Baroda Bible Club

Mat 16:18: 16:18-19 THE CHURCH , Intention of Christ--The church exists because of the intention of God to create for Himself a people who would obey Him. Jesus began the church as He ministered among people and called them to repentance. Three general views are held by Christians concerning Christ's intentions for the church. (1) Many Christians believe that the authority of the church resides in Simon Peter. Jesus built the church on Simon Peter, and ultimate authority continues in the successors to the apostle. This interpretation depends on the words "Peter'' and "rock'' being interpreted as one and the same. The two Greek words are different. Both words mean "rock.'' "Peter'' is the Greek petros, which means "pebble.'' "Rock'' ( petra ) refers to a large "foundation stone.'' Jesus promised to build His church on a foundation stone. The two words are different and appear to call for a different interpretation. (2) Many other Christians believe that the church is built on people with like faith as Simon Peter. When asked the question concerning the true identity of Jesus, Simon answered: "You are the Christ, the Son of the living God.'' Those who have this kind of faith will make up the church. Simon Peter is a "pebble,'' who along with many other believers are built on the "foundation stone'' of faith. This kind of faith is acquired only by revelation of God. (3) A third view says the "foundation stone'' is Jesus, who possibly gestured toward Himself when He said: "On this rock I will build my church.'' Simon Peter is a small but important "pebble,'' who along with many others makes up the church which Christ founded. The church is eternal in nature. The greatest forces cannot destroy the church founded by "the Christ, the Son of the living God.'' "Hades'' is a Greek term meaning "the place of the dead.'' Not even death, the final enemy, can take away those who belong to Christ. The keys of the kingdom of heaven are bestowed upon the church. Again, at least two differing views are held by Christians concerning the authority given by Christ. (1) Those who accept Simon Peter as the foundation of the church usually believe that Jesus gave the keys to the kingdom, i.e. authority, to Simon Peter as well. The authority also extends to His successors. (2) Other Christians understand in accord with the rest of the Bible (1 Pe 2:4-12) that the keys of the kingdom belong to the church in general. Jesus gave the church a stewardship responsibility. "Binding'' and "loosing'' refer to the work of the church. If forgiveness is preached and extended, forgiveness is possible. If the church shirks its responsibility, forgiveness is less likely, if not impossible, for the vast multitudes of the people of the world. Forgiveness shall be known by other people in direct relation to the proclamation of the way to know forgiveness by the church. As God's visible kingdom, the church uses its authority to represent His purity and holiness on earth. See notes on 3:2; 18:15-20. The church has responsibility to make known God's offer of forgiveness, both in its proclamation to the world and its practice before the world.

(Mat 18:17 NIV) If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.

(Acts 5:11 NIV) Great fear seized the whole church and all who heard about these events.

Acts 5:11: 5:11 THE CHURCH, Local Body--The whole church was the local Jerusalem congregation which witnessed these events. Their fear included reverence, respect, and awe before the astounding acts of God. See notes on 4:32; 8:1.

(Acts 8:1 NIV) And Saul was there, giving approval to his death.

The Church Persecuted and Scattered

On that day a great persecution broke out against the church at Jerusalem , and all except the apostles were scattered throughout Judea and Samaria .

Acts 8:1: 8:1 SIN, Evil Desire--We can sin without acting. Saul is not accused of false testimony or violent action against Stephen. He simply sat and did nothing, consenting to what others did. We are judged for what we approve as well as for what we do. Silent acceptance of the wrong others do is sin.

8:1 THE CHURCH, Local Body--The word church (Greek ekklesia) means an assembly. In Greek, this general term was not specifically restricted to religious groups. It often referred to the democratic assembly conducting the political affairs of the city. The earliest Greek translation of the Old Testament--the Septuagint--used ekklesia to refer to God's people assembled in answer to His call. The early Christians narrowed the meaning of the term to a local assembly of Christians and then used it for the collective group. The church is the assembly of believers. It is also the believers as a collective group, whether in one place or including all believers. Early persecution scattered the assembled church, and, in so doing, offered the church new opportunities for evangelism.

(Acts 8:3 NIV) But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.

(Acts 9:31 NIV) Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord.

Acts 9:31: 9:31 HOLY SPIRIT, Church--"Timid'' does not belong in the church's vocabulary. The Spirit gives the church strength and courage to accomplish its mission. Before the early church reached out to "God-fearers''--non-Jews who followed all Jewish practices open to uncircumcised people--(10:2), the Spirit gave the church a peaceful time of numerical growth and deepened commitment. The Spirit works with the entire church as well as individual members to provide power and guidance in the astonishing mission to witness to every person on earth. See note on 1:8.

9:31 SALVATION, Fear of God--The early church, living in the fear of the Lord, grew and prospered. Believers who live in the fear of God can count on His blessings. See notes on Pr 1:7,29; Mt 9:8.

9:31 EVANGELISM, Holy Spirit--Church growth depends on God's strength and encouragement provided by the Holy Spirit. The result is a reverent, worshiping, witnessing church. See notes on 4:1-4; 6:7.

(Acts 11:22 NIV) News of this reached the ears of the church at Jerusalem , and they sent Barnabas to Antioch .

Acts 11:22: 11:22-25 EVANGELISM, Power--An obedient life, faith, and the Holy Spirit provide an evangelist's power.

(Acts 11:26 NIV) and when he found him, he brought him to Antioch . So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch .

Acts 11:26: 11:26 THE CHURCH, Local Body--A group of believers in one place form God's church there. The Antioch church so displayed the Spirit of Christ they were named Christians after their Master. The church is eager to hear and obey Christ's authoritative teaching. See notes on 4:32; 8:1.

11:26 EDUCATION, Pastors--Teaching is a major pastoral function. As in the case of Barnabas and Saul, the spiritual shepherds of Christian congregations are responsible for communicating the Word of truth faithfully and accurately. See note on Eph 4:11-16.

Peter's Miraculous Escape From Prison

(Acts 12:1 NIV) It was about this time that King Herod arrested some who belonged to the church, intending to persecute them.

Acts 12:1: 12:1-19 EVIL AND SUFFERING, Endurance--Persecution marked the earliest history of the church as Acts repeatedly shows. Jesus had prepared His disciples for this (Mt 5:10-12, 38-48; Jn 15:18-27; 16:1-33). Such persecution pleases God's enemies and may serve selfish, political purposes. Persecution cannot defeat the prayers and faith of God's people. It may provide God opportunity to test and strengthen His people as we endure persecution.

