The Work of the Holy Spirit in Thessalonica (1 and 2 Thessalonians)

(Essay #14 – God’s Prophetic Spirit)

Kindle Version

Shortly following the Jerusalem council of Acts 15, Paul is dispatched on the second of his missionary journeys. The main item of discussion at the council had been the acceptance of the Gentiles into the kingdom apart from Judaism. That their free entrance into the kingdom was in accordance with the will of God was established, in large part, by Peter’s appeal to his witnessing of the outpouring of the Holy Spirit and subsequent prophetic actions in the house of Cornelius (Acts 15:7-11).[1] It was the prophetic evidence provided by the Holy Spirit that ended the long debate of the council (Acts 15:7). In the letter sent to the churches the justification given for the conclusion reached by the group was that they knew that it seemed good to the Holy Spirit to free the Gentiles from the Law of Moses (Acts 15:28). Once again, the presence of the prophetic powers given by the poured out Holy Spirit provided the evidence needed to understand the will of God concerning the Gentiles.

It was with that letter in hand that Paul’s travels began. He first travelled through Syria and Cilicia and revisited the churches he had helped to plant on his first journey (Acts 15:41). As he passed through Lystra, Paul gathered Timothy into his travelling party (Acts 16:3). At some point near to this time, Paul empowered Timothy to join him in the preaching of the gospel by providing Timothy the Holy Spirit (2 Timothy 1:6). As they traveled, they proclaimed the good news of the decision of the Jerusalem council to the churches of the Gentile world (Acts 16:4).

From there they moved west to Galatia and Phrygia and eventually to the western edge of Asia into the city of Troas. It was in Troas that Paul received a vision that he should cross over into Europe and begin preaching the gospel on new soil. His first major stop was in Philippi (Acts 16:11-12). From there his journey took him to Thessalonica (Acts 17).

Paul’s work in Thessalonica was brief, but fruitful. Over the space of three Sabbaths, Paul was able to preach the gospel to the citizens of Thessalonica. Some of the Jews responded favorably; however, his greatest success was found among the Gentile people of the city (Acts 17:4). Moved with jealousy, the Jews of the town stirred up the people to the point that Paul was forced to leave. He slipped away first to Berea, then to Athens, and then to Corinth (Acts 17:10-18:1). After leaving Berea, Paul dispatched Timothy back to Thessalonica (Acts 17:14; 1 Thessalonians 3:1-2). Timothy returned to Paul, who was in Corinth, with a report of the conditions in Thessalonica. In response to that report, Paul penned the first letter to the Thessalonians (1 Thessalonians 3:6). Paul’s second letter to this church followed shortly after the first. It sought to correct doctrinal problems that were growing in the city. These two epistles are likely the first epistles written by Paul and were written in the early 50’s.

It is important to remember the setting and background of these epistles. Paul’s mission on this journey was first to carry the letter of the Jerusalem council into the Gentile world. It was perhaps with the letter still in hand that he passed into Europe. He first preached to the Thessalonians with the confidence that his work had been endorsed by the council’s acknowledgement of the prophetic work of the Spirit among the Gentiles.

The question which must come to the mind of every Bible student regarding this letter is what work of the Holy Spirit would be on the mind of Paul as these two letters are penned. The missional work of the church was new in Europe at this time. We have seen in previous essays how the spread of the prophetic powers into new fields of preaching was integral to the spread of the church. The Spirit’s powers were essential in Jerusalem (Acts 2), Samaria (Acts 8), with Cornelius (Acts 10-11), and to defend the work of Paul’s first missionary journey (Acts 15).

Is it reasonable to think that the same emphasis about the work of the Holy Spirit would be missing from the first epistle written to one of the first apostolically planted churches among the Gentiles in Europe?

Yet many commentators fail to see the prophetic work of the Spirit in the letters to the Thessalonians. As we will see in the following comments, Paul’s appeal to the Holy Spirit is the same appeal to the prophetic work of the Holy Spirit found throughout the book of Acts and the rest of the Bible up to this point.

The Work of the Holy Spirit in 1 Thessalonians

1 Thessalonians 1:5-6

Because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit.

