thessalonians

Paul’s Second Epistle to the Thessalonians, Part 3: The Faith is not for All (οὐ γὰρ πάντων ἡ πίστις)

In his first epistle to the Thessalonians Paul had discussed the persecution of Christians by those Jews who stood in opposition to the Gospel of Christ. In the last chapter of that epistle he mentioned the promise of the ultimate destruction of those enemies of Christ. Here in his second epistle Paul has elaborated on that very theme, and has more accurately identified the nature of those enemies whom he had mentioned in the first letter, “those who killed both Prince Yahshua and the prophets, and banished us, and are not pleasing to Yahweh, and contrary to all men”, as he had described them in 1 Thessalonians chapter 2.

Here in 2 Thessalonians chapter 2, Paul has explicitly stated that, as he was writing this epistle, that apostasy had already come, that there was already a “man of lawlessness”, which he characterized as the “son of destruction”, operating “in accordance with the operation of the Adversary”, or Satan. We know that this was Paul’s intended meaning because, as we have explained at length, while he described these things he had used present tense verbs, verbs which describe presently occurring phenomena, as well as aorist tense verbs describing actions which were already initiated relative to that presently occurring phenomena.

The grammar of Paul’s statements do not permit one to imagine that the men and actions which he had described would materialize at some point far off in the future. Using present tense verbs, Paul was speaking of someone who already at his own time was “opposing and exalting himself above everything said to be a god or an object of worship, and so he is seated in the temple of Yahweh, representing himself that he is a god.”

Paul’s Second Epistle to the Thessalonians, Part 2: Satan Revealed

The writing of book of Zechariah the prophet can be dated rather accurately to begin about 520 BC, during the reign of the Persian king known as Darius the Great. On the surface, the subject of Zechariah’s prophecy appears to be the rebuilding of Jerusalem in Judaea, as it is presented at the time of the building of the second temple where there is also an actual high priest with the name of Joshua. His is the same name, in its common Medieval English form, as Joshua the son of Nun from the time of Moses. But it is also the same name as the personal name of Yahshua the Messiah, who is more commonly known as Jesus Christ. Zerubbabel is also mentioned in Zechariah’s prophecy, several times in chapter 4. His name means sown in Babel, or Babylon, and he was the governor of Jerusalem at the time of the return of the remnant and the building of the second temple.

While the immediate subject in Zechariah appears to be Jerusalem in Judaea, that is not at all the ultimate purpose of the prophecy. Such is the nature of dual prophecies, that they are given in a manner which has both an immediate application and an ultimate meaning, The ultimate purpose of these early chapters of the prophecy of Zechariah is to describe the reconciliation of the people of Israel in their dispersions, the condition of their true High Priest before their sins are removed, and the propitiation which that Priest, Yahshua Christ, makes on their behalf. Joshua, the high priest of Zechariah’s time, is only a type for Yahshua Christ. Jerusalem, the actual city, is only a type for the true Jerusalem, the City of God come down from heaven, and the rebuilt temple is a type for the restored Body of Christ found in those of His people who are willing to hearken in obedience to Him.

Many little details and much of the seemingly innocuous language which Paul of Tarsus used in his epistles actually serves to sew together the historic context of the Old Testament with the stated purpose of the Gospel. Denominational Christians remain ignorant, not even conceiving what Paul had actually meant by many of the statements which he had made. So while it may seem that we often spend an inordinate amount of time on paltry details, those details are as necessary to a firm understanding of Scripture as each of ten thousand little nails are to the structural integrity of a house.

Paul’s Second Epistle to the Thessalonians, Part 1: The Righteousness of God

As we had demonstrated from the circumstances provided in 1 Thessalonians 3:6 when compared with Acts 18:5, where it says “And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ”, Paul had written the first epistle to the Thessalonians shortly after he began to preach the Gospel in Corinth. Timothy and Silas were originally sent to Thessalonika by Paul from Athens, and they were evidently reunited with Paul in Corinth, as we are informed in Acts 18:5, where they reported to him the state of the Christian assembly in Thessalonika, as we are informed in 1 Thessalonians chapter 3. It was that report, along with apparent inquiries that the Thessalonians had made of Paul, which had given him the motivation to write that first epistle to the Thessalonians.