(Acts 12:5 NIV) So Peter was kept in prison, but the church was earnestly praying to God for him.

Acts 12:5: 12:5-17 MIRACLE, Revelation--God reveals Himself through miracles. God sent His messenger to deliver Peter from prison. See note on 5:19. The experience made Peter know without a doubt that God had rescued him. The church learned God answered their prayers. The divine revelation strengthened the church. God's powerful work in the church always strengthens His people. We need to pray for the display of His power among us.

12:5-12 PRAYER, Corporate--Troubles of a fellow believer should bring the church to prayer. God at times chooses to respond to the church's intercession in powerful ways. Church prayer needs to be earnest and persistent.

Barnabas and Saul Set Off

(Acts 13:1 NIV) In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger , Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul.

Acts 13:1: Paul's Missionary Journeys (see map).

13:1-4 HOLY SPIRIT, Leaders--The Spirit calls out leaders for specific tasks in the church's mission. In this instance the Spirit spoke to the church as the church sought God's will by worship and fasting. The Spirit then directed Paul and Barnabas where to go to begin their mission. They did not go independently, however. The church sent them. The Spirit works through the church to send missionary leaders to accomplish the church's mission: proclaiming Jesus to every person in the world.

13:1 THE CHURCH, Local Body--See notes on 4:32; 8:1; 11:26.

13:1 CHURCH LEADERS, Prophet--Prophets received visions from God and declared the divine will for their day. The Holy Spirit spoke through a prophet to lead the church to send out Barnabas and Saul as missionaries to the Mediterranean world. God continues to use various methods and people to reveal His will to His churches.

13:1 EDUCATION, Prophets--Some interpreters believe Luke intended to make no distinction between the prophets and teachers named here. The prophet speaks a fresh word from the Lord; the teacher helps believers deepen their understanding of the word of the Lord, especially in relation to the Scriptures. A prophetic insight often comes in an instructional situation, and the prophetic message frequently serves as a stimulus to learning. By their very nature, prophecy and teaching are companion functions.

13:1-3 EVANGELISM, Call to Evangelize--God started the worldwide mission of the gospel by leading the church to dedicate two experienced evangelists. This is the final significant breakthrough in the New Testament for the spread of the gospel. Paul and Barnabas led the church's active evangelistic efforts among Gentiles "to the ends of the earth'' (1:8). See notes on 8:4-8, 25, 26-40; 10:1-48. This monumental missionary movement began in the church using dedicated leaders, who began with worship, prayer, and fasting. Leaders of the movement responded as the Holy Spirit spoke and called. Great missionary evangelism possesses these ingredients.

(Acts 14:23 NIV) Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust.

Acts 14:23: 14:23 THE CHURCH, Practice--Churches select leaders and set them apart for Christ's service. The selection is made under God's leadership. "Appointed'' originally meant to elect by a show of hands and later came to mean appoint. How Paul and Barnabas selected the leaders is not clear. The church should elect its leaders. To do so, the church must show the seriousness of purpose of the early churches. Prayer and fasting indicates they devoted time to determine God's will and allowed nothing to interfere with their communication with God. If God does not select and lead the church's leaders, the human leaders cannot be effective in spiritual ministry.

14:23 PRAYER, Commitment--This prayer was to commit the elders to the Lord's direction. Fasting often accompanied prayer (13:2).

14:23 CHURCH LEADERS, Elder--In the absence of the apostles, local leaders provided stability and care for a church. In the newly founded churches, Paul and Barnabas appointed converts who had demonstrated spiritual maturity to assume responsibility for the churches they had started. They chose these leaders after prayer and fasting. This reveals that the leading of the Holy Spirit is essential in making such decisions. The early church apostles took initiative in selection of church leaders until the churches became strong enough to select their own leaders under God's guidance.

(Acts 14:27 NIV) On arriving there, they gathered the church together and reported all that God had done through them and how he had opened the door of faith to the Gentiles.

Acts 14:27: 14:27 CHRISTIAN ETHICS, Race Relations--See note on 13:46.

14:27 THE CHURCH, Local Body--The church at Antioch received the message to send out missionaries. At the conclusion of the first missionary journey, the church gathered to hear how God opened the door of faith to the Gentiles. The local church should be involved in mission work far beyond its location. See notes on 4:32; 11:26.

(Acts 15:3 NIV) The church sent them on their way, and as they traveled through Phoenicia and Samaria , they told how the Gentiles had been converted. This news made all the brothers very glad.

Acts 15:3: 15:3-4,22,30 THE CHURCH, Local Body--Local churches need to communicate with one another. Such communication brings mutual encouragement and problem-solving. The local church at Jerusalem played a major role in problem-solving because of its unique situation that the apostles were there. No one local church can exercise authority over another. They can give counsel and encouragement. See notes on 4:32; 8:1.

15:3 EVANGELISM, In the Church--Paul realized he was responsible to the churches in his missionary-evangelism. We are all responsible to the whole body of Christ in our evangelization efforts. This attitude brings joy to all, and the entire cause of Christ is thereby strengthened.

(Acts 15:4 NIV) When they came to Jerusalem , they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.

The Council's Letter to Gentile Believers

(Acts 15:22 NIV) Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers.

(Acts 15:30 NIV) The men were sent off and went down to Antioch , where they gathered the church together and delivered the letter.

(Acts 18:22 NIV) When he landed at Caesarea, he went up and greeted the church and then went down to Antioch .

Acts 18:22: 18:22 THE CHURCH, Local Body--See notes on 4:32; 5:12-14.

(Acts 20:17 NIV) From Miletus , Paul sent to Ephesus for the elders of the church.

Acts 20:17: 20:17 CHURCH LEADERS, Elder--The elders of the church are the same people described as overseers or bishops in 20:28. The designations as elders, overseers (bishops), and pastors (shepherds) are synonymous titles that refer to the same leadership role. They exercise spiritual care over the local church, protecting the church from false leaders.

20:17-21 EVANGELISM, Call to Salvation--Paul's consistent life, humility, persistent preaching, public teaching, and testimony to Christ were all part of his evangelistic ministry. He called all people to salvation through turning from sin to serve God in total commitment of life to Christ.

(Acts 20:28 NIV) Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God , which he bought with his own blood.

Acts 20:28: 20:28 HOLY SPIRIT, Leaders--The Spirit chooses leaders for the church. Thus the seven Grecian Jewish Christians were all full of the Spirit (6:1-3), and Paul and Barnabas were called to be missionaries by the Spirit (13:1-2). The overseers or pastors of the church of Ephesus were led by the Spirit into their pastoral work.