In Paul’s opening words of his first letter, he makes a clear statement about the work of the Spirit among these saints. The Holy Spirit’s work was confirmatory of the word preached by Paul. He brought more than just words. He brought a demonstration of the Spirit’s power. Paul relied upon the same evidence to proclaim the legitimacy of his preaching to the Corinthians:

[A]nd my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God. (1 Corinthians 2:4-5)

This same confirmatory work of the Spirit was the means by which God consistently provided His witness to the preaching of the gospel from the apostles.[2] Paul’s words are intended to remind a congregation of new converts who had received apostolic guidance for only a few weeks, that it had made a sound, beneficial decision in its reception of the gospel.

Later in 1 Thessalonians, Paul commends those saints for recognizing the gospel as truly being the word of God:

And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers. (1 Thessalonians 2:13)

His appeal is to the power of the word of God still at work among the Thessalonians. While it is true that God’s word has intrinsic power, Paul’s emphasis here is that power was at work in the believers. In the verses immediately following verse 13, Paul turns his attention to the efforts of the countrymen of the Thessalonians and to that of the Jews who opposed the spread of the gospel. It was that opposition that was responsible for Paul’s hasty departure from Thessalonica (Acts 17:5-10). Given the constant threat to the claim of legitimacy of the gospel among those new Christians, it was of the highest importance to provide those new Christians with concrete evidence to the truthfulness of the word of God.[3]  Paul’s appeal in 1 Thessalonians 2:13 was to the presence of the prophetic gifts he left in Thessalonica. The saints of that church could know they were true disciples and identify true prophets among them by the evidence of the power of the Spirit working in them.[4]

The effect of this confirmed gospel among them was that they received the word with the joy of the Holy Spirit. In the Bible, the confirmation of the prophetic word is a source of joy. In Acts 9:31, the knowledge of Paul’s true conversion by the demonstration of his preaching by the Spirit delivered the “comfort of the Holy Spirit” to the saints. The same was true of the saints in Antioch of Pisidia. The spread of the gospel in their region and their being “filled with the Holy Spirit,” a consistent statement of prophetic empowerment, is connected to the joy of the Holy Spirit (Acts 13:52). In Romans, the filling of joy and hope comes from God through the “power of the Holy Spirit” (Romans 15:13).

Given the immediate connection to the power and demonstration of the Spirit-given word there is little reason to assign a new or different meaning to the joy of the Holy Spirit. Paul preached the prophetic word among them. The Thessalonians were recipients of prophetic abilities as well (1 Thessalonians 5:19-22). Whether the Spirit provided joy through their reception of Paul’s preached word or through their own ability to proclaim that same prophetic word is immaterial to the point. Ultimately, the joy of the Holy Spirit is provided through the demonstration of His divinely given, prophetic influence.

1 Thessalonians 4:8

Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

Paul’s second direct reference to the Holy Spirit is a statement about the giving of the Holy Spirit. Many see in this passage a universal statement about the giving of the Spirit to every believer. As most of the same people would then argue that not every saint had or has the gifts, this passage must be a reference to an abiding and non-prophetic indwelling. However, the objection is without merit. It has already been established that the prophetic powers of the Spirit were intended for universal distribution.[5] While their duration was time-limited, their scope was not. Certainly, the first group of European Christians, from whom an apostle departed just weeks prior, would have had complete access to those gifts. We know this to be the case as those gifts are expressly mentioned in both of the other two references to the Spirit in this epistle.[6]

Further, the immediate context around the statement of the giving of the Holy Spirit is focused on divine revelation.  The message they were being exhorted to follow “in the Lord” was received from apostolic proclamation (4:1). The instruction was given through Jesus Christ (4:2). It was the expression of the will of the Father (4:3). To disregard this preached message was to disregard God (4:7-8). The proof provided that this message must not be disregarded was that it was God who had given the Holy Spirit to the Thessalonians. That “given” was then evidentiary. The saints of this city could distinguish true holiness from the doctrines proclaiming a false holiness because only one form of teaching came not “only in word, but also in power and in the Holy Spirit.” The preaching of that word gave the Holy Spirit to the Thessalonians. Only a demonstrable presence of the Spirit in Thessalonica can fit the use Paul is making of the Spirit’s work in this verse.

1 Thessalonians 5:19-22

Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil.

