1 Thessalonians

As recent converts to Christianity, the Thessalonian church lacked a full understanding of the faith and suffered severe persecution. Could the fledgling believers withstand the antagonistic social climate? First Thessalonians reminds us that faithful leaders, good teaching, and obedience help believers remain firm in their faith. The letter presents a clear vision of God as powerfully active in the lives of those he has called through the Good News of Jesus Christ.

Setting

Thessalonica, a major city of Macedonia, enjoyed the good will of Rome and the Roman citizens who settled there. The city was not subject to Roman taxation, could mint its own coins, and was not obliged to garrison Roman troops within the city walls. It prospered as a political and commercial center whose influence extended throughout the province of Macedonia and beyond.

The mixed population of Thessalonica included Macedonians, Romans, Jews, and other peoples who traveled through the city. Many of the Romans who settled there became wealthy benefactors in the town. The Jewish population was large enough to have a synagogue (Acts 17:1).

Luke reported the evangelization of Thessalonica in Acts 17:1-9. When Paul preached in the synagogue, some Jews converted to Christ. Most of the converts in Thessalonica, however, were Gentiles who abandoned idolatry to follow Christ (1 Thes 1:9).

The Jews who did not accept the Good News started a riot against the apostles and accused Paul and Silas of causing civil disturbance (Acts 17:4-7). The accusation was calculated to generate maximum opposition by taking advantage of the Romans’ intolerance of social unrest. As a consequence, Paul and his companions were forced to leave the city after a short time.

Paul left a church that was very young in the faith, and it was already experiencing persecution (1 Thes 1:6; 2:14; 3:3-4). The Christians in Thessalonica had not received all the teaching they needed, nor did they have mature leadership to oversee the church. As Paul traveled on to Berea, Athens, and finally Corinth (Acts 17:10–18:1), he was deeply concerned about the welfare of the Thessalonian church. His repeated attempts to return to the city were blocked by severe circumstances that he attributed to Satan (1 Thes 2:17-18).

While in Athens, Paul could no longer bear his anxiety over the church. He sent Timothy back to Thessalonica to strengthen the believers and to be sure that they had not abandoned their faith (3:1-2, 5). While Paul was in Corinth, Timothy returned from Thessalonica with the good news that the Thessalonian believers had continued in faith and love and were standing firm despite the opposition they faced (3:6-8). First Thessalonians explodes with the joy Paul experienced upon hearing this report. It expresses his thankfulness to God for their faithfulness and his prayer that he might return to see them again and establish them more fully in the faith (3:9-11).

Summary

First Thessalonians is a letter full of thanksgiving to God for the faith, love, and hope of the young Thessalonian church (1:2-3; 2:13; 3:9). Paul, however, also presents some of his concerns. In the ancient world there were many traveling orators who only sought money and fame. In 2:1–3:13, Paul defends his motives and ministry—he had not come looking for fame or fortune. He sincerely cared for the Thessalonian believers. He longed to see the church and had tried unsuccessfully to “come back” (2:17-20). Paul also affirms his care by reminding them that he had sent Timothy back to strengthen them and to find out about their welfare (3:1-5). Paul recounts how greatly comforted he was by the report Timothy brought (3:6-8), and he tells the church about his thanksgiving to God for them and his prayer that he might see them again (3:9-13).

Some in the congregation had ignored Paul’s teaching about sexual morality. In response, Paul emphasizes God’s will for them to be holy (4:1-8). In addition, certain individuals within the church were refusing to work, ignoring the teaching and example of the apostles in this regard (4:11-12; 5:14; see 2 Thes 3:6-15).

The Thessalonians also had some questions for Paul. First, what happens to believers who die before Christ’s return? Paul answers that such people will be the first to be raised from the dead and will be caught up with the living to meet the Lord at the time of his appearing (1 Thes 4:13-18). Second, when will Christ return and bring about the final consummation? Paul replies that the day will come at an unexpected moment, like a thief in the night (5:1-11), so they should be prepared by living in faith, love, and hope.

The letter closes with several exhortations on living a life that pleases God. Paul reminds the church to honor its emerging leaders (5:12-13). In addition, Paul instructs the Thessalonians that they should not reject prophecies but evaluate them (5:19-22). The letter concludes with a blessing that expresses Paul’s absolute confidence in God’s faithfulness and work in their lives (5:23-24).

Author

The names of Silas and Timothy, cofounders of the church in Thessalonica, are listed in (1:1) alongside the name of Paul. The letter is mostly written in the first person plural (“we”), indicating that Silas and Timothy might have had a real part in the letter’s composition. Paul only occasionally steps out individually to express his particular concerns (2:18; 3:5; 5:27). Joint composition of letters was known in the ancient world. For example, in his letter Ad Atticum, Cicero refers to “letters—both that which you wrote in conjunction with others and the one you wrote in your own name.” However, the final command in 5:27 suggests that Paul had the major hand in writing, whatever the role of his companions may have been.

Date and Occasion of Writing

Paul wrote this epistle from Corinth during his second missionary journey (Acts 15:36–18:22) after Timothy returned from visiting the Thessalonian church (1 Thes 3:6; Acts 18:5). Gallio was named as proconsul of the Roman province of Achaia in AD 51, during Paul’s stay in Corinth (Acts 18:11-12). Therefore, Paul probably wrote this letter during the latter part of AD 50. First Thessalonians is one of Paul’s earliest epistles, second only to Galatians.

