Introduction
1 Thessalonians 4:2 — οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου Ἰησοῦ.
(“For you know what instructions we gave you through the Lord Jesus.”)
This verse belongs to the paraenetic section of 1 Thessalonians, where Paul transitions from thanksgiving and encouragement to exhortations for holy living (1 Thess. 4:1–12). The letter, considered one of Paul’s earliest, emphasizes the authority of apostolic instruction as grounded not merely in human tradition but in divine command through Jesus Christ. Verse 2, in particular, underscores this by referencing παραγγελίας (commands/instructions) as mediated διὰ τοῦ κυρίου Ἰησοῦ. This construction provides a rich opportunity to examine the grammar of indirect command, the function of the relative pronoun τίνας, and the theological significance of agency expressed through the preposition διά.
Grammatical Feature Analysis: Direct and Indirect Speech in Greek Instructional Contexts
The grammatical focal point is the construction τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου Ἰησοῦ. The verb ἐδώκαμεν is aorist active indicative, first person plural, from δίδωμι, “to give.” The aorist here denotes a past completed action without reference to ongoing effect—a typical narrative default tense. Its object is παραγγελίας (accusative plural), governed by the interrogative adjective τίνας (“what sort of,” “which”), indicating the content of what was given. The construction is thus indirect: “what instructions we gave.”
What stands out is the prepositional phrase διὰ τοῦ κυρίου Ἰησοῦ, which expresses agency with the genitive, meaning “through the Lord Jesus.” This use of διά + genitive signifies intermediate agency, indicating that the commands originated with Jesus but were conveyed by the apostolic team. BDAG (s.v. διά) lists this as a common usage to express divine mediation. Wallace (Greek Grammar Beyond the Basics, pp. 373–375) notes that διά with the genitive often highlights instrumental agency in theological discourse, especially where divine authority is involved.
Exegetical Implications of Indirect Instruction and Mediation
Grammatically, this verse confirms that the Thessalonians’ ethical instructions are not of human origin. Paul stresses the weight of his teaching by grounding it “through the Lord Jesus.” This implies both apostolic authority and divine authorship. The aorist tense of ἐδώκαμεν reinforces the definitiveness of the moment of instruction—likely referring to Paul’s earlier ministry among them (cf. Acts 17:1–9).
The presence of τίνας introduces a nuance of specificity. It suggests that the Thessalonians are expected to recall concrete, identifiable instructions—perhaps linked to sexual purity, love, and work ethics elaborated in 4:3–12. The structure implies a shared history and reinforces Paul’s claim that the recipients are not ignorant of apostolic demands, but fully aware and thus responsible for obedience.
Cross-Linguistic Comparisons and Historical Context
In Classical Greek, παραγγελία was used in military and legal contexts for authoritative commands. In Koine, its meaning broadens but retains the sense of obligation. The use of διά + genitive for agency is also well attested in Hellenistic papyri, particularly in administrative and legal formulas (cf. P.Oxy. 2190). Such usage strengthens the view that Paul is mimicking formal language of command and transmission to underscore the divine authority behind Christian moral expectations.
In the LXX, similar expressions occur where commands are mediated “through Moses” or “through prophets” (e.g., διὰ Μωϋσέως, Exod. 20:1). Paul here implicitly casts himself in a parallel role, though explicitly subordinated to the Lord Jesus. The construction echoes the prophetic tradition while situating Jesus as the ultimate source of authority.
Theological and Literary Significance of the Mediated Command
Theologically, διὰ τοῦ κυρίου Ἰησοῦ signals not merely inspiration but divine commissioning. It locates Jesus not as an external validator of Paul’s message but as the operative agent through whom instruction is enacted. This supports Pauline Christology, wherein the risen Christ is the active head of the Church, issuing commands through his emissaries (cf. 1 Cor. 7:10, “not I but the Lord”).
Literarily, the structure balances authority and relationality. The plural ἐδώκαμεν connects Paul, Silvanus, and Timothy with the community, while the intervening phrase διὰ τοῦ κυρίου Ἰησοῦ maintains divine supremacy. This layered hierarchy of communication reflects Paul’s theology of the Church as a body in obedience to Christ through apostolic mediation.
Instruction Mediated in Christ: Grammatical Precision as Apostolic Ethos
In 1 Thessalonians 4:2, grammar functions as a theological signpost. The interplay of verbal aspect (aorist), syntactical specificity (interrogative adjective), and agency (διά + genitive) reinforces Paul’s claim that Christian ethical imperatives stem from divine origin. These commands, though spoken by humans, are not human in origin—they are mediated through the Lord Jesus. Attention to the grammar thus uncovers the apostolic ethos at work: instruction is not mere advice but divine mandate. The linguistic architecture of the verse mirrors the theological structure of apostolic responsibility and divine authority, revealing the unity of form and meaning in Paul’s pastoral exhortation.
