Author: Paul
Date: 50 A.D.
Theme: The double consolation of the past ministry and future return of the LORD
Key Words: Thanks, return, faith, hope, love

The Origin of the Church in Thessalonica: The Gospel came to Europe for the first time around the year 49 A.D. This occurred when on his second missionary journey, Paul and those who accompanied him set sail from Troas (site of the ancient city of Troy), via the Aegean island of Samothrace to Neapolis, the port city of Philippi, in response to the nocturnal vision of the man from Macedonia (Acts 16:8-12). Here the apostle met Lydia, a female merchant, expelled a spirit of divination from a young slave girl and was stoned in public and wrongfully arrested. Upon knowing that Paul and Silas were Roman citizens, the imperial authorities cautiously disciplined them, freed them and urged them to leave the city, which they did (Acts 16:13-40).

Traveling 150 km to the southwest, Paul and Silas came to Thessalonica. "As was their custom", wrote Luke in his report, Paul went to the synagogue and preached for several weeks, arguing that Jesus, the son of the carpenter of Nazareth, was GOD's Anointed, the Messiah promised many times in the Jewish Scriptures (Acts 17:1-3). Here Paul established the second major church on the European continent.

Among those who accepted the Gospel were not only Jews, like Aristarchus (Col. 4:10,11), but also "devout Greeks"; that is, Gentiles that assisted the services of the synagogue, but because they had never been circumcised, had never been completely converted to Judaism. Furthermore, a considerable number of prominent women of the city responded to Paul's message (Acts 17:4). The faith of the Christian believers of Thessalonica came to be well known (I Thes. 1:7,8). At least twice the church of Philippi sent financial aid to Paul while he was in Thessalonica, where his stay extended for several weeks (Phil. 4:16).

While the Book of Acts emphasized the Jewish origins of the church of Thessalonica, the letters that Paul directed to them make it clear that many of them turned "from idols to GOD" (I Thes. 1:9). As the worship of idols in New Testament times was a Gentile practice, not Jewish, ethnic variety was a characteristic of the church of Thessalonica.

Named by a Macedonian king after his sister at the end of the 4th century B.C., the city of Thessalonica was the capital of the district of the same name in the Roman province of Macedonia and possessed a magnificent natural port. Ti was located next to the famous Ignatian Way, an important military route that extended from the west side of the Balkan coast to Istanbul, and was governed by a special class of functionaries (Acts 17:6).

As in Philippi earlier, and later in Berea, Paul's ministry in Thessalonica brought the attention of the Roman officials as well as his Jewish opponents. The Jewish leaders weren't pleased to lose the loyalty of the members of the synagogue. Thus they accused Paul and his companions of having "turned the world upside-down": A very serious accusation, closer to a report of a civil uprising than that of a tolerable public disorder, as we could deduce from the present use of these terms. Calling Jesus "LORD" was using a title normally applied to the emperor, "They contravene the decrees of Caesar, saying that there is another king, Jesus" (Acts 17:7). Most likely, the Roman authorities who reviewed the case included the husbands of the "prominent women" persuaded by Paul. Their anger must have been added to the hostility of the Jews.

When Paul couldn't be found, his host Jason was arrested and obligated to post a bail. Under the cover of night, Paul and Silas went to Berea, located some 90 km to the southwest. But "when the Jews of Thessalonica learned that the Word of GOD was also announced by Paul in Berea, they went there and also stirred up the multitudes" (Acts 17:13). Thus, in three consecutive cities, Philippi, Thessalonica and Berea, Paul and his team left in the midst of civil disturbances and interrupted their work. This was the initial reception of the Gospel on the European continent.

Occasion and Date: During his brief ministry in Athens, Paul was mostly preoccupied with the state of affairs of the newly born church in Thessalonica. He had tried to return there on two previous occasions, but Satan hindered him (2:18). This was why when he couldn't stand the uncertainty and was unable to visit them again, he sent Timothy to the church to investigate its progress (3:1,2).