20:28 SALVATION, Atonement--God purchased or obtained His church with the shed blood of His Son on Calvary . The New Testament doctrine of salvation centers on God's act of atonement at the cross. The church can exist because of God's act to create it.

20:28 THE CHURCH, Local Body--Each believer has the responsibility to strengthen other believers. This is especially true of those who shepherd the flock. Jesus died for the church. Christians must live to strengthen it. See note on Mt 16:18-19.

20:28 CHURCH LEADERS, Pastor and Overseer--This passage indicates that pastors and overseers (or bishops) are identical offices designated by different terms. The same leaders are also called elders (v 17). The person responsible for a church is portrayed under the image of shepherd (pastor) who cares for a flock and under the image of overseer or guardian (bishop) who gives leadership to a particular congregation. This same combination of images is used of Jesus in 1 Pe 2:25. Jesus is the Shepherd and Overseer of our souls. The overseers are not elevated to a rank above the rest of the congregation. They are not dignitaries but servants who see to the worship, evangelism, training, discipline, and administration of the local congregation. They have responsibility for the spiritual welfare of their people as well as authority to supervise and nurture them.

Personal Greetings

(Rom 16:1 NIV) I commend to you our sister Phoebe, a servant of the church in Cenchrea.

Rom 16:1: 16:1-3 DISCIPLESHIP, Women--All Christian disciples, whether women or men, serve under the lordship of Christ. All have the same access to God in Christ. Women have always had a distinctive part in the ministry of Christian churches since the earliest days. In this passage Paul commended Phoebe as a servant of the church. "Servant'' (Greek diakonos) could refer to any kind of service, but it can be translated "deacon'' (NIV note). She served the church in a specific way, possibly as a woman deacon or deaconess. Paul referred to her in a quite different way than to Priscilla and Aquila , who were his fellow workers (v 3). See note on Ac 18:18. Compare notes on Church Leaders, Deacon in the Disciple's Study Bible help file. Some Bible students think Phoebe carried Paul's letter to Rome . Paul certainly appreciated her ministry and told the church at Rome to help her in any way possible. Bible scholars debate Phoebe's role and other references to women as deacons. Every ministry mentioned in the New Testament is referred to by a derivative of the word for deacon, which actually means "servant.'' Did Phoebe hold the office of deacon, or did she otherwise serve in a manner distinctive enough to be referred to as a deaconess? If she held the office of deacon, were her duties the same as those of a male deacon? Different opinions are held among Bible students regarding the role of women, but no doubt exists as to any woman's responsibility to seek God's will for her life. Women and men equally are priests under the lordship of Christ.

16:1-2 CHURCH LEADERS, Deacon--Phoebe probably delivered the letter to Rome . Paul commended her to them as a sister in Christ and a servant (Greek diakonos) of the church in Cenchrea. Since the feminine form of servant is not used in the Greek, two interpretations are possible. She could have been a deaconess. See note on 1 Ti 3:8-12. Deaconesses are mentioned in Christian writings after the New Testament. This also could be a general reference to her service in the church. See note on Ro 12:3-8. In the New Testament, the distinction between full-time and volunteer or part-time ministry was not clearly made. Every Christian was to be a servant of Christ in the church. In this strategic seaport, Phoebe had been able to render particular service to Paul and many others. If deaconess was an official leadership position in the early church, its function is not clear. Some Bible students think they performed the same duties as male deacons. Others think they ministered only to women. Still others do not think women served officially as deacons at all.

(Rom 16:5 NIV) Greet also the church that meets at their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia .

Rom 16:5: 16:5 THE CHURCH, Local Body--The church is not a building. It is an assembly of believers in Christ who have been called by Him and redeemed through His blood. The church consists of believers in Christ, not of bricks and mortar. See note on Ac 8:1.

(Rom 16:23 NIV) Gaius, whose hospitality I and the whole church here enjoy, sends you his greetings. Erastus, who is the city's director of public works, and our brother Quartus send you their greetings.

Rom 16:23: 16:23 THE CHURCH, Local Body--See note on Ac 8:1.

(1 Cor 1:2 NIV) To the church of God in Corinth , to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ--their Lord and ours:

1 Cor 1:2: 1:2 THE CHURCH, Saints--The church consists of those who have been called out to serve Christ. "Church'' usually designates a local body of believers. Geographically, this church was located in Corinth . Spiritually, the church is of God. For Paul, the church had its sole foundation in Christ who began His church and is its only Lord. Morally, the church is holy because members have been made holy by Christ and live pure lives for Him. Thus, church members are saints or holy ones. That saints are not super Christians in a separate category from others is clearly shown here. Paul addressed the Corinthians as holy or saints, then dealt with all their moral and spiritual problems. Saints are all Christians in all churches in every place. See note on Ro 1:7.

1:2 PRAYER, In Jesus' Name--Prayer history was born when, at the birth of Enosh, men began to "call on the name of the Lord.'' See note on Ge 4:26. In the New Testament, Christians call on the name of the Lord Jesus Christ. That prayer distinctively separates Christians from all other religious people.

(1 Cor 4:17 NIV) For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.

1 Cor 4:17: 4:17 EDUCATION, Example--A part of Timothy's curriculum, as he taught the Corinthians, would be drawn directly from the life of Paul. How many Christian teachers would dare say, "My life is the book from which I want you to learn?'' How many can say, "My life agrees with my teaching''?

(1 Cor 5:12 NIV) What business is it of mine to judge those outside the church? Are you not to judge those inside?

1 Cor 5:12: 5:12 LAST THINGS, Judgment--Those outside the circle of saving faith are judged by God Himself. See note on Rev 20:11-15. The church needs to keep its own fellowship pure and to refrain from assuming God's role as Judge of the world. The command not to judge one another (Ro 14:10-12) is not to be construed so as to allow immorality and wickedness to remain within the church.

5:12-13 THE CHURCH, Local Body--See note on Mt 18:15-20.

(1 Cor 6:4 NIV) Therefore, if you have disputes about such matters, appoint as judges even men of little account in the church!

(1 Cor 10:32 NIV) Do not cause anyone to stumble, whether Jews, Greeks or the church of God--

1 Cor 10:32: 10:32 THE CHURCH, People of God--God's people, the church, are free from legalistic rules to live under the Spirit's guidance and Scripture's teaching. With such freedom we still have responsibility for other people. We must do nothing which would influence any other person to turn away from Christ. In love, we give up our freedom to help other people. See note on 3:16-17.

