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Updated: June 29, 2025
The New Testament still looks forward to the Kingdom to come. He occupies the Father's throne, which is not His permanent place, for He is to have His own throne. No nation serves Him and the Kingdoms of this world are not His Kingdoms during this age. But that is future. How Christ Begins His Future Work. The beginning of Christ's future work is revealed in 1 Thessalonians iv:15-18.
II. Origen, about twenty years after Caius, quoting the Epistle to the Hebrews, observes that some might dispute the authority of that epistle; and therefore proceeds to quote to the same point, as undoubted books of Scripture, the Gospel of Saint Matthew, the Acts of the Apostles, and Paul's First Epistle to the Thessalonians.
So with respect to the pseudo-Pauline epistles, Baur's work was done so thoroughly that the only question still left open for much discussion is that concerning the date and authorship of the first and second "Thessalonians," a point of quite inferior importance, so far as our present subject is concerned. Seldom have such vast results been achieved by the labour of a single scholar.
He indignantly repudiated the doctrine attributed to him, apparently in connection with a forged epistle, and he supplied a test by which the genuineness of his letters might be proved. The mistake of the Thessalonians has often been repeated. Attempts have been made to fix the time of the Lord's second coming, and the work of predicting goes on busily still.
The Thessalonians had been disturbed by a rumor as if that tribulation preceding the day of the Lord had come. Nowhere in the Epistles of Paul addressed to the church, and unfolding church truths, is there a word said about that tribulation.
To the Thessalonians who had been troubled with the report that the second coming of Christ was then near at hand, Paul said, "Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, and showing himself that he is God.... For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
And right here we remark that Paul to the Thessalonians employs the same expression, sanctification of the spirit, in connection with belief of the truth, and thus putting the apostle of the circumcision by the side of the apostle of the uncircumcision we have sanctification by the blood of Jesus, sanctification by faith, sanctification by the Holy Ghost, and even in a subordinate sense, sanctification by obedience, and all this without the slightest inconsistency or contradiction.
The broad outlines are the same in each case, while the local colouring varies. If we compare Paul's narrative in I Thessalonians, which throbs with emotion, and, as it were, pants with the stress of the conflict, with Luke's calm account here, we see not only how Paul felt, but why the Jews got up a riot.
The Apostles and Primitive Christians believed that Jesus would come in that generation, as is evident from many passages of the New Testament. Pauls Epistles to the Thessalonians prove this, and contain an argument to them, intended to allay their terrors, or their impatience.
In the third chapter the Apostle prays the Lord may direct their hearts into the love of God and into patient waiting for Christ. In the First Epistle to the Thessalonians the Lord comes FOR His Church. In the Second Epistle to the Thessalonians He comes WITH His Church.
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