Timothy returned with a good report. The Thessalonians persevered in the faith and were equally concerned for Paul. The report of their faith in the midst of the problems they had sustained traveled through all Macedonia and Achaiah, to the south of the province. Paul as well as the Thessalonians anxiously hoped to reunite once again.

But in Corinth, some 80 km to the west of Athens, there was more ministerial work for Paul. It seems that from Corinth, encouraged by the good notices received from Thessalonica, Paul wrote the epistle that we know today as I Thessalonians.

By calculations based on the inscription of Gallio - a public copy of a letter sent by the Roman emperor to the proconsul of Achaiah -, it can be affirmed that I Thessalonians was written between the years 50 and 51 A.D. The letter is perhaps the earliest document of Paul's that we have preserved, with the possible exception of Galatians. It is certainly the first book of the New Testament that was written. (The four Gospels, although they describe earlier events, were written in their final version later.)

Character and Content: Written primarily in a tone of distension and gratitude, I Thessalonians is filled with gratitude for the growth of the church during Paul's forced absence.The letter contains no theological elaboration as occurs with Romans, nor does it reject the threat of heresy, as in Galatians, or extend pastoral counsel, as in I Corinthians.

The usual scheme of Paul's letters - theological teachings followed by practical recommendations - is lightly modified in I Thessalonians. The first three chapters of the epistle contain memories of his ministry among them, his concern for the believer's state of faith, his commission to Timothy to return to the church and the great delight experienced when he learned how firmly they maintained their faith. Chapters 4 and 5 contain characteristic exhortations about things such as sexual purity (4:1-8; 5:23), responsible love (4:9-12), esteem and support for the leaders (5:12,13) and patience and aid for diverse human needs (5:14,15).

It's clear that these counsels only repeat what Paul had recommended before, when he was with them, and even when they had followed his counsels, they had to be sure to put them into practice "more and more" (4:1), "even as you do" (5:11). By the careful balance of phrases in 1:3 and the repetition of the terms in 5:8 it seems that Paul and probably other Christian missionaries of that time had spoken repeatedly of faith, hope and love as a favorite trio among Christian virtues.

A practical and doctrinal concern, probably caused in Paul by Timothy himself, led to the major theological emphasis that appears in I Thessalonians. They had learned without difficulty the Pauline teaching that Jesus, raised from the dead by GOD, returned victoriously. Since Paul had left Thessalonica, however, several of the believers of that church had died. Where had they gone, the Thessalonians asked, taking into account that Christ had not yet returned?

Paul's response filled them with hope and brought consolation to those who lamented the loss of their loved ones. The dead in Christ would be the first to be raised. Later the Christians who lived would be united with them and all would be caught up to receive the LORD in the air and be with Him forever. True consolation!

Paul's language in describing the return of Jesus is very far from the vocabulary that urban technology employs two millenniums later. In the first century, the people of the Mediterranean were well accustomed to the splendorous, joyful and anticipated reception of a figure of the nobility. On the appointed day, the people had to leave the cities to await the royal visitor, who would come accompanied by a considerable entourage. Cries and acclamations of welcome were raised at their passage, and those who were lined up on both sides would then join the monarch when he stopped in the indicated place. Here there would be recognitions and awards would be handed over (2:19), there would be expressions of joy and devotion upon the splendorous arrival of the king. Thus it will be when the living and dead are raised to meet with the King who comes from heaven.

The theme of Christ's return, although concentrated in 4:13-18, is repeated in 5:1-11. In fact, the coming of Christ appears from the beginning (1:10) to the end of the letter (5:23; see also 2:19; 3:13). Each chapter of I Thessalonians refers to this decisive future event.