(1 Cor 11:18 NIV) In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it.

1 Cor 11:18: 11:18-19 THE CHURCH, Local Body--The church is not the building but the assembly of the people of God, joining in fellowship and worship of God. See note on Ro 16:5. Oneness is the common goal. Confession, forgiveness, and acceptance must be practiced for the church to be what Jesus intended. Differences of opinion are normal among God's people. Each member must seek God's will in the issues the church faces. Ugly disharmony is not normal. It reveals that the wrong attitude prevails and that God does not approve.

(1 Cor 11:22 NIV) Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!

1 Cor 11:22: 11:22 THE CHURCH, Fellowship--See notes on 11:18-19; Ro 16:5. Eating and drinking while assembled as the people of God is not prohibited. However, without the fellowship of the body which includes love and concern for every member, eating and drinking should be excluded as part of the worship of God. See note on 1 Co 1:9-10.

(1 Cor 12:28 NIV) And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues.

1 Cor 12:28: 12:28 GOD, Trinity--Christ is the head of His body, the church. The Holy Spirit is usually thought of as giving spiritual gifts to believers (vv 3,7). God Himself directs the church and its life. He provides human leaders for it but remains the unqualified sovereign authority of the church.

12:28-29 CHURCH LEADERS, Prophet--The function of prophets is to announce and interpret revelation from God that they have received, to reveal spiritual insight which is hidden to others, and to foretell the future to warn and encourage their hearers. The combination of proclamation (forthtelling) and prediction (foretelling) distinguishes the prophet from someone who merely prognosticates the future. The authority of prophets derives from the inspiration of the Holy Spirit. As a gift of the Spirit, prophecy may be given to and exercised by any of God's people. See note on Ac 2:17.

12:28-29 CHURCH LEADERS, Teacher--The teachers are the guardians and interpreters of the Christian tradition and give religious instruction to the converted. As Jesus taught those who responded to His preaching, so teachers are to explain the mysteries, nature, and principles of the Kingdom and to make clear the meaning of the Scriptures to the congregation. They also instruct in the moral duties of the Christian life. An individual becomes a teacher only if the person has been endowed with the spiritual gift of teaching. The teacher may have another office in the church such as overseer or pastor (1 Ti 3:2; 5:17; Tit 1:9).

(1 Cor 14:4 NIV) He who speaks in a tongue edifies himself, but he who prophesies edifies the church.

(1 Cor 14:5 NIV) I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified.

(1 Cor 14:12 NIV) So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

(1 Cor 14:19 NIV) But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

1 Cor 14:19: 14:19 EDUCATION, Instruction--Christian teaching and learning are illuminated by the Spirit, but they do not circumvent the mind. The substance of the Christian faith is intelligible, and the communication of the Christian faith must be rational. The study desk and the prayer closet are both essential to Christian teaching and learning. Teaching is an attempt to communicate, not to display personal spiritual powers or gifts. Teachers serve learners' needs rather than satisfy personal ego problems.

(1 Cor 14:23 NIV) So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?

Orderly Worship

(1 Cor 14:26 NIV) What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

1 Cor 14:26: 14:26-40 REVELATION, Inspiration--Inspiration seeks to strengthen the church, provide instruction for life and faith, encourage God's people, and promote peace. God uses every means to make Himself known in order to accomplish these goals. Insight into God's revealed teaching many come to any faithful believer at any moment. Worship is a setting God uses to teach His people. God's revealed will should be shared with the church in orderly fashion. Anyone sharing God's revealed insights should do so to help the church and not to gain personal power or prestige. Revelation begins with God, not humans. He gives all gifts of revelation and ministry.

14:26-33 WORSHIP, Corporate--See note on Ps 42:1-4. Corporate worship in the early church included several elements. Worship sought to interpret God's will clearly to His people and to strengthen the church.

(1 Cor 14:28 NIV) If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.

(1 Cor 14:35 NIV) If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

(1 Cor 15:9 NIV) For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God .

1 Cor 15:9: 15:9 THE CHURCH, Local Body--See notes on Ac 8:1; 9:2-31.

Final Greetings

(1 Cor 16:19 NIV) The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house.

1 Cor 16:19: 16:19 THE CHURCH, Local Body--See notes on Ac 4:32; 8:1.

2 Corinthians: Theological Setting

Paul wrote 2 Corinthians in response to serious problems that had developed in the church at Corinth . These problems manifested themselves in attacks upon Paul and his apostolic ministry. Divisions within the church and their attacks upon Paul denied the very essence of the gospel (5:19). The problems at Corinth had been developing for some time. The formation of groups attached to their favorite preachers indicated less than full support for Paul. In 2 Corinthians, especially in chapters 10--13, opposition to Paul had developed into open hostility and rebellion. This opposition included rejection of his ministry and his gospel. Paul's first ministry in Corinth was on his second missionary journey (Ac 18:1-18). See Introduction to 1 Corinthians.

Ephesus was Paul's center for ministry on his third missionary journey (Ac 19:1--20:1). While there, Paul's evangelistic efforts seem to have been highly successful. His ministry in Ephesus continued for two years and was so successful that "all the Jews and Greeks who lived in the province of Asia heard the word of the Lord'' (Ac 19:10). As Paul's ministry at Ephesus was flourishing, trouble brewed at Corinth . Both Ephesus and Corinth were coastal cities, separated only by the Aegean Sea . Communication between the two cities was easy. Contacts between Paul and the Corinthians were frequent, and the reports became increasingly disturbing as hostility to Paul increased. During Paul's early ministry in Ephesus , a party spirit developed in Corinth . Church members became self-centered rather than Christ-centered. Hostile teachers may have come into Corinth and promoted the problem. In 2 Co 11:20 Paul reminded the Corinthians they had been led astray by leaders who took advantage of them in order to exalt themselves. Reports of trouble came to him by "Chloe's people'' (1 Co 1:11) and others. Because of these reports and in response to a letter from the Corinthian church, Paul wrote 1 Corinthians in which he warned of the dangers of the self-centered life instead of the Christ-centered life of love.

