Page 19 - Pauline Epistles Student Textbook

apostles’ restoration to the believers at Thessalonica. Notice that this is one of the few places in the
New Testament in which that noun is used in a good sense. In most cases, it is used to denote sinful
lust. In the gospel according to Matthew, it denotes lustful desires over a woman (Matt 5:27). In
John 8:44, it denotes devil’s desire to continue to lie. At least 22 times in the New Testament, other
than those I have alluded to, the meaning of the word is sinful lust. However, the apostles’ ἐπιθυμίᾳ
was being unequivocally felt due to other words surrounding it.

Verse 18a begins with a coordinate conjunction, διότι (dioti), which when translated “because,” it
usually “introduces a causal adverbial clause.” When translated “that,” it usually “introduces a noun
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clause.” Adverbial clauses are those sentences which have an adverb in them. An adverb modifies
the verb. So, a causal adverbial clause is a sentence which introduces the reason for the action.
Conversely, a noun clause is a sentence which has a noun in it. Thus, when “that” is used, it can
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function as a “subject, object, compliment, appositive.” In v18a, διότι appears to be used as causal
here to their great desire to see them face to face. It is a demonstration of both their σπουδάζω and
ἐπιθυμίᾳ. “Again, and again” seems to mean that more than once, Paul has been wanting to see
them but was hindered. Where in Paul’s ministry did that happen and how does that hindrance look
like? Paul, in other books of the Bible, has already spelled out what Satan can do to human beings;
he is God’s enemy (Rom 16:20); he can tempt people (1 Thess. 3:5; cf. 1 Cor. 7:5); he can work
against the activities of the Christian community in various ways (1 Thess. 3:5; cf. 2 Cor. 2:11; 11:13-
15). But in this one, Paul did not just specify the nature of that hindrance. The conjecture would be
to revisit the manner of their flight from Thessalonica. Since the apostles were separated from the
believers at Thessalonica for a limited time, maybe Paul sensed that the Jews were still jealous,
hence, if they would see Paul, they would still violently send him parking. In this conjectured line of
rationale, devil was hindering Paul through the still jealous Jews.

In v19, by means of using a conjunction “for,” once more, he appears to be reinforcing the thought
he had addressed in the previous two verses concerning their great effort and desire to see the
Thessalonian believers face to face. This is so because they are their hope, joy, or crown of boasting
during the παρουσίᾳ (parousia [the advent or coming of our Lord]). In most cases in the Bible, Jesus
is known to be our hope (1 Tim 1:1; cf. Col 1:27). In the LXX, God is the hope to those who are
blessed (Jer 17:7). It appears that Paul is using hope as a substantiation of the apostles’ fruitful
ministry. The believers at Thessalonica are their hope for the positive test to their fruitful ministry at
the time of the Parousia. They are their joy because their ministry before God is producing the
fruits–progressive spiritual growth of the believers at Thessalonica, which God intended, continues
intend, and will continue to do so. The believers at Thessalonica are their crown in that they are
confirming and they will confirm the already now but yet completion of their fruitful ministry at
Christ’s coming. In the light of the contests of sports, the conferring of crowns signifies successful
accomplishment of your task.

Apostles’ Application of the Longing for the Believers at Thessalonica (3:1-5)

Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, and
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we sent Timothy, our brother and God's coworker in the gospel of Christ, to establish and exhort you
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in your faith, that no one be moved by these afflictions. For you yourselves know that we are
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destined for this. For when we were with you, we kept telling you beforehand that we were to suffer
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affliction, just as it has come to pass, and just as you know. For this reason, when I could bear it no

36 Harvey, Greek Is Good Grief: Laying the Foundation for Exegesis and Exposition, 42.

37 Ibid., 41-42.

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