1 Thessalonians 1

Introduction

The letters to the Thessalonians give us a unique peek not only into the initial spread of the gospel into Europe, but also into the founding and functioning of Christian churches in their earliest period. We remember how Paul on his Second Missionary Journey (AD 49-52) received a vision at Troas in Asia Minor. He saw a man from Macedonia who was begging him to cross over into his country and give help (Acts 16:9-10). After receiving the vision, Paul and his companions immediately crossed over into Macedonia and initially began their ministry at the Roman colony of Philippi.

With much suffering, including beating and imprisonment, Paul and his team established the first church in what was to be Europe at Philippi. Paul and Silas were miraculously delivered from prison there. Yet, their stay was short as they were soon escorted out of the city. They then made their way to Thessalonica, which was about 100 miles (160 km.) to the west. Thessalonica was a great port city in ancient times. With its natural harbor, it was a haven for shipping and for merchants of all types. The city had another blessing, being situated on the famous east-west Roman highway called the Egnatian Way. The Scottish great, William Barclay, says, “The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.” He adds, “Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.” [1]

After a favorable ministry in the city for a period of weeks, opposition arose from among the Jews. A near riot ensued causing some of the new Christians to be hauled before the rulers of the city. Paul and Silas were sent from the city in the night and began another ministry at Berea, a city about 50 miles to the southwest. After once again being persecuted by the Jews, Paul left Silas and Timothy there and he journeyed on to Athens. Arthur Wallis says of Paul, “Such preaching, by making indifference impossible, sets the hearers in one of two camps. It is calculated to produce a revival or a riot.” Paul’s anxiety about the new churches is the background of the Thessalonian epistles, with Paul sending messengers and letters in order to determine the welfare of the churches.

According to the Acts account, Paul then sent for Silas and Timothy to join him at Athens (Acts 17:15) and they did so (1 Thess. 3:1-2). Later he sent the two back to Macedonia. It is probable that Silas was sent on a mission to Philippi. Paul himself then journeyed on to Corinth, where he was eventually to conduct a long and fruitful ministry. However, web commentator David Guzik says of Paul: “By the time he came to Corinth, he was in weakness, in fear and in much trembling (1 Cor. 2:3). At this point of the second missionary journey, it seemed that Paul was a very discouraged missionary.” [2] His overriding concern was the newly established churches, as to their welfare.

Over the centuries there has been little doubt that Paul was the author of this letter. It was probably written from the city of Corinth, where the apostle spent a year and a half in ministry. His arrival there was likely in the earlier part of AD 50, and thus the letter would have been written soon after that. It is probable that Timothy arrived at Corinth and made his report to Paul sometime in the spring of 50 (Ac. 18:5; 1 Thess. 3:6-7). From that report Paul wrote First Thessalonians. [3]

Paul, Silas and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you. 1 Thessalonians 1:1

Paul’s letter follows the typical Greek form of secular letters in his day. He sends greetings from himself, Silas and Timothy to the Thessalonians. It almost sounds like Paul is including his helpers in the writing, but several commentators feel that Silas and Timothy did not really have a part in writing the letter. Paul mentions them more as a courtesy because they were well known to the new church and had helped in its founding. We all know Timothy from Acts 16:1; 1 Timothy 6:11-12 and 2 Timothy 1:3-6. He had become Paul’s young and able assistant. Silas or Silvanus was a chief person among the Jewish brothers (Acts 15:22) as well as a prophet (Acts 15:32). He took the place of Barnabas and joined Paul at the beginning of his Second Missionary Journey.