Paul already had written them a letter that warned against association with immoral people (1 Co 5:9). All of this letter has been lost, unless a fragment has been preserved in 2 Co 6:14--7:1. First Corinthians, therefore, was Paul's second attempt to deal by letter with their problems. Paul urged Apollos, who had returned from Corinth , to go back to Corinth . Apollos refused (1 Co 16:12). Paul then sent Timothy (1 Co 4:17). Timothy failed to solve the problems and was again with Paul when he wrote 2 Corinthians (1:1). During this period, Paul made a brief visit to Corinth . Although not recorded in Acts, this visit appears in three references in 2 Corinthians (2:1; 12:14; 13:1). Having been a painful visit (2:1), it must have failed to produce reconciliation. Paul sent a letter of such strong rebuke that he regretted sending it. Later he rejoiced because the letter had made them sorrowful unto repentance (7:8-10). Titus probably was the bearer of this letter (2 Co 8:6, 16-17). It was not preserved unless all or part of it survives in 2 Co 10--13.

Sometime after Titus left for Corinth , Paul left Ephesus . He stopped at Troas , where he found an open door for missionary work; but his heart was not in it (2:12-13). Paul had longed for Titus to return with news that the problems had been solved in Corinth . When Titus failed to meet him, he feared that all had been lost in Corinth . Titus finally met Paul in Macedonia (2 Co 7:6-7). He brought the good news that attitudes in Corinth had improved. Paul then wrote 2 Corinthians, promising an early visit to them. In the most autobiographical of his letters, Paul revealed much about himself, his calling, and his ministry. Among Paul's other letters, only Galatians comes close to 2 Corinthians in what it reveals about Paul.

This epistle well could be termed a document on the minister and ministry. As Paul defended his own character and ministry, he enunciated those principles that should characterize every person who has been called to minister in Christ's name. Although the apostles were the leaders, ministry was not limited to them. The whole congregation has a responsibility for ministry. Just as God "reconciled us to himself through Christ,'' He has given to "us the ministry of reconciliation'' (5:18).

This letter was not written as a theological treatise. It was written to deal with specific problems in a local situation. Nevertheless, in confronting these problems, Paul has given insight into rich theological truths for all Christians. Second Corinthians, therefore, is always contemporary for those who would understand better the meaning of ministry in the name of Christ.

The Theological Outline for 2 Corinthians can be found in the chapter note for chapter one.

Theological Conclusions

Second Corinthians is both theological and practical. Paul used theological truth as a basis for dealing with the problems at Corinth . The following theological conclusions are reflected:

1. The Father and the Son act in unity in redemptive reconciliation. God the Father was not absent while His Son endured the agony of redeeming a lost humanity. God was active in His Son (5:19). The Son was not seeking to change God. Both the Son and the Father were seeking to change attitudes toward God, a change from rebellion to trust.

2. Not only does God in Christ reconcile us to Himself, He commits us to a ministry of reconciliation. God reconciles lost people unto Himself because He loves them, wants them to escape the destructiveness of sin, and desires eternal fellowship with them. He also desires that the redeemed ones share in the redeeming of others. This ministry of reconciliation has both vertical and horizontal dimensions. It involves first of all the reconciliation of the individual to God. It involves also the reconciling of persons to persons. Those who participate in the ministry of reconciliation must be reconciled to each other. This is why the problems in the church at Corinth were so devastating. Christians who exhibit envy and jealousy among themselves are ill-equipped to bear testimony to the reconciling power of God. Others cannot be convinced that God can bring peace to their lives if they can see no peace among the members of the church.

3. Ministering in Christ's name involves suffering as well as victory. Paul's references to his own sufferings show that even the most faithful followers of Christ endure sufferings. He suffered both because of his own physical infirmities and because of persecution. Paul suffered personal attacks from false teachers and even from the Corinthians who had been led astray by these teachers.

Although He sustains the Christian who suffers, God does not always deliver the Christian from suffering. Even Paul, through whom God had worked miracles of healing, did not always get the deliverance he sought. His "thorn in the flesh'' was not taken away (12:7-10). However, God gave the grace necessary to sustain Paul.

Through the frailty and suffering of His messengers, God effects that which is good. His power is manifested as He works through the limitations of His servants. (4:7). God's power was perfected in Paul's weakness (12:7-9). God also uses our sufferings and human limitations to remind us that our strength is in Him and not in ourselves. Paul saw God as using his "thorn in the flesh'' to keep him in a spirit of humility (12:7). Suffering also aids us in relating to and revealing the sufferings of Jesus (4:10).

4. Prayer has an important place in the Christian's life. Prominent in the life of a Christian should be prayers of thanksgiving. Even as Paul dealt with the problems at Corinth , he offered prayers of thanksgiving. He praised God for the comfort that he received even amid troubles (1:3-4). He thanked God for leading in triumph as the Word was being preached (2:14-17). Paul thanked God for putting concern and care for the Corinthians in the heart of Titus (2 Co 8:16). He thanked God for His "indescribable gift,'' evidently the gift of His Son that inspires Christian giving (9:15). The prayer life of a Christian should include petitions for self. Paul's emphasis on his praying concerning his "thorn in the flesh'' reveals that Paul prayed concerning his own needs. Only one who prays concerning his own needs, including God's guidance, will know how to pray for others. Second Corinthians also teaches the importance of intercessory prayer (2 Co 1:11). The Corinthians had helped Paul through their prayers. Paul prayed for the Corinthians to do no wrong, but to do right. He also prayed that they might be perfect (13:7-9).

5. Serving Christ involves ministering to the total person. Paul always made the proclamation of the gospel the foundation of his ministry. He recognized, however, that God's love for us includes concern for the total person. Our ministry, therefore, should be to the total person. Nowhere is Paul's recognition of this truth more evident than in his leading the churches to make an offering for the needy Christians in Jerusalem . Our ministry should be broad enough to deal with any need that hinders us from living the abundant life intended by God. All ministry in Christ's name is spiritual ministry.

Contemporary Teaching

Second Corinthians challenges us to give ourselves to the ministry of healing broken relationships. This ministry is grounded in the fact that God has reconciled us to Himself and given us a ministry of reconciliation (5:19). This task has to do primarily with the reconciling of people to God, but it includes the reconciling of people to one another. All Christians are to give themselves to this ministry.

Divisions within destroy the ministry of the church to the world. Christians, therefore, are to minister to one another in a spirit of love and mutual forgiveness. Only a church whose members are reconciled to one another can carry on a ministry of reconciliation.

We should reflect the redemptive love and forgiveness of God in all areas of our ministry. Even as the church at Corinth dealt with an offender in their midst, Paul admonished the people to forgive and comfort the offender (2:7). Our function is not to overwhelm others with harsh condemnation, but to lead them to repentance and to acceptance of God's forgiveness.

