Paul's Letter to the Church at Thessalonica

I Thessalonians 1:1-4

In connection with the letter to the Thessalonians one needs to read Acts 17:1-10. On Paul's second missionary journey, he, Silas and Timothy sought to strengthen the churches in Galatia and probably remain there preaching and organizing other churches, but God had other plans. They chose to pass through Syria and Cilicia confirming the churches that Paul and Barnabas had founded on their first missionary journey (Acts 15:40,41).

"When they had gone throughout Phrygia and the region of Galatia," the Holy Spirit then directed them by Mysia, and down to Troas (Acts 16:6-8). It is there that Paul received the Macedonian call (Acts 6:9). Luke joined Paul, Silas and Timothy immediately after his call to come over into Macedonia. "We" set sail from Troas, Luke writes. After hearing the "Macedonian call," Paul and his company sailed from Troas across the Aegean Sea to Samothracia and Neapolis, thence to Philippi where Paul and Silas were imprisoned. After their release then they came to Thessalonica.

The Jews were strong in Thessalonica, and the first scene of Paul's work there opens in the crowded synagogue-assembly of Jewish worshipers (Acts 17:1-4). Paul's message consisted of (1) the suffering and death of Christ, (2) He must arise again, and (3) this anointed Jesus he was preaching. The suffering, dying Jesus was truly the long awaited Messiah. Paul's message was favorably received at first - "some of (the Jews) were persuaded, a multitude of the Greeks and several leading women received the message.

1. The Letter Itself

Both I and II Thessalonians were written from Corinth in 52 A.D. and 53 A.D. respectively while Paul was on his second missionary journey. Both of the Thessalonian letters were the earliest of Paul's epistles; they were probably written before any of the Gospels were compiled in their final form. Paul was accompanied, at least part of the way, by Luke. Paul and his missionary party remained in Corinth a year and six months (Acts 18:11). They had previously visited Thessalonica and had preached in the synagogue (Acts 17:1-9) during his second missionary journey. Paul spent at least three or four weeks in Thessalonica (17:2). Some historians think that Paul, Silas and Timothy stayed in Thessalonica as long as two or three months; however, their ministry in the synagogue consisted of three sabbaths until the Jews became incensed at the Gospel. He and Silas fled from Thessalonica because of threats on their lives. Satan hindered Paul from returning (I Thessalonians 2:18). The use of the term "Satan," is taken to mean the person himself, and any action by the governing powers against the message from God. References to "Satan and his influence" here is in accord with the figurative language use of the term in the whole of the New Testament. From Thessalonica Paul and Silas fled to Berea. Soon afterward, the missionaries were charged with treason and had to flee Berea. Paul had an intense longing to return to Thessalonica. In the first letter Paul seeks to encourage, stimulate, inform, indoctrinate and warn the believers in the midst of an evil world. The epistles are somewhat personal dealing with life situations, but also seed thoughts of many doctrines such as the love and grace of God in Christ, the death of Christ for man's sins and Christ's second coming.

Paul writes I Thessalonians on the basis of - (1) what he has heard from Timothy, (2) what from experience he knows faces young Christian communities, and (3) what he knows the condition of the Thessalonians was when he left them.

2. The Church

The church had been solidly founded; even though the missionary party spent so little time there whether a four week period, or as some think longer. Nevertheless, the people became very dear to the apostle's heart. Doubtless many of the converts were poor, and Paul worked with his hands, making tents, in order that he might not be a burden to them. Yeager says, "there is little of rebuke in the first epistle and little of correction, though some suggestion of immorality and fraud appears in I Thessalonians 4:3-6. The Thessalonians needed some adjustment in their views of eschatology as we shall see in I Thessalonians 4:13-18; II Thessalonians 2:1-12" (Volume XV, p. 135).

If the missionaries did not stay for a lengthy time in Thessalonica, some have asked the question - how do we account for the great revival there since the missionaries spent such a brief period there? This question is answered - many evangelists have known what happens when their work "snowballs." Crowds beget crowds and converts beget converts. Paul not only preached in the synagogues over three sabbaths, but the missionaries must have taught and engaged in evangelism on a daily basis. Did not our Savior liken the growth of the kingdom of God to a mustard seed - the smallest of seeds producing a huge tree? Whenever the word "church" is used in the New Testament, it usually means a company of worshipers, people who have given their hearts and pledged their lives to Jesus Christ. A church building is never referred to in the New Testament; in fact, church buildings did not come into existence until several centuries later. The worshipers met in houses and other places which would accommodate a crowd of people.