Purpose of the Letter: (HBH) Paul received the report that the Thessalonians were strong in faith and were making favorable progress. He wrote this letter to defend himself against enemies who spread false rumors and to answer the Thessalonians' questions. Paul's experience with the opposition of the Jews in Corinth, terminating in his expulsions from the synagogue, may well have been the reason for his strong condemnation in I Thessalonians 2:14-16. The controversy over the law had plagues the churches of Macedonia. Paul's Jewish adversaries had accused him of being a heretic, a deceiver, and a religious adventurer who made a living by victimizing an ignorant public. The Letter to the Thessalonians was Paul's answer to these issues.

The Theology of the Letter: (HBH) Paul's basic theology about salvation, Christ, and His return make up the essence of the letter. Here we learn there is one living and true GOD (I Thes. 1:9) who has loved men and women (I Thes. 1:4) and has revealed Himself to them (I Thes. 2:13). This revelation continued with His Son, the LORD Jesus Christ (I Thes. 1:3,8,10) who died and rose again (I Thes. 4:14) for our salvation (I Thes. 5:9). The Holy Spirit imparts joy, authoritative truth, and prophetic wisdom (I Thes. 1:6; 4:8; 5:19). The apostle taught that holiness of life is required of all Christians (I Thes. 4:3; 5:23).

Paul often mentioned the gospel (I Thes. 1:5; 2:2-4,8; 3:2), though not in the framework of justification by faith. He affirmed that Jesus' death and resurrection are the core of the gospel, but the greatest single doctrinal emphasis of this letter concerned the return of Christ (I Thes. 1:10; 2:19; 3:13; 4:13-18; 5:23). This teaching indicates that the expectation regarding the return of Christ was the hope of the earliest church. The motivation for Christian living was based on this anticipation. The hopelessness of death was reversed and abandoned because of this confident hope.

Theological Contributions: (IBD) Three themes appear in the Thessalonian correspondence: thanksgiving for their faith and example in the past; encouragement for those undergoing persecution in the present; and exhortation to further work and growth in the future.

Paul writes the epistles in the spirit of a true pastor. He is overjoyed with their enthusiastic response to the gospel (I Thes. 1). He longs for the day when they will stand with him in the presence of the LORD Jesus (I Thes. 2:19-20). At the same time, Paul is grieved at unjust charges leveled against him that his gospel is more talk than action (I Thes. 1:5; 2:1-8). Cut off from his flock, he is anxious for their well-being (I Thes. 2:17-3:5).

Paul compares himself to a nursing mother caring for her children (I Thes. 2:7), and to a father working in behalf of his family (I Thes. 2:9-12). He gives himself body and soul to the Thessalonians (I Thes. 2:8) and dares to hope that they will give themselves likewise to GOD (I Thes. 5:23). Such is the concern of a dedicated pastor.

Paul addresses the question of the return of Christ as a concerned pastor. He reminds them that confidence in Christ's return enables believers to be patient (I Thes. 1:10), creates hope and joy (I Thes. 2:19), and spurs them to pursue pure and blameless lives (I Thes. 3:13; 5:23). Uncertainty as to when Christ will return demands alertness and watchfulness (I Thes. 5:1-11), but the certainty that He will return makes present trials and sufferings bearable (II Thes. 1:3-11). His return will come as a surprise, like a thief in the night (I Thes. 5:4); but it will not be disorderly; those who have died first in Christ will proceed first to Christ, followed by the living. "And thus we shall always be with the LORD" (I Thes. 4:17).

There is no mention in either letter of a millennium, followed by a battle between Christ and Satan (Rev. 20:1-10). Paul simply states that at His coming Jesus will destroy the "lawless one" and will judge the unrighteous (II Thes. 2:8-12). The end, however, will follow widespread rebellion and abandonment of the faith. Paul appeals for them to be levelheaded during the time of trouble and warns Christians not to despair when they see the Antichrist pretending to be GOD (II Thes. 2:4). The schemes of "the man of sin" or "man of lawlessness" (II Thes. 2:6, NIV) will be restrained until his treachery is fully disclosed, and then Christ will utterly destroy him (II Thes. 2:8).