Those who lead in ministry need the concern and support of those they lead. Even Paul, the great apostle, was heartbroken and discouraged because of problems among the Corinthians and their failure to give him their confidence and support. At Troas , therefore, he was unable to preach even though a door was open to him (2:12-13).

2 Corinthians 1: Theological Outline

Second Corinthians: The Nature of Apostolic Ministry

I. Salutation (1:1-2)

II. Apostolic Ministry Defined in Light of the Minister's Relations with the Church (1:3--2:17)

A. Apostolic ministry includes both affliction and comfort. (1:3-11)

1. God comforts His ministers so they may minister to others. (1:3-6)

2. The minister is comforted by the concern of those to whom he ministers. (1:7-11)

B. The minister acts with integrity under God's guidance. (1:12--2:4)

1. The minister's change of plans is due to God's guidance, not human fickleness. (1:12-24)

2. The minister's harsh discipline comes out of his abundant love for the church. (2:1-4)

C. The ministry of the church should reflect redemptive love and forgiveness in dealing with offenders. (2:5-11)

D. God leads His ministers to spread His Word with sincere motives, not greedy ones. (2:12-17)

III. Apostolic Ministry Defined in Light of its Glory and Shame (3:1--7:16)

A. The true minister has no need for self-commendation. (3:1-6)

B. Apostolic ministers are ministers of a new and greater covenant. (3:7--4:6)

C. Even as the apostolic minister suffers persecution, weakness, and death, life in Jesus is being manifested. (4:7-12)

D. The suffering and weakness of this mortal life will be swallowed up by the glory of that which is to come. (4:13--5:10)

1. Present trials are great, but they will pass away. (4:13-18)

2. The Spirit is the pledge of immortality. (5:1-10)

E. God's ministers are controlled by the love of Christ. (5:11-15)

F. The apostolic message is that God was in Christ reconciling the world unto Himself. (5:16-21)

G. Faithfulness in proclaiming this message involves suffering, privation, endurance, righteous living, and a spirit of rejoicing. (6:1-10)

H. Christ's ambassador calls church members to openness, trust, and a separated life. (6:11--7:4)

I. The restoration of broken fellowship brings comfort and joy. (7:5-16)

IV. Apostolic Ministry Defined in Terms of Social Concerns (8:1--9:15) (Note: See 1 Corinthians 16:1-4 for reference to this offering.)

A. The example of the Macedonian churches: They gave liberally, first having given themselves. (8:1-4)

B. The self-giving of Jesus challenges Christians to be faithful in giving to those in need. (8:5-15)

C. The care with which the offering would be handled encouraged faithful giving. (8:16--9:5)

D. In giving, we reap as we sow, whether sparingly or bountifully. (9:6-15)

V. Apostolic Ministry Defined in Light of Personal Defense (10:1--13:10)

A. Paul answered the allegations made against him. (10:1-18)

B. In irony, Paul used the foolishness of boasting to defend his ministry. (11:1--12:13)

1. He boasted of his jealousy for them lest they be led astray. (11:1-6)

2. He boasted that he had preached the gospel to them without charge. (11:7-12)

3. He could not boast of having boldness to exploit the Corinthians. (11:13-21a)

4. He could boast of experiencing both suffering and God's deliverance. (11:21b-11:33)

5. He boasted of visions, his ministry, and the sufficiency of God's grace. (12:1-13)

C. In spite of attacks made upon his ministry, Paul anticipated a third visit. (12:14-21)

D. Paul warned that he would deal with them forthrightly when he came. (13:1-10)

VI. Farewell (13:11-14)

(2 Cor 1:1 NIV) Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God in Corinth , together with all the saints throughout Achaia:

2 Cor 1:1: 1:1 THE CHURCH, Saints--See note on 1 Co 1:2.

(Gal 1:13 NIV) For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it.

(Eph 1:22 NIV) And God placed all things under his feet and appointed him to be head over everything for the church,

Eph 1:22: 1:22-23 THE CHURCH, Body of Christ--The church exists because of Jesus Christ, the risen Lord ruling in the heavens (v 20). Using the imagery of the body, Christ is the head which directs the actions of all other parts of the body. The church is connected directly to its Head and, thus, represents Christ's presence in the world. See notes on Ro 12:4-8; 1 Co 12:12-31.

(Eph 3:10 NIV) His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms,

(Eph 3:21 NIV) to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

(Eph 5:23 NIV) For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.

Eph 5:23: 5:23-24 THE CHURCH, Body of Christ--Christ is the loving, sacrificing Head of the church. The church is the obedient, grateful body which serves its Savior.

(Eph 5:24 NIV) Now as the church submits to Christ, so also wives should submit to their husbands in everything.

(Eph 5:25 NIV) Husbands, love your wives, just as Christ loved the church and gave himself up for her

Eph 5:25: 5:25-32 JESUS CHRIST, Love--The object of Jesus' love is His bride, the church. He showed His love in His death, which purified His people. He continues to show His love through constant care for us.

5:25-27 LAST THINGS, Church's Consummation--Although individual members stand justified before God, the church as a body looks toward a consummation in which imperfection gives way to perfection. As a bride in beauty and human perfections joins her beloved for marriage, the church in radiant spotlessness will be presented to the heavenly Bridegroom. Complete salvation has a corporate element as well as an individual one.

5:25-32 THE CHURCH, Body of Christ--The church responds to Christ as a loving wife responds to a loving and kind husband. Christ gave Himself on the cross for His church to set the church apart as His unique people living in service to Him. He is now cleansing the church that it might be presented to Him as a purified body. Because we are members of His body, we must live in ways pleasing to Him.

(Eph 5:27 NIV) and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.

(Eph 5:29 NIV) After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church--

(Eph 5:32 NIV) This is a profound mystery--but I am talking about Christ and the church.

(Phil 3:6 NIV) as for zeal, persecuting the church; as for legalistic righteousness, faultless.

(Phil 4:15 NIV) Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia , not one church shared with me in the matter of giving and receiving, except you only;

( Col 1:18 NIV) And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.

Col 1:18: 1:18 THE CHURCH, Body of Christ--The church has only one position of honor, which is permanently filled by Christ. See note on Eph 1:22-23.

Paul's Labor for the Church

( Col 1:24 NIV) Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church.