Meaning and Message

First Thessalonians provides a look into the life and struggles of a new congregation of believers. These new converts were greatly disadvantaged because the founders of their church were only present for a short time. The new believers were experiencing great hostility from their own countrymen because of their faith (1:6; 2:14; 3:3-4). Paul believed they were under attack by Satan, the tempter (3:5), who had also hindered him from visiting them again (2:18). When Timothy returned from visiting them, Paul was overjoyed to discover that the Thessalonians were exhibiting the character of people truly converted to Christ. Their lives were marked by faith, love, and hope (1:3; 3:6; 5:8). They even helped to spread the Good News throughout the surrounding regions (1:8) and became examples for other believers of true faith in the midst of suffering (1:6-7).

What enabled the Thessalonians to stand firm in faith in the face of great adversity? Some might attribute such perseverance to simple resolve, good upbringing, or just “blind faith.” But Paul emphasizes that believers are chosen by God (1:4) and that the Good News is the divine message and witness of God’s power (1:5). When people receive this message, it continues to work powerfully in them (2:13). Genuine conversion means turning to the true God in repentance and serving him while awaiting the return of his Son from heaven (1:9-10). Although the Christians in Thessalonica were young in the faith, separated from their church founders, and suffering for their conversion to Christ, God was at work in them. Such strength of faith is the work of Christ (3:8, 13).

Still, these new Christians needed to grow in moral character and theological understanding. Paul had warned the Thessalonians about sexual immorality, but some dismissed his teaching (4:3-8). They also did not understand that their belief in Christ’s resurrection was their source of hope in the face of the bitter reality of death (4:13-18). They were confused about when Christ would return (5:1-11). Some in the church did not heed Paul’s teaching about work (4:11; 5:14), and others were not properly respecting the emerging leaders in the church (5:12-13). Finally, some Thessalonians were repressing prophecy in the church (5:19-22).

Although correction may seem distasteful, we need it for proper moral and theological growth. Paul, as a wise pastor, writes this letter to help the Thessalonian believers with these issues. His hope is that the letter will address these problems until he is able to return (3:10). In the end, every leader should entrust believers to God’s work in their lives (5:23) since he is faithful (5:24).

An Exposition, with Practical Observations, of The First Epistle of st. Paul to the Thessalonians

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia (Act 16:9, Act 16:10), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Act 17:1-4. But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith (Th1 3:2), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone (Th1 3:1), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia (Act 18:5), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about a.d. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

The AUTHENTICITY of this Epistle is attested by IRENÆUS [Against Heresies, 5.6.1], quoting Th1 5:23; CLEMENT OF ALEXANDRIA [The Instructor, 1.88], quoting Th1 2:7; TERTULLIAN [On the Resurrection of the Flesh, 24], quoting Th1 5:1; CAIUS in EUSEBIUS' Ecclesiastical History [6.20]; ORIGEN [Against Celsus, 3].

The OBJECT OF THE EPISTLE.—Thessalonica was at this time capital of the Roman second district of Macedonia [LIVY, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul (Th1 2:2) passed on to Thessalonica; and in company with Silas (Act 17:1-9) and Timotheus (Act 16:3; Act 17:14, compare with Th1 1:1; Th1 3:1-6; Th2 1:1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Act 17:2); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (Th1 1:6; Th1 2:13) from their own countrymen and from the Jews (Th1 2:14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Act 17:2; for his laboring there with his hands for his support (Th1 2:9; Th2 3:8), his receiving supplies there more than once from Philippi (Phi 4:16), his making many converts from the Gentiles (Th1 1:9; and as two oldest manuscripts read, Act 17:4, "of the devout and of the Greeks a great multitude," Act 17:4), and his appointing ministers—all imply a longer residence. Probably as at Pisidian Antioch (Act 13:46), at Corinth (Act 18:6-7), and at Ephesus (Act 19:8-9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Act 17:5), perhaps "the kinsman" of Paul mentioned in Rom 16:21. His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from Th1 1:10; Th1 2:12, Th1 2:19; Th1 3:13; Th1 4:13-18; Th1 5:1-11, Th1 5:23-24; and that they should walk worthy of it (Th1 2:12; Th1 4:1). And it is an undesigned coincidence between the two Epistles and Act 17:5, Act 17:9, that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of CÃ&brvbrsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; Joh 19:12; compare Mat 26:64), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against CÃ&brvbrsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him (Act 17:10, Act 17:14). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (Th1 1:7-8). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Act 17:10, with Act 17:14) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" (Th1 3:10); but (probably using the Thessalonian Jews as his instruments, Joh 13:27) "Satan hindered" him (Th1 2:18; compare Act 17:13). He therefore sent Timotheus, who seems to have followed him to Athens from Berea (Act 17:15), immediately on his arrival to Thessalonica (Th1 3:1); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Act 17:15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Act 18:1, Act 18:5, "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy (Th1 3:1).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them (Th1 3:6-10). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (Th1 4:11-12). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (Th1 5:5-7), as also against charity (Th1 4:3-10; Th1 5:13, Th1 5:15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts (Th1 5:19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Act 18:5) soon after he arrived there (compare Th1 2:17) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state (Th1 3:6) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians (Th1 1:8-9), while Paul could speak of himself as only taken from them for a short season (Th1 2:17). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in Th1 2:18; Th1 3:5; Th1 5:27. "We" is the true reading, Th1 4:13. The English Version "I," in Th1 4:9 Th1 5:1, Th1 5:23, is not supported by the original [EDMUNDS].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

Next: 1 Thessalonians Chapter 1