E rdman , “ C hristian ity is eminently practical. Its adherents believe ‘truth is in order to goodness’ and that there is an inseparable connection be tween creed and character, between doctrine and duty, between faith and life. Thus Paul’s Epistles usually con tain sections of doctrine followed by practical sections in which the doctrine is made the basis for exhortation. In the First Epistle to the Thessa- lonians the opening chapters are per sonal. Paul defends himself against the insinuations of his enemies and ex presses his affection and love for his converts. The last two chapters are described properly as ‘practical,’ and consist of warnings and exhortations. The opening paragraph consists of a general encouragement to progress in the Christian life and a specific warn ing against impurity. The introductory word ‘finally’ is of interest. It intro duces the last section of the epistle, and indicates a transition to other subjects with which the remainder of the letter will be concerned. It does not mean that the end of the epistle has been reached. Indeed, from some points of view the most important part of the letter now begins. A salutation, a thanksgiving, and a prayer have been written. Here the writer enters upon his practical instruction.” ' It is Paul’s habit to treat of doctrinal matters, answers to correspondents, and
the like, in the earlier part of his epistles. Then at the end he deals with the practical implications for the living of the Christian life. In this Epistle “finally then” is the expression which marks the transition. It does not mean, as the English might suggest, that he is in process of ending the Epistle. It does signify that the main section of the Epistle is concluded, but the sub sidiary section which it introduces may be rather lengthy and it may be very important. Paul’s exhortation to the Thessalo- nians is meant very seriously. He un derlines it with the double injunction, “we beseech and exhort you.” The two verbs have their own proper meanings, but in this context the difference is not important. They simply reinforce one another, and the combination gives emphasis to the Apostle’s request. The affectionate “brethren” fits into this pattern, for Paul is putting the right way before people who were dear friends of his. Indeed, it is this which makes his exhortation so very impor tant to him. He exhorts them “in the Lord Jesus.” That is to say, he is not taking up any position of superiority, nor, on the other hand, is his attitude one of hesitant timidity. He speaks as one who has authority committed to him by the Lord. He speaks as one who has “the mind of Christ” (I Cor. 2:16). He speaks to men who them- 20
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