The final direct appeal to the Spirit in Paul’s first epistle is another statement of the work of prophecy. Some see in this passage a series of unrelated exhortations in the close of Pauls’ letter. However, that is not the case. These verses are tied together and express an important attitude that these Christians needed to have to survive their time as babes in Christ. With Paul’s apostolic influence removed from them, it was only by a direct impartation of knowledge by the Spirit that these saints could maintain their faith and doctrinal purity.  No book of the New Testament, other than James, had been written at this time. Without the use of prophecy among them, they would have had no access to truths of the gospel.

In other words, they needed to pray for a greater presence of prophecy among them. They could not afford to have the Spirit “quenched”; they needed Him to be magnified among them. What many people fail to appreciate about the gifts of the Spirit among the early church was the degree to which their presence was contingent upon desire and participation of the saints. This truth will become clear in our study of the Spirit in Corinth.[7] For now, we will just note the early saints were encouraged to fan the flame of the Spirit among them (2 Timothy 1:6), and to desire and pray for the best gifts (1 Corinthians 12:31; 14:1, 5, 12, 39). When those gifts were neglected (1 Timothy 4:14), the Spirit’s work would be “quenched” among them.

If for some reason a prophet no longer wanted to prophesy, the Spirit would not be able to work among the church through that now former prophet. Hence the exhortation that follows is not to despise prophecy. Perhaps because they preferred another gift, like the Corinthians desired tongue-speaking; or perhaps because of the confusion of doctrines among them; or perhaps for another reason, if they grew weary of prophesying, with only a few weeks of apostolic direction in its history, this young church would not be able to defend itself against false doctrine.

In that regard, they were encouraged to test all forms of teaching presented to them. They were to test the prophets and their prophecy as God’s people have always been encouraged to do (Deuteronomy 18:20-22; 1 John 4:1-2; Revelation 2:2). The prophecy they found to be good, they were to hold on to it. But every form of evil purported by false teaching was to be summarily rejected.

The final exhortation about the Holy Spirit of Paul’s first epistle was to covet His prophetic presence and to require evidence when any prophet claimed to speak in His name.

The Work of the Holy Spirit in 2 Thessalonians

2 Thessalonians 2:13

But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

There is only one clear, direct reference to the Holy Spirit in Paul’s second letter to the Thessalonians. It is one that does need some comment but is founded squarely in the doctrinal background and historical circumstances of the Thessalonian church.

This passage’s reference to the “sanctification by the Spirit” is taken by many as a statement of work of sanctification done directly by the Holy Spirit in a man’s salvation. For many the fact that the sanctification by the Spirit is mentioned before “belief of the truth” in this verse is taken as evidence that the Holy Spirit’s work of sanctification must precede one’s belief and so empowers one’s ability to believe the truth. All forms and derivatives of Calvinistic theology use this verse in some similar fashion.

However, even among those who reject Calvinistic thinking, but who do believe in the Spirit’s immediate, non-prophetic influence of the Spirit find in this verse evidence of a sanctifying work of the Spirit done not just through the word, but in conjunction with His word.

Others, who believe in a “word-only” indwelling and influence of the Holy Spirit, see a synonymous connection between the sanctification by the Spirit and the belief of the truth in this verse. These are, in effect, one thing and are both facilitated by the fact that God had “called” the Thessalonians to this “through our gospel” as verse 14 states.

While practicality dictates that other views are mentioned in this work, this work is not a systematic refutation of opposing views. As such here (and in the rest of the comments on the epistles) no attempt will be made to address every differing thought of commentators. This work will simply try to establish its own view. In this instance, each of the views above falls essentially to the same point: None account for the prophetic background of the verse.

This epistle was written likely during the time of Acts 18-19. It falls in the same setting as the first epistle to this church. Notice that these saints are called the “firstfruits to be saved.” The question that needs consideration is, “Of what were they the firstfruits?”

They were not the firstfruits of the gospel at large. By the time of the conversion of the Gentiles in Thessalonica, Jews had been Christians for twenty years. It is they whom James has already called the “firstfruits of His creatures” (James 1:17). However, the Thessalonians were among the first of the Gentile converts and the very earliest of the Gentiles in Europe to wear the name of Jesus. The emphasis here then is not on their individual salvation, but what their salvation represented under the imagery of firstfruits. Their salvation promised that the whole Gentile world would now be opened to the preaching of the gospel.