The opening comments to tonight’s program were based on a topic posted at the Christogenea Forum.

Paul’s First Epistle to the Thessalonians, Part 5: The Rapture of the Wicked.

Presenting the end of 1 Thessalonians chapter 4, we discussed the supposed Rapture of the Saints, and discovered that Paul never really described such a Rapture at all. Rather, he was poetically depicting some of the events as he perceived that they shall take place at the Second Advent of the Christ, in relation to the resurrection of the dead and the regathering of the people of God. Many denominational Christians expecting a so-called Rapture expect to be lifted up into the heavens and into the clouds at any given moment, which is a childishly ridiculous fantasy.

We pointed out that by writing “clouds”, Paul was very likely only referring to throngs, just as he used the word for cloud in Hebrews chapter 12. We also showed that where the King James Version has the words “caught up”, the literal meaning is more properly carried off. In part, a more practical reading of 1 Thessalonians 4:17 may read “Then we, the living who are remaining, at once with them shall be carried off in throngs for a meeting...” But this is not all.

We also elucidated the fact that where Paul spoke of a meeting “in air”, or “in the air”, he was not talking about the sky or the heavens, since in the Gospels wherever the sky is referred to the Greek word is οὐρανός, or heaven, and not ἀήρ, or air. We argued that everywhere the phrase “birds of the air” is mentioned in the New Testament, the word is οὐρανός, which is otherwise usually translated as heaven in the King James Version. If the οὐρανός is the abode of the birds, then by saying ἀήρ Paul could not have been referring to the sky. Here in 1 Thessalonians chapter 4 the word for air is ἀήρ, not οὐρανός, so using it Paul did not intend to refer to the abode of the birds. Rather, he was referring to the physical world, as opposed to the spiritual, using the word just as he had used it in a reference to Satan, the prince of this world, as the “prince of the power of the air” in Ephesians chapter 2.

Paul’s First Epistle to the Thessalonians, Part 4: The Rapture of the Saints?

So far in our presentations of Paul’s first epistle to the Thessalonians we have seen Paul express to his readers that their acceptance and conduct in the Gospel of Christ was itself an assurance that they were indeed the elect of God. We took that opportunity to discuss some of the history establishing that these Thessalonians, like the other recipients of Paul’s epistles, had descended from the Israelites of the Old Testament. Then where Paul had discussed the persecutions which the Christians of both Judaea and Thessalonika as well as the other Christian assemblies had undergone, we took an opportunity to demonstrate that the historicity of the early persecutions of Christians, in the days of Claudius and Nero, was an established historical fact.

Following that, we took the opportunity to demonstrate how Paul’s advice to the Thessalonians which he gives in chapters 3 and 4 of the epistle represented the core of something which in another context we may call Positive Christianity. Doing this, we demonstrated that Paul’s exhortations in Christ had certainly represented ideas which are fully amenable to the preservation of our race and of our White Christian nations. Doing this we also hope to have demonstrated that the things which Paul had advised were things which only Jews, who are the eternal enemies of Christ, could possibly oppose. Therefore by opposing true Christianity one is actually taking sides with the devil, and by attacking true Christians one is doing the handiwork of the Jews, something which the pagans of the first centuries of the Christian era had also done.

We took the opportunity to answer secular White Nationalist attacks on Christian Identity throughout this podcast. We hope that it did not interfere to any great extent with our presentation of this portion of Paul's first epistle to the Thessalonians.

Paul’s First Epistle to the Thessalonians, Part 3: Who Opposes True Christianity?