Col 1:24: 1:24 EVIL AND SUFFERING, Rejoicing--Christ's suffering adequately atoned for sin. The church continues to suffer so all the world may know of and benefit from Christ's atonement. Christians must continue the ministry and, therefore, the suffering of Jesus until He returns. Knowing the ultimate purpose of our suffering allows us to rejoice in it. We do not suffer for ourselves or for some mysterious evil force we do not understand. We suffer for Christ and His church.

1:24 THE CHURCH, Body of Christ--See note on Eph 1:22-23.

( Col 4:15 NIV) Give my greetings to the brothers at Laodicea , and to Nympha and the church in her house.

Col 4:15: 4:15 THE CHURCH, Local Body--A church is a local group of believers who may meet at any location for worship, instruction, and fellowship. Many New Testament churches met in private homes. See notes on Ro 16:5; 1 Co 1:2.

( Col 4:16 NIV) After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea .

Col 4:16: 4:16 HOLY SCRIPTURE, Collection--Paul instructed the congregation to read the letter caringly and to pass it on for other churches, while receiving from them other letters, which obviously were already seen as bearing God's wisdom and direction for practical living. The custom mentioned here initiated the gathering of these letters into collections, which were soon recognized as bearing the revelation of God in them. Thus Paul's letters became regarded as authoritative Scripture soon after they were written. The letter to Laodicea has not been preserved. Compare 1 Co 5:9. God did not lead the church to preserve all Paul's writings. See note on Php 3:1.

1 Thessalonians: Theological Setting

On Paul's second missionary journey the Holy Spirit had a surprise for Paul. He guided Paul to Troas and thence to Philippi in Macedonia (Ac 16:6-12). This was either late AD 49 or early AD 50. As the result of a fruitful ministry there, Paul and Silas were illegally beaten and imprisoned. Eventually they left that city for Thessalonica, the principal and capital city of the Roman province of Macedonia .

Thessalonica was located on the Thermaic Gulf , having an excellent harbor. The Egnatian Way , an international highway connecting Europe and Asia , ran through the city. These, plus rich natural resources in the region, made Thessalonica a great trade center. The city had a strong colony of Jews with political influence. As was his custom, Paul began his work there by preaching and interpreting the Old Testament Scriptures in the synagogue (Ac 17:2). He had to leave Thessalonica because of mob action instigated by the Jewish leaders (Ac 17:5-10). Paul and his company had a brief but successful ministry in Berea . Again he left there due to trouble caused by Thessalonian Jews (Ac 17:10-13).

From Berea Paul went to Athens , leaving Silas and Timothy in Berea . Upon his arrival in the university city he sent word for them to join him there (Ac 17:14-15). Though he longed to keep Timothy with him, Paul sent him back to Thessalonica to ascertain the state of the Christians there (1 Th 3:1-2,5). It is obvious that he assumed they also were being persecuted. Later, Timothy joined Paul in Corinth to report that despite hardships they remained true to the faith (1 Th 3:6-8).

Then, probably in late AD 50, Paul wrote 1 Thessalonians. He rejoiced in their steadfastness and exhorted them to continue to witness for Christ by both word and deed. He dealt with their problems concerning the Lord's return. In all likelihood 1 Thessalonians is Paul's first epistle. It may be the first New Testament book to be written. This precious letter gives us an inside view of life in the early church. Even so early, the church faced pressing questions.

1. When would Christ return? Had those believers who had died missed the blessings of His return?

2. What should they expect from a minister? Who could they trust as a true spiritual leader?

3. What is the place of daily work in the life of Christians waiting for the second coming?

Paul answered these questions in love and concern for his beloved church.

The Theological Outline for 1 Thessalonians can be found in the chapter note for chapter one.

Theological Conclusions

In testifying to the life of an early church and answering the questions of that church, 1 Thessalonians provides vital doctrinal teaching for today's church. We learn of:

1. the mission of the church,

2. the role of the minister,

3. the nature of the Christian life,

4. the Christian reaction to death, and

5. the nature of the second coming.

Christianity is ever a missionary faith, and its field is the entire world. In Thessalonica Paul preached the gospel not as mere words, but as a message empowered by the Holy Spirit (1:5-6). Without the Spirit's power the gospel is merely words. It is He who convicts those who hear and enables them to respond positively to the gospel's appeal. Happy is that church today whose name is synonymous with missions and evangelism.

Paul was a living example of the fact that opposition to the gospel is no reason to stop proclaiming it (2:1-2). Instead, having established a church in one place, he moved on to do the same elsewhere. The minister today is a church planter led by God's Spirit and not by personal gain. Though the apostle Paul was a missionary with a worldwide vision, he never ceased to have a pastor's heart (3:1-8). His body might be in Athens or Corinth , but his heart remained in Thessalonica. He got to the point where he "could stand it no longer'' and "sent to find out about your faith'' (3:5). From the minister's heart, Paul refused to accept salary for his work so as not to burden the church (2:6,9). He constantly prayed for the church (3:10). The minister's role, then, is to help the church at whatever personal cost necessary.

The Christian life is a pilgrimage wherein believers grow into the likeness of Christ. Skeptics may argue against the believer's logic, but they cannot refute the evidence of personal experience in the Lord. If the world does not see Jesus in His people, it is not likely to look for Him elsewhere. First Thessalonians challenges Christians to remain faithful witnesses even under persecution and faithful moral examples even under severe temptation. We are to love each other and attend to the work God gives us.

Christians are not immune to bereavement (4:13-18). We need not fear death. Death does not rob us of any benefit of Christ's second coming. We sorrow but with the assurance that death for a believer is only being "away from the body and at home with the Lord'' (2 Co 5:8). In God's own time we will all be together eternally in the glorious family of God . . . "and so we will be with the Lord forever'' (1 Th 4:17). It is idle exercise trying to figure out the time of the Lord's return (5:1). We should be busy getting people ready for the event when it occurs.

Contemporary Teaching

The Book of 1 Thessalonians teaches many things which are as true today as they were in the first century. Among them are: (1) People are saved by obeying the Spirit-empowered gospel and are debtors to share it with all people everywhere. (2) We should not be deterred by opposition, but should see it as evidence of the great need for the gospel. (3) Christians should be concerned about the problems faced by others in the fellowship of believers. (4) Our lives bear testimony to the power of God to meet human need; failure to live for Him becomes a stumbling block to those who would seek Him. (5) The fact of the Lord's return is certain. The time for it is indefinite but will be sudden. Christians should live every moment so as to be pleasing to Him when He comes.