3. Introductory Remarks - 1 - 4

1 Paul includes Silvanus (Silas) and Timothy in his salutation. Both of them were associates of Paul in bringing the Gospel to the Thessalonians. The three of them formed a team. Paul was the leader, Silas was the associate, and Timothy was the junior member of the party, though not without importance. Silas is first mentioned in the New Testament in Acts 15:22, and he figures prominently in the proceedings of the council of Jerusalem (Acts 15:22,27,32). He was also sent with Paul to Antioch to communicate the council's decision to that city. Timothy is first mentioned in Acts 16:1; he was a convert of Paul and Barnabas, and a native of Lystra or Derbe and the youngest of the missionary party. So Paul, Silas and Timothy had planted the church at Thessalonica, and they were together in Corinth at the time of writing.

2 Paul and his companions thank God for the fruits of grace that were found in the hearts and lives of the members; "we give thanks" is related to the noun 'grace'. They must have prayed daily expressing gratitude to God for the fruits produced by the members. Did the missionary company engage in united prayer? This seems to be the idea! Possibly they prayed for each individual church they founded, holding their daily needs before God the Father. "We" - the three authors speaking together, whoever actually used the pen. "Always ...making mention (constantly). The always may be represented by an unbroken line thus _______ and the constantly by a series of dots . . . . Constantly means that no "dot" is ever missing (Ward, p. 28).

3 Paul and his companions remember or continually bear in mind three things: (1) work resulting from faith, (2) exerting prompted by love, and (3) endurance inspired by hope. Page after page has been written and many sermons have been preached on this verse, and there is much more to write and speak on these subjects. Hendriksen says, "the words stressed in the original are not faith, love and hope, but work, exertion (or labor), and endurance" (p. 47). Faith works, but LOVE goes the extra mile (Matthew 5:41). "The triad faith, love, hope can be used as a summary of Christianity. Faith looks back to the cross, with all its wealth of meaning; Christians love the brethren in the present, and hope has its eye on the future, sure and certain" (Ward, p. 29). Every Christian without exception is a believer, a lover and a hoper. A true faith in God leads to good works; a true love for people leads to labor for them, a true hope which looks expectantly for the Lord's return leads to endurance. The "patience" of hope is better rendered 'steadfastness' - an active constancy in the face of difficulties (various obstacles, trials and persecutions).

4 Paul uses the word "election" here. It is used six other times in the New Testament (Acts 9:15; Romans 9:11; 11:5,7,28; II Peter 1:10) and denotes a choosing or selecting of some from among others not thus selected. The Thessalonians are God's chosen ones. Whenever the word 'election' is referred to in the Scriptures, one must equally look at the sovereignty of God and at the same time the fact that Jesus 'tasted death for every man' (Hebrews 2:9). In his book entitled Baptist Church Manual, J.E. Cobb defines election as well as anyone can, "...election is the eternal purpose of God, according to which He graciously regenerates, sanctifies, and saves sinners; that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; that it is a most glorious display of God's sovereign goodness being infinitely free, wise, holy, and unchangeable; that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active limitation of His free mercy; and it encourages the use of means in the highest degree; that it may be ascertained by its effects in all who truly believe the gospel; that it is the foundation of Christian assurance; and that to ascertain it in regard to oneself demands and deserves the utmost diligence" (p. 92). Ward says, "election is of individuals, in, love, and in Christ. The process is surveyed in Romans 8:29,30. It is God's purpose and He is completely free, uninfluenced by anything outside Himself, and sovereign having all things and all men at His disposal" (p. 33).

"Paul had known that the Thessalonians were elect since he visited them, preached to them and saw their repentance and faith (Acts 17:1-19)" (Yeager, Vol. XV, p. 140). The results of election as it concerns the child of God is: (1) a FAITH that works, (2) a LOVE that makes sacrifices for the Lord in service for Him and (3) HOPE that gives us patience to wait for His second coming. Faith directs us UPWARD to the Heavenly Father and to His Son, at His right hand. Love directs us OUTWARD to those about us in society, both saints and sinners, who need our help. Hope directs us ONWARD in time to the day of His sure return. (Yeager quotes John R. W. Stott).

