paul's Gospel message. Let's start with faith...
In 1 Thessalonians faith produces work. This is the same word used in Ephesians that says, "not by works" (2:9). This is consistent with Paul's teaching. Paul has never divorced faith from works, as some might think. In reality Paul simply places faith before works, and places faith as sufficient for salvation. Works are the natural outcome of faith. Paul and James are in agreement.
Understanding the relationship between faith and works helps us understand what Paul means by faith. The word he uses for "work" in 1 Thessalonians is "ergon" (2041). This word is not simply "slave labor" but is entrepreneurial. It is effective work, artistic, and industrial. It is the kind of work done with a purpose, like a mission. So for Paul, faith is that element which makes work worthwhile. It is that which gives us purpose, meaning, significance.
1 Thessalonians mentions faith eight times. Romans 35 and Hebrews 31. They are clearly the NT winners, but Galatians is a third of the size of Romans and Hebrews, roughly the same size as 1 Thessalonians and has 20 references to faith. Making it pound for pound the winner of NT faith references. Galatians is the next book Paul wrote after 1 Thessalonians.
For Paul, faith is what justifies us (Gal. 2:16, Phil. 3:9, Rom. 4:5). This is the total requirement of the Gospel. Faith. But what does it mean to have faith? What is faith? How does one know if they have true faith, or false faith? Well, Paul is not a systematic theologian, but there are many clues in his writing to outline what faith meant to Paul.
The first and most important aspect of faith is what we have looked at already. The distinction between faith and works highlights for us the depths of faith. "Work" in the sense that Paul uses it, is not how we might understand "work". Paul's understanding of "work" might better make sense to us if we compare it to the word "production". Work, in the modern mind, is mechanical and empty. It is the mindless operation of our faculties. We work to eat, and we eat to live. Thus, for the modern man work is simply a survival mechanism.
But Paul's use of the word "work" is not meant to convey this idea of mechanical survivalism. Work, or production, is something man does to make something... to create. Man does not work, as in mere operation. He works, as in sublime production. He produces. He creates. He fashions. It is this aspect of man that is both glory and folly, and Paul understands this most of all through the Law.
For the Jew, the Law was not simply a list of commands that had to be obeyed. It was the pattern of reality, and it was the glory of man to participate in this reality and produce this reality for society and culture to live in. Jews did not see obedience to the Law as something mechanical, in that if they did what God wanted then they would get something they wanted as well. They saw the Law as something to be created among men, among the Gentiles, among the world, in Palestine the Law would restore Israel, and in Jerusalem the Law would usher in the Messiah. For the Jews works of the Law created and produced the kind of reality that God desired for all mankind.
It is so important to understand this idea of "work" that Paul uses when he speaks of faith, because it is this idea of "work" that demands faith. Paul is not speaking of two different ideas that are detached from one another. Paul's understanding of work implies an element of faith. Paul is not divorcing work form faith, as many misguided Christians seem to think, which is only a result of their Western industrialized mentality. Paul is a master thinker of the highest caliber and within this idea of "work" is able to establish what is required for Christian faith.
For Paul, work is an existential reality. Man creates himself, and in so doing destroys himself. His creation is his work. The old myths and religions preached that to solve this problem man had to work harder. Paul saw that this system is flawed, and that the solution to man's problem lay not in the work he did, but in what gave that work meaning. What made work worthwhile? Faith became the answer. The reality is that man has no answer to why he strives to exist in the world. Why he struggles so hard for so little. Paul saw that man's work pointed to something greater. It is this ineffable greatness of life that is given the term faith. Faith is the declaration that man's work will always have meaning and significance regardless of the destruction it ushers into the world. For Paul, faith has little to do with propositional beliefs, and more to do with the courage to face meaningless existence and to force your own identity and mark upon the universe.
Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God. Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us.
Clearly, faith, hope, and love are not simple theological ideas in Paul's mind. In 1 Thessalonians they are the virtues of spiritual health, but these virtues develop into the cornerstone of Paul's spiritual life. So the question becomes... what is faith, hope, and love?
Instead of skipping to the obvious answers found in non-Pauline sources. Let's look at what Paul means by these terms so we can get a full and accurate portrayal of Paul's Gospel message. Let's start with faith...
In 1 Thessalonians faith produces work. This is the same word used in Ephesians that says, "not by works" (2:9). This is consistent with Paul's teaching. Paul has never divorced faith from works, as some might think. In reality Paul simply places faith before works, and places faith as sufficient for salvation. Works are the natural outcome of faith. Paul and James are in agreement.Understanding the relationship between faith and works helps us understand what Paul means by faith. The word he uses for "work" in 1 Thessalonians is "ergon" (2041). This word is not simply "slave labor" but is entrepreneurial. It is effective work, artistic, and industrial. It is the kind of work done with a purpose, like a mission. So for Paul, faith is that element which makes work worthwhile. It is that which gives us purpose, meaning, significance.
1 Thessalonians mentions faith eight times. Romans 35 and Hebrews 31. They are clearly the NT winners, but Galatians is a third of the size of Romans and Hebrews, roughly the same size as 1 Thessalonians and has 20 references to faith. Making it pound for pound the winner of NT faith references. Galatians is the next book Paul wrote after 1 Thessalonians.
For Paul, faith is what justifies us (Gal. 2:16, Phil. 3:9, Rom. 4:5). This is the total requirement of the Gospel. Faith. But what does it mean to have faith? What is faith? How does one know if they have true faith, or false faith? Well, Paul is not a systematic theologian, but there are many clues in his writing to outline what faith meant to Paul.