On the subject of the Second Coming, Paul assures the Thessalonians what will happen, but not when it will happen. His discussion throughout is dominated by an emphasis on practical living, rather than on speculation. The best way to prepare for Christ's return is to live faithfully and obediently now.

Personal Application: Christians of all ages have expected, like Paul ("we who live"), the return of Christ in the age in which they have lived. Throughout the history of the Church, there have been those who have tried to take this event out of context, fixing dates or specifying the way that that important event will occur. Those who have done so, in some way have pretended to know more than Jesus himself, who said, "But of that day and the hour nobody knows, not even the angels who are in heaven, nor the Sin, but the Father" (Mark 13:32).

Immediately after preaching the return of Christ (4:13-18), Paul adds that the sudden return of Jesus will not surprise the Christians who are provided with the appropriate armor (5:8), that functions in all the dimensions of time: faith (past), hope (future) and love (present).

Two things are certain: In the first place, the return of Christ is a future event that will occur with all certainty, and that it is closer than ever. But specifying the date or hour in which the LORD will suddenly return, or paying attention only to the prophecies that refer to the signs that announce the nearness of that event, detracts from the return of Christ, as it is revealed in I Thessalonians. What Paul affirms - as he lets it be known twice (4:18; 5:11: the Greek text of both verses utilizes exactly the same words) - is that we should take courage before death. This message also consoles the contemporary descendants of the Thessalonians who mourn for "those who sleep in Jesus". This doesn't discourage the hope of the return of Christ (5:1-10), but neither does it encourage the predictions that fix a date for his return.

GOD the Father Revealed: From GOD the Father comes the wrath and disapproval (2:15,16) against those who oppose him, but he is the receiver of thanks from those who serve him (1:2; 2:13; 3:9), and the origin of salvation (5:9), courage (2:2), peace (5:23) and approval from on high (2:4). GOD raised Jesus and will raise those who trust in Him (1:10; 4:14). He is the living and true GOD (1:9), the opposer of idols (1:9) and the true witness (2:5). GOD's will has to do with moral purity (4:3,7), but also with continual thanksgiving (5:18). His Word, "the Gospel of GOD" (2:2,8,9: compare with "the Gospel of Christ", 3:2), reaches us through the human word (2:13; 4:8). In I Thessalonians, as in any other place in the Bible, GOD is the origin and end of all that relates to natural and spiritual life.

Christ Revealed: Jesus is the Son of GOD (1:10), whose death and resurrection (1:10; 2:14,15) provides an example to the believers who suffer now (1:6; 2:14,15), but who, just like Jesus, will be raised in the future (1:10; 4:14,16). The believers then and now hold a special place "in the LORD" (1:1,3; 4:1; 5:18), and should respect the elders who preside over them (5:12). From Christ comes grace (5:28).

But, above all things, in I Thessalonians Christ emerges as the King who comes, the conquer of death, whose expected return from heaven (1:10) brings consolation to the afflicted (4:17,18: 5:11) and joy to his expectant subjects (2:19,20). That will be his day, "the day of the LORD" (5:2; see II Thes. 2:2, the "day of Christ").

The Holy Spirit in Action: All Christians can affirm that GOD is the one who "gave us his Holy Spirit" (4:8). The Spirit brings joy even in the midst of affliction (1:6). When the Gospel came to Thessalonica it came not only with words, "but also with power, in the Holy Spirit and in full certainty" (1:5), which suggests a balance of intellectual arguments, of the power of the Spirit (probably with signs and wonders), and a profound personal response. First Thessalonians 5:19-21 reveals the living charismatic character of worship in Thessalonica; prophetic activity, that some were inclined to avoid, but that for Paul should always be accepted when it has been tested. The words of the apostle should be read "to all the holy brethren" (5:27).

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