These fundamental graces, three inseparable graces are given in I Corinthians 13:13, "and now abideth faith, hope, love, these three; but the greatest of these is love." Faith is the foundation, love is the super-structure, and hope is the top-stone of God's spiritual temple in the soul. These graces are not given for our joy only, but that we might have and serve our mission in life - serving God by serving our fellow-man. These three graces were in operation in the Thessalonian church, are they working in you, for you, and in our church? All three graces go together to make up a well-balanced Christian life. They unite as cords in the rope of service for the Master. "A threefold cord is not quickly broken" Ecclesiastes 4:12b.

Followers of the Lord

I Thessalonians 1:5-10

The missionaries had preached the gospel to the Thessalonians; they had experienced the power of the Holy Spirit as Paul preached the death, burial, resurrection and ascension of Jesus Christ. The missionaries were assured that many of the Thessalonians were saved because their works (activity) proved the genuineness of their salvation. Timothy assured Paul and Silas that the Thessalonians had continued in the faith as he reported their progress to Paul. The "power" of the Spirit was "spiritual dynamite;" contrary to the destructive power of physical dynamite, the spiritual dynamite was of a "constructive" nature. They turned from their idols to worship and serve a living and real God.

1. The Power of the Gospel - 5

Paul reminds his readers of his and the other missionaries' boldness and diligence in preaching the Gospel in spite of persecution. He preached and served because he had their interest at heart and because of the prompting of the Holy Spirit. Ward writes, "We cannot explain the operation of the Holy Spirit which charged a bare verbal cable with high-voltage power" (p. 34). God has so ordained that when the Gospel is preached in its purity, it is accompanied by the Holy Spirit. "We must never divorce what God has married, namely, His Word and His Spirit. The word of God is the Spirit's sword. The Spirit without the Word is weaponless; the Word without the Spirit is powerless," writes Stott, p. 34.

2. The Example of the Believer - 6,7

6 The Thessalonians were imitators (mimickers), not merely talkers. Mimic in no way implies that their conversion was artificial or insincere. It was no superficial or slavish copying of merely external resemblances as our English word might imply. Paul could include himself and admonish the readers to imitate himself as well as the Lord. "Be ye followers of me even as I also am of Christ," Paul wrote in I Corinthians 11:1. They had seen and watched the missionaries' lives of earnestness, devotion, enthusiasm and their willingness to suffer for Christ. Their message was reinforced by their lives. Paul and Silas had a very touching and convincing story to relate about their rejoicing and suffering. Paul must have related his experience in Lystra (Acts 14:19), and Silas and Paul both must have shared with them their experiences in Philippi (Acts 16:16-34). These two incidents were among the many that the Christian preachers must have related to encourage and challenge their new converts at Thessalonica. So Paul could write "imitate US and the LORD."

The Thessalonians had endured pressure and persecution; however, this was neutralized by the presence and power of the Holy Spirit. "In much affliction," - a corresponding word was used of pressing the grapes in wine-making till they burst asunder, and so metaphorically came to mean very great trouble. "There is every reason for thinking the Thessalonian Christians had been solely tried," writes Morris, (p. 59). Of course during the time of the Thessalonian revival there was great persecution (Acts 17:1-10). This pressure was exerted by the mob who was infuriated by the Christian's repudiation of their pagan gods.

7 Paul continues to write, "so that ye were ensamples (examples) to all that believe in Macedonia and Achaia." "Example" means "the mark of a blow," like the mark or print of the nails (John 20:25), or when a die strikes the image on a coin. In Hebrews 1:3 Christ bears the very "stamp" of God's nature. He is, as it were, the replica or facsimile of God, whereas the Thessalonians are themselves the model of which other are to be the replica. Yeager writes, "When Paul, Silas, and Timothy came to town the Thessalonians met them, heard them preach, were convinced by the Holy Spirit, received the Word, were filled with joy from the Holy Spirit, despite the opposition, because followers of Paul and of the Lord and thus their lives became examples for all others with whom they might come in contact. This is how the gospel spreads throughout the world (II Timothy 2:2)" (Volume XV, p. 145).