The first and most important aspect of faith is what we have looked at already. The distinction between faith and works highlights for us the depths of faith. "Work" in the sense that Paul uses it, is not how we might understand "work". Paul's understanding of "work" might better make sense to us if we compare it to the word "production". Work, in the modern mind, is mechanical and empty. It is the mindless operation of our faculties. We work to eat, and we eat to live. Thus, for the modern man work is simply a survival mechanism.
But Paul's use of the word "work" is not meant to convey this idea of mechanical survivalism. Work, or production, is something man does to make something... to create. Man does not work, as in mere operation. He works, as in sublime production. He produces. He creates. He fashions. It is this aspect of man that is both glory and folly, and Paul understands this most of all through the Law.
For the Jew, the Law was not simply a list of commands that had to be obeyed. It was the pattern of reality, and it was the glory of man to participate in this reality and produce this reality for society and culture to live in. Jews did not see obedience to the Law as something mechanical, in that if they did what God wanted then they would get something they wanted as well. They saw the Law as something to be created among men, among the Gentiles, among the world, in Palestine the Law would restore Israel, and in Jerusalem the Law would usher in the Messiah. For the Jews works of the Law created and produced the kind of reality that God desired for all mankind.
It is so important to understand this idea of "work" that Paul uses when he speaks of faith, because it is this idea of "work" that demands faith. Paul is not speaking of two different ideas that are detached from one another. Paul's understanding of work implies an element of faith. Paul is not divorcing work form faith, as many misguided Christians seem to think, which is only a result of their Western industrialized mentality. Paul is a master thinker of the highest caliber and within this idea of "work" is able to establish what is required for Christian faith.
For Paul, work is an existential reality. Man creates himself, and in so doing destroys himself. His creation is his work. The old myths and religions preached that to solve this problem man had to work harder. Paul saw that this system is flawed, and that the solution to man's problem lay not in the work he did, but in what gave that work meaning. What made work worthwhile? Faith became the answer. The reality is that man has no answer to why he strives to exist in the world. Why he struggles so hard for so little. Paul saw that man's work pointed to something greater. It is this ineffable greatness of life that is given the term faith. Faith is the declaration that man's work will always have meaning and significance regardless of the destruction it ushers into the world. For Paul, faith has little to do with propositional beliefs, and more to do with the courage to face meaningless existence and to force your own identity and mark upon the universe.
Be on alert. Stand firm in the faith, act like men, be strong. - 1 Cor. 16:13
the life which I now live in the flesh I live by faith in the Son of God. - Gal. 2:20
For Paul faith is the answer to meaningful and purposeful work. But faith is also a mystery. Just as Paul demonstrates faith in the duality between work and meaning so he too demonstrates faith in the duality between wisdom and mystery. In the ancient world man was confronted with many harsh realities that trampled on the spirit of man. First, he had to work long hours as slaves. Work, work, work. Not only did man have to work hard and for long hours, but it seemed to be unending. Every year man had to work the same land, deal with the same weeds, and fight the same predators. What was the point to it all? Religion in the ancient world offered man a great release. It gave sense and meaning to the repetition of life. Ritual and Liturgy gave these repetitive elements symbolic characteristics that gave man the opportunity to participate in the divine. This spoke to the common ailment believed to exist in man. Today, we relate to it as anxiety, or angst, but in the ancient world it was work... toil.... labor. Man realized that work was inevitable, inescapable, and unavoidable. But this is not bad. Work, just like the endless repetition of seasons and storms, is an activity that takes part in the plan of God. Work was meaningful, but its meaning had to be grasped outside the realm of the work itself.
This same problem existed for wisdom. Wisdom in the ancient world was practical wisdom, but it was not pragmatic, in the sense that its aim was directly toward mere immediate or utilitarian concerns. Practical wisdom was directed toward the happiness and health of man. But the problem that existed with wisdom is that it also amounted to sophism and endless philosophies of empty chatter. Wisdom gave man the tools to live a good life, and even a life that pleased God, but it appeared no different than all the false philosophies of profit and selfish gain. Practical wisdom gave into doubt, just as productive work gave into bondage. Faith redeems work through meaning, and it redeems wisdom through mystery.
holding to the mystery of the faith with a clear conscience. - 1 Timothy 3:9
my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, so that your faith would not rest on the wisdom of men, but on the power of God. Yet we do speak wisdom among those who are mature ; a wisdom, however, not of this age nor of the rulers of this age, who are passing away ; but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory. - 1 Cor. 2:4-7
What is mystery? It is the power of God. Mystery in relation to wisdom is the secret knowledge that grounds practical wisdom so that it will not collapse into sophism. The mystery is what makes knowledge something more then mere human conjecture. It makes it possible to live in a world of doubt, just like meaning makes it possible to live in a world of bondage. For Paul this is what faith means. Faith is that courage which refuses to accept the world in which we live and to make this life something holy, something glorious... "to our glory".
So many try to equate faith with belief in the Christian community. And this is not necessarily bad. But in the most basic NT sense, faith is that sense of courage which seeks to live a glorious life. Without this most basic elemental sense of faith the beliefs which become attributed to it will be empty, shallow, and self-destructive. Paul had a specific vision of faith when he wrote 1 Thessalonians and now that we have studied his writings and seen the central images and dualities he primarily used with faith/works and mystery/wisdom we can see how for us today we can relate to our own faith. Now I am not reducing faith to courage, or denying that propositional beliefs are necessary for salvation. What I am saying is that faith must be primarily described as courage before any propositional content can be attributed to it. It is this attribution that I believe is most important for believers to understand, because it is the key to a victorious faith, a faith that can conquer both doubt and meaninglessness.