At the beginning of 1 Thessalonians chapter 2, Paul had discussed the persecution which he had suffered in Philippi, where he had been jailed for upsetting certain Roman pagans. They were angry for having lost the prospect of profit they had in their control of a woman who had been taken by a spirit of divination when Paul had exorcised that spirit from her. There we took an opportunity to discuss the persecution of Christians as it was mentioned by the pagan writers Tacitus and Suetonius, and later by the Christian writers Minucius Felix and Tertullian. The point which we wanted to make is that the wide-scale persecution of Christians by both pagans and Jews in the first century is a historical fact that cannot be honestly disputed. This persecution, which is recorded as early as the time of Claudius, was also usually instigated by the Jews.

Paul’s First Epistle to the Thessalonians, Part 2: Persecution of the Saints

The Roman historian Suetonius, who lived from about 69 AD to about 140 AD, had a career as the director of the imperial archives under the emperor Trajan. So he must have had a lot of first-hand information upon which to base his histories of the lives of the Roman emperors. In his Lives of the Twelve Caesars, in The Life of Cladius, chapter 25, Suetonius said of Claudius, in brief, that “Since the Judaeans constantly made disturbances at the instigation of Chrestus, he expelled them from Rome.” In spite of the bickering over this passage by modern Jews and assorted other scoffers, this brief note must be a reference to the same event which is also noted in Acts chapter 18, where it is recorded that as Paul is in Corinth, he meets Priscilla and Aquila, who were there “on account of Klaudios ordering all of the Judaeans to depart from Rome”. Those who doubt the connection of this reference in Suetonius to early Christianity conveniently assert that there must have been some other Chrestus who caused such a disturbance, among other claims. (It seems that Suetonius did write Christians where he mentioned them again in his life of Nero, 16.2.) But there were certainly Christians in Rome by this time, which is evident as Paul, writing his epistle to the Romans in 57 AD, attests that many Christian assemblies were already established in Rome, and one of the major themes of that epistle is the reasons for the divisions between Christians and Jews.

Paul’s First Epistle to the Thessalonians, Part 1: Mercy may be by grace, but election is by race.

In the Christogenea New Testament, Thessalonians is spelled Thessalonikeans, as that is a transliteration of the way that it was spelled by the Greeks, and in our translations we endeavored to maintain the Greek forms of at least most of the names. But before speaking about Thessalonika, we will speak briefly about Thessaly, from whence the name of the city had originated. However Thessalonika was not properly in Thessaly, at least so far as the borders of the Hellenistic and Roman periods were defined. We spoke of these places in our Acts chapter 17 presentation two-and-a-half years ago, and noticed an error which we must correct.

Thessaly was the part of central mainland Greece north of ancient Attica, Boeotia and Euboea, with Epirus to the west and Makedonia to the north. The Aegean Sea was on the east. It must be noted, that in ancient times the Greek provinces never really had definite borders. They more or less described the somewhat fluid areas of habitat of the Greek tribes, which occupied greater or lesser territory as their populations or military strength either increased or diminished over time. As Makedonia increased in political power, the perceived territory of adjoining regions such as Thessaly and Thrace was diminished.

Strabo, in the ninth book of his Geography tells us that Thessaly was in early times populated by the same Phoenicians who built the Greek city of Thebes (9.2.3). There was even a river in the area named Phoenix. However the Pelasgians were imagined to have inhabited the area originally, even before the mythical flood of Deucalion, after which they were said to have been driven out. Strabo says later in that same book “Now the largest and most ancient composite part of the Greeks is that of the Thessalians, who have been described partly by Homer and partly by others.” Makedonia did not exist as a political entity in the period of which Homer had written. There are ancient connections between the inhabitants of Thessaly and Aeolia, a region on the coast of Anatolia near the Troad which included a group of islands in the adjoining sea. Certain peoples of Thessaly, namely the Magnesians and the Aenianians, are said to have been Aeolian in origin.