The apostle here addresses the church of the Thessalonians. The word church ( ekklesia ) means “the called out” in Greek. In the Septuagint (LXX) the word was used to refer to “the assembly” of God’s people in earlier times (Deut. 4:10; 18:16). [1]

The words “grace and peace” were generally part of Paul’s greetings. Several commentators have noted that Paul by using these terms together may have tried to combine the Greek and Hebrew blessing. Normally the Greek chairein meant (rejoice! or hail!) but in the epistles, the greeting became Christianized to “ charis,” meaning “grace.” [2]

We cannot help but notice that Paul most always worked together with a team of devoted men. He seems to have set up the churches in such a way, that a team of leaders were responsible for the conduct and operation of the church. No doubt, it would be good for the modern and postmodern churches to operate in such a fashion, rather than the popular style of the pastor being in charge and leading the church as a sort of CEO. Bethel College Professor, Michael Holmes, says of this: “Accountability to other members of a leadership team works to reduce the chances of a leader falling into sin.” [3]

“We always thank God for all of you and continually mention you in our prayers” (1:2). Paul had a very good habit, in that he was continually thanking God for people (3:9; Phil. 1:3; Phm. 1:4). How often do we thank God for other people? Later in 5:18, Paul will tell us to give thanks in everything. Thanksgiving and prayer work together almost as a gyro to keep our Christian lives upright and moving forward. It is not that we have to stop and kneel to pray. We can pray all day long in our minds and hearts, regardless of what else we are doing.

“We remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ” (1:3). Here we meet the famous trilogy that very nearly describes the Christian life— faith, hope and love. These are often linked together in the New Testament (cf. Rom. 5:2-5; 1 Cor. 13:13; Gal. 5:5-6; Col. 1:4-5). Paul uses some Greek descriptive nouns with these words. There is the work ( ergou ), and the labor ( kopou ) of love. The Greek ergou s imply means to work or to bring forth a deed or action. The word kopou, however, implies toil or troublesome labor. [4] When we let go and begin to really love people it will usually involve us in some heart-rending labor regarding them. Real love is never easy. Paul also mentions the endurance or steadfastness (Gk. hupomones ) of hope. Baptist Professor Bob Utley thinks this hope is a reference to the Second Coming or Parousia of the Lord, which is surely a major theme of Thessalonians. [5]

Perhaps we need to take a closer look at these three important virtues. Faith is really the first step of the Christian life and it is a step we keep on taking. We see in Ephesians 2:8, that faith is part of the salvation package and is indirectly a gift of God because God does actually strengthen or increase our faith (Mk. 9:24; Lk.17:5). Then there is hope, the second of these abstract qualities. We live in a hopeless age since our philosophers have drained almost every drop of hope from our society. However, the Bible is full of hope. There are many aspects of hope given to Christians. There is the hope of eternal life (Tit. 1:2); the hope of a bodily resurrection (1 Cor. 15:52); the blessed hope of Jesus’ appearing (Tit. 2:13); and the hope of a glorified church (1 Thess. 2:19). There are other elements of hope but these are the main ones.

Then there is love, that agape love, or God-kind of love. We not only receive this love from God but we are to pass it on to others in need of it. As we saw earlier, love requires a lot of labor. Since it is the labor of love, we can do it and continue in it. “Bernard Newman tells how once he stayed in a Bulgarian peasant’s house. All the time he was there the daughter was stitching away at a dress. He said to her, ‘Don’t you ever get tired of that eternal sewing?’ ‘O no!’ she said, ‘you see this is my wedding dress.’ Work done for love always has a glory.” [6]

The Essence Of Salvation

For we know, brothers and sisters loved by God, that he has chosen you, because our gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction. You know how we lived among you for your sake. 1 Thessalonians 1:4-5.

In the Greek language the word used here is adelphoi and it is traditionally translated as “brothers.” However, Holmes notes that although it is often translated as “brothers” it is inclusive of the community, including men and women. [7] Of course, the NIV translates it this way here.

