After a brief greeting, Paul, Silvanus rk(Silas) and Timothy commend the Thessalonians for spreading God’s word in the face of affliction (1:10). Paul then recalls the troublesome circumstances of his initial visit and reminds them of his own labor on their behalf (2:1-16). Prompted by the encouraging report from Timothy, Paul expresses a keen desire to visit the brethren again (2:17-3:13).
He then exhorts them to maintain the godly life they are living and encourages them to do even more in God’s service (4:1-12). Paul assures them that those members who had already died were not disadvantaged but would be raised to life at Christ’s coming and, along with the living, would be with their Lord (4:13-5:11). His closing words are a series of short commands on practical matters followed by a request that his epistle be read to all the holy brethren at Thessalonica (5:12-28).
The founding of the ecclesia
Thessalonica, the capital of the Roman province of Macedonia (Northern Greece), was a prosperous seaport on the Aegean Sea and a stop on the trade route called the Egnatian way.
While on his second missionary journey, Paul founded the ecclesia in this city (Acts 17:1-9). His stay was brief, for shortly after his arrival, he was forced by unbelieving Jews to leave Thessalonica.
His first epistle to the Thessalonians is among the earliest of New Testament writings and is thought to have been written around 50 A.D. Its message was directed to believers who were confident in the nearness of Christ’s return (1:10; 5:4) and who were troubled that some of their members had already fallen asleep. It is a warm letter of encouragement, comfort and exhortation to sincere believers whom Paul reckoned were capable of doing even more for their Lord.
Gentle among you
Paul writes, “we were gentle among you” (2:7). This gentleness was expressed in several ways. He not only taught them the gospel, but also gave of himself (v.8). He labored night and day so he would not be supported by them (v.9). Paul took on himself the role of a father, comforting and charging them as his children (v.11). He clearly intended that they should follow his example of self-giving, for he tells them to work with their own hands and walk honestly toward them who are without (4:11,12).
Directed by the Lord
Paul’s initial decision to visit Macedonia was prompted by a night vision he received in Troas. In this vision, “there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us” (Acts 16:9). Having been prevented by the Spirit from going north to Bithynia, Paul was persuaded that the Lord wanted him to preach in Macedonia.
As an obedient servant, he went, thus marking the first time the gospel was preached in Europe. The initial significant stop was Philippi where Lydia and her household were converted (Acts 16:15). From there, Paul went to Thessalonica where he reasoned in the synagogue with the Jews. Through his message, some of the Jews and a great many Greeks came to the conviction that Jesus was the Messiah. Other Jews, moved by envy, declared to the authorities that Paul and Silas precipitated disturbances wherever they went. Because of the pressing danger, that same night, the brethren sent Paul and Silas to Berea (Acts 17:10).
A desire to return
Paul’s departure from both Philippi and Thessalonica was forced on him by hostile situations. In each case, the decision that he should depart was made by others.
Paul’s reluctance to leave Thessalonica and his desire to return are clearly brought out in chapter two of this letter. “But we, brethren, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us” (I Thess. 2:17,18). This desire was so strong that Paul mentions he had spent “night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith” (3:10). His determination is clear.
More exhortation needed
Paul’s sojourn with them had not been long enough. Responding well to his urging, they had made much headway. Their witness had been so strong that fellow believers in Macedonia and Achaia knew that these converts had abandoned their idols to serve the living and true God and to wait for His Son from heaven (1:4-10).
In spite of this strong start, Paul warns them “…ye should abstain from fornication: That every one of you should know how to possess his vessel (NIV ‘his own body,’ RSV ‘take a wife for himself’) in sanctification and honor; not in the lust of concupiscence (NIV ‘passionate lust’)…He therefore that despiseth, despiseth not man, but God who hath also given unto us his holy Spirit” (4:3-5,8). Although Paul does not cite specific instances of this sin in the Thessalonian ecclesia, the warning was necessary lest any believer lapse into his former ways. Indeed, the warning is necessary for all of us as this immoral conduct shows a disregard and even hatred for God.
Confusion about those who died
Paul also deals with a dilemma that greatly distressed the brethren at Thessalonica. Since some believers had already died before Christ’s return, there was much concern over what would happen to them. Did their death mean that they would miss out at Christ’s coming? Paul assures them that they should “sorrow not, even as others which have no hope…we which are alive and remain unto the coming of the Lord shall not prevent (NIV ‘precede’) them which are asleep…and the dead in Christ shall rise first” (4:13-16).
The sleep of death was no obstacle to those who believed in Christ. In fact, those who were alive had to worry about being spiritually asleep at the return: “The day of the Lord so cometh as a thief in the night…therefore let us not sleep, as do others; but let us watch and be sober” (5:2,6).
These words are even more appropriate to us today than when they were first written. Let us make certain we keep wide awake in living the Truth.
The Origin of the Organic World – Part One