1 Thessalonians 1: Theological Outline

1 Thessalonians: Our Destiny in a Hostile World

I. The Church Is Founded on Past Faithfulness. (1:1-10)

A. Signature, address, and greeting (1:1)

B. Past faith, love, and hope inspire thanksgiving. (1:2-3)

C. Election, power, conviction, and the Spirit brought the gospel. (1:4-5)

D. Model Christian living resulted from the gospel. (1:6-7)

E. Zealous witness and far-reaching Christian influence spread the gospel. (1:8-9)

F. Earnest hope in the resurrection marked the church's life. (1:10)

II. Opposition and Persecution Cannot Halt the Gospel. (2:1-20)

A. Suffering and insult do not deter Christian witness. (2:1-2)

B. Sincerity of method and purpose stand behind gospel witness. (2:3-6a)

C. Love, not personal greed, motivates witness. (2:6b-2:12)

D. Steadfastness and endurance mark Christian converts. (2:13-16)

E. The gospel creates enduring fellowship and love. (2:17-18)

F. A new church becomes the reward for a Christian witness. (2:19-20)

III. Concern for the Church Dominates the Minister's Heart. (3:1--4:12)

A. Sacrificial love leads the minister to show concern even under personal persecution. (3:1-5)

B. The church's faithfulness gives the minister encouragement and joy. (3:6-10)

C. The concerned minister prays for the church's future. (3:11-13)

D. The concerned minister teaches the church righteous living. (4:1-8)

E. The concerned minister leads the church to grow in brotherly love. (4:9-12)

IV. Problems Related to the Lord's Return. (4:13--5:11)

A. Living and deceased believers have equal hope. (4:13-18)

B. The time is uncertain. (5:1-3)

C. The church needs to be alert. (5:4-8)

D. Believers have assurance. (5:9-11)

V. Concluding Exhortations (5:12-28)

A. Respect Christian leaders. (5:12-13)

B. Care for fellow-Christians. (5:14-15)

C. Always be thankful. (5:16-18)

D. Test prophetic utterances to God. (5:19-22)

E. Commit yourself to God, who is faithful. (5:23-24)

F. Closing requests and benediction (5:25-28)

(1 Th 1:1 NIV) Paul, Silas and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.

1 Th 1:1: 1:1 THE CHURCH, Local Body--See note on 1 Co 1:2.

2 Thessalonians: Theological Setting

The exact date of Paul's mission to Thessalonica is not known, and the same is true of his letters to the very young church there. Most scholars agree that 2 Thessalonians must have been written not more than a year or two after Paul and Silas left the city. The church was apparently enthusiastic, but clearly the believers had not as yet matured in their faith. Paul wrote to committed Christians who had not progressed very far in the Christian life. See introduction to 1 Thessalonians.

The Greeks of the first century were not a stolid race. We see their enthusiasm and excitement expressed in the riots when the first Christian preachers visited them. Such a riot broke out in Thessalonica (Ac 17:5-8,13). Those who became Christians during this time did so with verve and enthusiasm. However, they had not yet had the time to come to grips with all that being a Christian meant.

The opening salutation spoke of grace and peace as coming from God the Father and the Lord Jesus Christ (1:2). Throughout the whole letter Christ is seen as in the closest relationship to the Father. This is indicated by the fact that we are sometimes uncertain whether "Lord'' means the Father or the Son, as in the expression "the Lord of peace'' (3:16). The greatness of Christ is seen in the description of His majestic return with the angels when He comes in judgment (1:7-10). There is not a great deal in this letter about the salvation Christ has wrought, though there are references to the gospel (1:8; 2:14), to salvation (2:13), and to the "testimony'' of the preachers (1:10). It is plain enough that Paul had preached the good news of the salvation Christ had brought about by His death for sinners, and that the Thessalonians were so clear on this that Paul had no need to go over it again.

They were not allowed to study the meaning of their new faith in peace and quietness (1:4). While they exulted in what the new relationship to God meant, they apparently did not take seriously enough the demands of Christian teaching, particularly in two areas. These areas included the second coming of our Lord and that of daily living. Some of them had come to believe that "the coming of our Lord'' was at hand, or had even begun (2:2). Some of them had given up working for their living (3:6-13), perhaps because they held the view that the Lord's coming was so close that there was no point in it. Paul wrote to settle them down a little, while not restraining their enthusiasm.

The Theological Outline for 2 Thessalonians can be found in the chapter note for chapter one.

Theological Conclusions

The letter is not a long one and does not give us a definitive outline of the whole Christian faith. Paul wrote to meet a present need, and the arrangement of his letter focuses on local circumstances.

Perhaps we can say that there are four great teachings in this letter:

1. the greatness of God,

2. the wonder of salvation in Christ,

3. the Second Coming, and

4. the importance of life and work each day.

God loves people like the Thessalonians and has brought them into the church (1:4). He has elected them (2:13), called them (1:11; 2:14), and saved them. His purposes last through to the end when they will be brought to their climax with the return of Christ and judgment of all. It is interesting to see so clearly expressed in this early letter these great doctrines of election and call, which meant so much to Paul. We may see also his doctrine of justification behind the references to God counting the believers worthy (1:5,11) and, of course, in his teaching on faith (1:3; 1:11; 2:13; 3:2).

Salvation in Christ is proclaimed in the gospel and will be consummated when Christ comes again to overthrow all evil and bring rest and glory to His own. This great God loves His people and has given them comfort and hope, two important qualities for persecuted people (2:16). The apostle prayed that the hearts of his converts would be directed into "the love of God'' (3:5), which may mean God's love for them or their love for God. Probably it is God's love for them that is the primary thought, but Paul also notes an answering love from the new believers. There are repeated references to revelation (2 Thes 1:7; 2:6,8). While the term is not used in quite the same way as in some other places, it reminds us that God has not left us to our own devices. He has revealed what is necessary and has further revelations for the last days.

The Second Coming is seen here in terms of the overthrow of all evil, especially the man of lawlessness. Paul made it clear that Christ's coming will be majestic, that it will mean punishment for people who refuse to know God and who reject the gospel, and that it will bring rest and glory to believers (1:7-10). In the end it is God and good that will be triumphant, not evil.

In view of God's love issuing in election and call, it is interesting to see Paul's stress on God's judgment. He spoke of God's righteous judgment (1:5)

Yours in the kingdom of God's service,
Rev. Dr. T. Marcus Devasahayam.