3. The Thessalonian's Faith is the Talk of Everybody, 8 - 10

8 The Thessalonians were compared to a "sounding board," which reinforces sounds and causes them to travel in various directions. The sounding board does not create the sounds; however, it receives, reinforces and sends the sound on. So the word of the Lord was received by the Thessalonians, who in turn sent it on or echoed it forth to Macedonia, Achaia and everywhere (Hendriksen, p. 53). Travelers to Thessalonica via the Egnatian Way or by sea-going vessels soon heard about or came into personal contact with the believers here and observed the testimony in the midst of their persecution. The Thessalonians "trumpeted out" the gospel message, and the message echoed and re-echoed as its reverberations bounced from peak to peak across the land, into regions beyond the confines of Greece. Stott noted three contrasts in this verse, "(1) the word of the Lord (direct preaching) and 'your faith in God' (an indirect report), (2) the 'ringing out' of the gospel and the much quieter 'becoming known' of their faith, (3) the 'local provinces' of Macedonia and Achaia which the preaching reached, and 'everywhere to which the news of their faith had penetrated' (p. 37).

Because of the strategic location of Thessalonica (on the Egnatian Highway linking the East with the West) it is not unreasonable to think that the Thessalonian's faith in God and their turning from idols to serve the living and real God was soon common knowledge as far away as Palestine, Syria and Asia Minor. Not only was that news carried far and wide, but those opponents who might try to discount the missionaries' work were proved wrong. The missionaries' work among both the Jew and Gentile was approved and endorsed by the work of the Holy Spirit in the hearts of pagan and Jew alike.

9 By now the missionary party had seen the futility of idol worhsip - the idols were dead, totally unable to render any assistance to anyone in the time of need. The pagans turned from dead idols to God, the living and true One. They were dead; He is almighty and eager to help. In fact, these pagan gods were 'nothing.' "It may be asked how a 'nothing' can involve so much spiritual danger. Is it not all rather harmless? The answer is plain. If a military commander in a spirit of irresponsibility commits his troops to an impossible engagement, wildly confident that strong reinforcements are on the way, and if he had no reason to believe even in the existence of the reinforcements, then the reinforcements, though they do not exist, constitute a positive danger. The more frequently he is guilty of such folly the greater is his blameworthiness. If it be argued that the fault lies in the man and not in the supposed force, the answer is again at hand. It is the man who will be punished, not the 'reinforcements.' And it is the idolater, not the idol, who will not inherit the kingdom of God," so writes Ward (p.44)

"To turn" is the regular word for conversion in the New Testament. It means a radical change; the converts were now moving in the opposite direction. They turned their back on their idols, separating themselves from any further idol worship. At Lystra, Paul exhorted his hearers 'to turn from these vain things' - that is, false deities, such as Jupiter and Mercury, unto the living God (Acts 14:15).

10 Here Paul introduces the Second Coming of Jesus Christ. Patience and confidence in the midst of suffering is much more bearable if the Christian can anticipate better days. The Thessalonians must be ready for Christ's return much the way we await a visitor, we have prepared everything for his coming - the guest room is ready, mundane duties are put aside so that we may spend time with our guest. When the historic Jesus comes He will rescue us from all persecution and suffering that must come upon the world in the end time.

"To wait for his Son" combines a joyous expectation, a sure hope and a certain solemnity. The Thessalonians held the hope of the imminent return of Christ "out of the heavens." The coming One was the historic Jesus; He will come to deliver the sins past, present and future.

How did the Thessalonians feel about the life and its prospect before the missionaries' visit? "They were idol worshipers. Many of them were sophisticated Greeks. The Jews in town, supremely contemptuous of the pagan Greeks practiced their Levitical rituals and observed their Mosaic taboos with the religious fanaticism of those who are determined to work their way to heaven by their own merits. Claudius, the Roman Emperor, demanded the supreme devotion of his subjects and looked with disfavor upon any who wished for and prayed to another king, whom Paul called Jesus. All of these elements, philosophical, religious, social, economic, psychological and political present us with a picture of a city where the introduction of Christianity would be very dangerous and where its acceptance would be humanly impossible. Idol worshipers are addicts. They transgress the tenth commandment of Moses' law and therefore are guilty of transgression of all the others (Colossians 3:5; Romans 7:9-11) . Only the sovereign convicting power of the Holy Spirit could bring to Thessalonica the revival which swept the local gentry into the kingdom of God and built a church that began to witness their new salvation all over Greece. And all of this before they had been saved more than one year," writes Yeager, (Ibid, p. 155). So the Thessalonians' salvation is complete. Repentance is the beginning of salvation, "ye have turned to God from idols..." Serving is the center of salvation, "to serve the living and true God..." Waiting is the culmination of salvation, "to wait for his Son from heaven..."

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