What would their position as firstfruits have meant to the experience of their faith? If one remembers the direction Jesus provided His apostles (Acts 1:8), and keeps a proper connection to that and the work of the Holy Spirit, this thought becomes clear: “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” The work of the apostles was to provide their witness to the world about Jesus. In this verse, Jesus lays out His geographic plan of attack for them: Jerusalem, Judea, Samaria, end of the Earth. In each instance, what was the work of the Holy Spirit? As we have seen from Acts 5:32 and Hebrews 2:4, His work was to provide His witness to this truth through the power that the apostles had and could distribute. So, as their witness began in Jerusalem, the Spirit was present in the tongues with which they spoke (Acts 2:4). As the gospel moved to Samaria, the gift of God’s Spirit went with them in visible means (Acts 8:15-20). When the gospel went first to the Gentiles, the Spirit’s power was present (Acts 10:45-47). He was present in the church in Antioch (Acts 13:1). He went with Paul to Cyprus (Acts 13:9). He was with Paul as the gospel spread into Galatia (Galatians 3:3-5). In every place the gospel first went, the Spirit is specifically said to have provided His confirming testimony to this new gospel. From 1 Thessalonians, we have seen this to be true even in Thessalonica. God’s gospel came to them not only in word, but also in power and by the Holy Spirit (1 Thessalonians 1:5-6).

However, how can the prophetic work of the Holy Spirit be understood as sanctification by the Spirit and not be one of the views listed above? The answer is that this sanctification is not a “setting apart” in salvation, but a “setting apart” for salvation. Paul is not stating that they were sanctified in salvation and then believed the truth as the Calvinists believe. Nor is he stating that they heard the gospel, believed it, and then were sanctified by the Spirit either through or in conjunction with their obedience to the truth. His point is that it was the Holy Spirit who provided the evidence that the Gentiles were people eligible to be saved through belief in the truth. The Spirit sanctified them not by saving them, but by establishing their right to the gospel. By His miraculous presence among them, they were “set apart” for a people, a race of individuals who were never before the “people of God” (Acts 15:14).

Remember, Paul’s work among the Thessalonians followed immediately on the heels of the Jerusalem council. It was in this council that Peter said:

And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith.” (Acts 15:7-9)

Notice the parallel argument between Peter and Paul:

Paul’s argument to the Thessalonians is the same as Peter’s to the Jerusalem council. He is simply repeating to them the same defense Peter made in Acts 11 and then again in Acts 15.  It is the same argument that Paul will use to the Ephesians, Galatians, and Romans to defend the right of the Gentiles to hear the gospel. His repetition of this argument in Romans is most helpful:

But on some points I have written to you very boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. . . . through me to bring the Gentiles to obedience–by word and deed, by the power of signs and wonders, by the power of the Spirit of God . . . (Romans 15:15-19)

His work among the Gentiles had been “sanctified by the Holy Spirit.” How? It was done with the accompaniment of the words and deeds, and by power of signs and wonders provided by the power of the Holy Spirit. Paul’s ability to use the gifts among the Gentiles showed the legitimacy of his apostolic ministry. James, Peter, and John all took note of this power when they first met with Paul (Galatians 2:9). His work, life, and supply of visions which no man could surpass (2 Corinthians 12:7) showed God’s endorsement of Paul’s preaching of the pure gospel among the Gentiles.

It is in that sense that the Gentiles were sanctified as a people by the Holy Spirit. That sanctification did occur before their belief of the truth, but it was not a matter of individual redemption. For that, the individuals still needed to hear the call of the gospel and obey it.

