by Darrel Cline (darrelcline biblical-thinking.org)
Chapter # 1 Paragraph # 1 Study # 2 December 20, 2023 Broadlands, Louisiana (Download Audio)
I. The Introduction.
A. According to the general scholarship, this book was the second of Paul's letters, following Galatians, written about A.D. 51, though there is some debate because of a difference of opinion as to where the Galatian letter was sent.
B. In any case, the general thrust of the Thessalonian letters has to do with the "hope" that believers are to live under.
C. Paul's identification of himself, Silvanus, and Timothy and those who sent this letter to the Thessalonians.
1. This, because of 2 Timothy 2:2; 3:17, and Galatians 6;11, is not an unimportant detail.
a. There was, apparently, a form of opposition to Paul's ministry that included fake letters.
1) This, among many other oppositional activities, is an indication of the degree to which "the father of lies" will go to "shake the composure" of believers who are taking The Faith, and the Love which sponsored it seriously.
2) It seems clear that the doctrines of "the Grace of God" are so hated by men that they will go to extraordinary lengths to stifle them ... as it is also today after so long a time.
b. The particular content of a "fake" letter is identified to be a matter of the prophetic revelation regarding the coming of the Day of the Lord: this is very significant in view of Paul's overall focus upon "the believer's hope" as a stabilizing force in the lives of those who wish to walk with God.
c. When this method of opposition surfaced, Paul took steps to attempt to frustrate it.
2. The identifying names and their significance.
a. "Paul".
1) Paul was, both before his conversion and for some time after it, "Saul of Tarsus".
a) As "Saul of Tarsus" (Acts 9:11, and 11:25), he was not easily accepted by the believers of that time (Acts 9:13 and 9:26).
b) When Barnabas witnessed how great an impact the Gospel was making in Antioch, he "left for Tarsus to look for Saul" (Acts 11:25): this action established "Saul" as a powerful teacher of the truths of the Gospel.
c) This change in "Saul" actually separated him from his "namesake" (King Saul of ancient reputation).
i. "Saul", by the action of that ancient king, had made "ego-centric self-exaltation" a major aspect of the "name".
ii. "Paul" had forsaken his "copycat" attitude and behavior in regard to "Saul" (Philippians 3:2-14); -- where "Saul" is again brought into the picture by "Paul's" self-identification as "of the tribe of Benjamin" (1 Samuel9:21) and his rejection of that as being a "recommendation of him to others".
d) "Paul" means "diminutive", and it seems that he, by taking on that name wished to be considered "small" in terms of his own personal reputation in things of the "spirit".
i. This makes Paul's self identification a matter of a major "attitude" issue.
ii. This signals Paul's desire to exalt "the Son from heaven" rather than himself.
iii. It is very likely that "Paul" refers to Saul's desire to switch to a name that means "little" as a theological statement of his intention to reject the "Saulish" character: glory-seeker.
iv. The implication seems to be that "humility of mind" is a key issue in these letters of "hope".
e) Acts 13:9 is Luke's record of when "Saul of Tarsus" became "Paul" on the first missionary journey of Paul and Barnabas when they reached Cyprus (from this point on, Luke only refers to "Paul" as "Saul" in his records of Paul's conversion: Acts 22:7-13).