I Thessalonians 2:9-13 embrace two segments of the letter. 2:9-12 is part of a segment that begins in verse 1, having the theme of the example of Paul and the defense of his ministry among the Thessalonians. Verse 13 begins an unusual second thanksgiving contained in the letter.
In I Thessalonians 2: 9-12, Paul stresses that the example of the missionary team is one of authenticity. They engaged in manual labor so as not to burden them (II Thess 3:8, I Cor 9:4, 12, 14, II Cor 1:17), but as apostles of Christ they had every right to expect remuneration. He does not mention the financial aid they received from the congregation at Philippi (Philippians 4:15-16). Such provision allowed them to proclaim the gospel of God among them. The missionary team had a set of teachings to communicate that also needed to be communicated through the way they lived. He points to them and to God as witnesses of their conduct being pure (ὁσίως), upright (δικαίως), and blameless (ἀμέμπτως), dealing with them as a father with his children, a common image for the teacher/student relation in the Hellenistic and Romand world. He uses similar imagery in I Corinthians 3:1-2, 4:15, Galatians 4:19, and Philemon 10. He refers to them throughout the letter as his brothers and sisters. Such language binds the missionary team closely to the readers of the letter through their experience of a spiritual family. Building this type of relationship between the team and the people may replace the closeness of their biological families, which they might have lost as they embraced their new faith. This relationship led his team to urge, encourage, and plead with them to lead (περιπατεῖν, the LXX uses the term to translate the Hebrew word halak, denoting a commitment or persistence in adhering to a direction or set of requirements, as in Isaiah 38:3; Jeremiah 9:13; Proverbs 28:6) a life worthy of God, who is calling them into the reign and glory of God. The consummation of the lordship of Christ is identical with divine glory.[1] The implication is that the Christian is to enter the kingdom of God, which knows no end, and in which there is no preliminary Messianic Age they are to enter first.[2]Paul understands salvation as the restoration of the believer to the glory humanity now lacks because of the sin of Adam.[3] The end of the life they lead, the walk or journey of their lives, is one they already know. The end is in the future and cannot yet be seen clearly, but it is certain as a promise from God (cf. 1 Corinthians 15:50-57).
One day, St. Francis of Assisi said to several of his followers: "Let us go to the village over the way and preach. As they went, they met someone loaded down with a personal burden. Francis was in no hurry. He sat down and listened. When they arrived in the village, Francis talked with the shopkeepers, spent time with the farmers as they were selling their fruits, and played with the children. On the way back, they met a farmer with a load of hay, and Francis spent time with him. The morning now gone, they reached the monastery from where they ha set out in the early morning. One of the followers was disappointed. "Brother Francis, you said, you were going to preach. The morning is spent and no sermon has been given." Francis replied, "But we have been preaching all the way."[4]
Paul then offers an uncustomary second thanksgiving (2:13-16). In verse 13, Paul and his team constantly give thanks to God that received the word (λόγον) of God which is now at work among in them as believers. His message about Christ, is without equivocation as the word of God.[5] This use of the absolute “the word” is a technical term for the gospel coined and constantly used by the earliest Christian communities, where in this case the word is received with joy, even though persecution arises from its reception.[6] Christian preaching must show itself to be the word of God to hearers.[7] One first hears and receives the message. It penetrates mind and heart. When welcomed, it proves that the hearer acknowledges that God has been speaking through the missionaries. Receiving the word in this way produces spiritual life and fruit.
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[4] Encyclopedia of 7700 Illustrations, #3104.
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