Adult & All Age
2 Thessalonians 3.6-13; Luke 21.5-19
New Testament 2 Thessalonians 3.6-13
2 Thessalonians 3.6-13 addresses the pastoral consequences of theological error. Despite Paul’s insistence in 1 Thessalonians that God’s future – revealed in the coming of his risen Son from heaven – has yet to arrive (1 Thessalonians 1.10; 4.13–5.11), some members of the church there believe that ‘the day of the Lord is already here’ (2 Thessalonians 2.2). Among the casualties of misplaced hope is their commitment to everyday life and institutions, notably work and marriage. ‘Believers who are living in idleness’ (vv.6,11) do so at the expense of others in the Christian community who are not so easily swayed.
It would be easy but mistaken to generalise the advice here – particularly the seemingly harsh words of verse 10 – in a culture that uses the term ‘hardworking’ as a badge of honour. Some scholars have argued from 1 Thessalonians that the ministry of Paul and his colleagues in Thessalonica was based in the workplace (1 Thessalonians 2.9; 4.11). His converts there lived as alternative families, dependent on each other rather than wealthy patrons (1 Thessalonians 4.9-12). Verse 13 acknowledges the demands of allowing Christ-like love to inform and also transform everyday life. But the alternative is to defy apostolic example and teaching (vv.6-9) and opt out of a world of mutual responsibility, in which each supports and is supported by the other – surely no way to fulfil the purposes of the creator God (see Genesis 4.9).
Gospel Luke 21.5-19
Luke 21.5-36 is the evangelist’s version of the so-called ‘little apocalypse’ found in Mark 13. Writing after the fall of Jerusalem in AD 70, it is not surprising that he adapts some of what he finds (compare v.20 with the more cryptic Mark 13.14). But he is faithful to the general drift of Jesus’ apocalyptic sayings, that are less interested in predicting the future (see Luke 17.20-21) than in encouraging his followers to be resilient.
The disciples’ question ‘when?’ is understandable in view of verse 6, but Jesus is more concerned about faithfulness and loyalty (v.8). False prophets of hope remind us of Paul’s opponents in 2 Thessalonians, who exploit the anxieties of those who are unsure of their place in the world. Verses 9 to 11 use traditional ‘end of the world’ imagery. In distressing times it is as if the good order of creation unravels before our eyes. Wars, earthquakes, famines and plagues are the stock-in-trade of the prophets. Their recurrence throughout history allows us to recycle the prophets’ warnings, without giving room to complacency or cynicism. Jesus calls for discernment and understanding: verse 11 suggests that God has something to say to us when creation seems to be falling apart.
As ever, Jesus earths his visions of cosmic upheaval in the mundane experience of his followers as they extend his mission (vv.12-19). His words point forward to his Passion, and suggest that neither he nor his followers suffer in isolation. Their shared loyalty to God’s cause binds them together as one, in suffering and in hope. Such reassurance is vital when relationships with family, friends and authorities break down, and hitherto trustworthy institutions such as the Temple crumble. By contrast, God is utterly trustworthy (v.18), and will vindicate the faith of those who endure.
Jesus may be faith’s model and assurance, but there is nothing automatic about the fulfilment of what he promises. Hence his repeated call for deliberate choice and mindful focus: ‘beware…do not go after them’ (v.8), ‘do not be terrified’ (v.9), ‘make up your minds’ (v.14).
The links between the readings
The New Testament reading and Gospel are linked by warnings against misplaced hope. God’s future has not yet arrived, neither is it just around the corner, despite the persuasive talk of some. Uncertain times call for a patient and resilient faith whose resources lie in the faithfulness of God.
Notes on Psalm 98 and ideas for using it together.