Other “Spirit” Verses

• 1 Thessalonians 2:2-4: The boldness of Paul’s declaring the word “sprung” from an approval of God to entrust him with the gospel. That “entrusting” is surely a part of the “good deposit” in him by the Holy Spirit (2 Timothy 1:13-14)
• 1 Thessalonians 2:13-14: Their ability to know that the word was not just a word from man is tied to the power of 1:5-6. The word at work in them could be a reference to the intrinsic power of the gospel to change hearts. However, in the context of a prophetically gifted church, Paul’s statement in this text being, at least an allusion to the prophetic gifts, cannot be excluded.
• 1 Thessalonians 3:10: The supplying of that which was lacking in their faith was an action that Paul wanted to do “face to face.” It is at least possible, and perhaps probable, that he is referring to the imparting of prophetic powers there. His time in the city ended abruptly and through Timothy’s presence other converts would have been made in the city after Paul left. This verse could easily be a statement of Paul’s desire to return to their city and impart more gifts to them. This would fit the model used by Peter and John in Acts 8.
• 1 Thessalonians 4:15: This verse contains a direct statement that Paul’s words came from the Lord. That revelation came under the administration of inspiration by the Holy Spirit.
• 2 Thessalonians 1:11: The “works of faith” being completed in them by His power, at the very least, would be inclusive of the prophetic works in them. Those works are tied to faith (Matthew 17:19-20) and delivered faith (1 Corinthians 12:9; 13:1)
• 2 Thessalonians 2:2: While not a reference to the Holy Spirit, Paul’s inclusion of “a spirit” in his list of forms of revelation that could trouble the Thessalonians shows their understanding of how “the gods” would communicate with them.
• 2 Thessalonians 2:16: Christ would establish these saints in “every good work and word.” Once again, at the least, the method by which this would have been most readily accomplished to this church would have been through the Spirit’s prophetic actions.
• 2 Thessalonians 3:5: How would God “direct your hearts to the love of God?” In part, by following what Paul had commanded (2 Thessalonians 3:4) and by additional revelation of God’s word given to this church by the Holy Spirit. God only directs men’s heart through His prophetically given word.

Conclusion

Pauls’ first epistles to the Gentiles are consistent in their use of the Holy Spirit’s work among the saints. They fall in line with their place within the message of Acts. And while they do not elaborate on this topic as much as later epistles from Paul’s hand do, the foundation of his argumentation about the Spirit’s work is found first in these early epistles. The Holy Spirit proclaimed and confirmed Paul’s preaching and demonstrated the right of the Gentiles to receive it in faith just as would any Jew. The work of the Holy Spirit in Thessalonica was seen by prophetic demonstrations. The reason for that method of demonstration seen throughout the Bible: The Holy Spirit’s work is always prophetic.

[1] For a full discussion of the evidentiary use of the Holy Spirit’s work among the Gentiles, please see Essay #10: “God’s Mystery: Established by the Holy Spirit” for comments on this concept.

[2] Compare Mark 16:20; Hebrews 2:4; Acts 5:32.

[3] This effort to confuse the Thessalonians about the true gospel can be scene further in Paul’s warning about false and counterfeit letters and even fraudulent claims of inspired teaching appearing among them (2 Thessalonians 2:1-2).

[4] 1 Thessalonians 5:19-22 makes it clear that prophecy was active in the church. Further, Paul’s warning that prophecy should not be silenced, but tested to see if it were true indicates that both the prophetic gifts were active among. That some might seek to quiet the mouths of the prophets would also indicate that false prophets were already present among them. When 5:19-22 is then connected to the warning of 2 Thessalonians 2:1-2, it becomes clear that false prophets and a counterfeited gospel were quickly a problem in Thessalonica. Given the setting, Paul’s mentioning of the true word of God having a power at work in the believers must be seen as more than a non-specific reference to the spiritual benefits of the word. The power of the word in believers must be seen in contrast to the absence of power confirming the preaching of the words of man in Thessalonica.

[5] See Essay #6: “The Extent of Prophecy and Miracles in the Church.” Further, it is not necessary for every individual to have direct access to the Spirit, for a group to have been “given” the Holy Spirit. The Gentiles had been given the Holy Spirit when only Cornelius’ household had received him (Acts 15:8). The nation of Israel had been given the Holy Spirit in the wilderness when only Moses and about 70 others had received the Spirit (Nehemiah 9:20, 30; Numbers 11:20ff).

[6] The need ensuring complete access to the spiritual gifts in Thessalonica may be refenced in 1 Thessalonians 3:10 as well. That which was “lacking in the their faith” that could only be “supplied” when they were “face to face,” very easily could be a reference to the distribution of the gifts from Paul’s hand. His time in Thessalonica was ended abruptly. Further, Timothy had stayed behind for some time and the work before Paul’s departure was fruitful. It is entirely possible that Paul’s desire to return to was complete his apostolic mandate to ensure that the gifts were universally distributed.

[7] Please see Essay #15: “The Work of the Holy Spirit in Corinth” for comments on this concept.