The NIV also refers to these believers as “chosen” of God. Here Paul touches on a great and often misunderstood doctrine of the church, the doctrine of election. We do not choose God but he, in his eternal all-knowing wisdom, chooses us to eternal life (Rom. 11:5, 7; Col. 3:12). In 2 Thessalonians 2:13, Paul makes an exceptionally clear statement about election. He says, “But we ought always to thank God for you, brothers and sisters loved by the Lord, because God chose you as firstfruits to be saved through the sanctifying work of the Spirit and through belief in the truth.” There is a great deal of discussion in the church over this subject. We should note in this 2 Thessalonian verse that election is to salvation not to eternal damnation.

We must just stop and marvel at the way these people received the gospel. Many of them were probably total pagans, deep into idolatry. Paul and his company came through and preached two or three sermons and the lives of these folks were radically and permanently changed. Overnight a church was formed. We will learn later that it was a triumphant church, with the news of it spreading all over. How unlikely is such a thing to happen today? In my ministry career I started one church and took on another one shortly after its birth. I can attest that in our “Christianized” western world, there is no church that starts off like the Thessalonians. It usually takes many months and often many years just to help a church to stand up on its own feet. Something has changed! Either the people have changed, or worse, the gospel we preach has changed. Truly, it no longer seems to be coming with power from on high. The preaching today often no longer results in full assurance (Gk. plerophoria ). See other usage of this Greek word in Hebrews 6:11 and 10:22.

Over the years we have heard many stories from the mission field where the gospel came with just such a power encounter as we see among the Thessalonians. On these occasions the power of the often-feared idols was devastated by the gospel. Witch doctors fled or were converted and mighty strongholds of idolatry came crashing down. The people then stood in awe and turned permanently to the Lord. Oh today that we could get such spiritual power back into our preaching! In Romans 1:16 we read: “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.” The apostles were walking examples of this power.

There were many instances in the Old Testament when such power was manifested. On one occasion, the Philistines captured the Ark of the Covenant and displayed it in the temple of their God Dagon. The next morning they found that Dagon had fallen on his face before the Ark. The Philistines sat Dagon back up, but the next morning, there was Dagon fallen once more before the Ark, and this time his head and hands were broken off (1 Sam. 5:1-5). The power of God is tough on idols, whether they be ancient or modern ones.

Imitators Of Apostles

You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit. 1 Thessalonians 1:6

The Thessalonians became imitators ( mimētai ) of Paul. We have pointed out in other places how it is from this Greek word that we get our word “mimic.” It is clear that they first mimicked Paul and then others began to mimic them. As Dr. Leon Morris has it, “the imitators in their turn were imitated.” [8] Unlike some pretenders today, Paul never asked people to just follow himself alone. He says in 1 Corinthians 11:1, “Follow my example, as I follow the example of Christ.”

At Thessalonica, just as was the case in Philippi and Berea, following Christ meant almost instant persecution. In Thessalonica, as at other places, the persecution originated with the Jews. When Paul preached, it was his custom to go to the Jews first (Rom. 1:16), so he always looked for a synagogue and often preached his first sermon there. His audience was usually made up of Jews, plus some God-fearing Gentiles who had attached themselves to the Jews. When the Jews rejected Paul’s preaching, he would then turn to the Gentiles. We can understand how great jealousy often erupted among the Jews as they saw Paul lead away the God-fearing Gentiles, as well as some of their own synagogue members and form them into a new church.

The suffering that resulted was often severe and even life-threatening. Morris describes the affliction (Gk. thlipsei ) in this way: “The word for ‘affliction’ outside the Bible usually denotes literal pressure, and that of a severe kind. The corresponding verb, for example, was used of pressing the grapes in wine-making till they burst asunder, and so metaphorically came to mean very great trouble.” [9]

In spite of the severe affliction, the new Thessalonian believers welcomed the gospel message with joy given by the Holy Spirit. “Such a complete transformation happens only when God’s elective purpose is at work in people.” [10] Their reaction reminds us of the earliest followers of Jesus. It is said of them: “The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name” (Acts 5:41). All this is amazing when we think of our human nature. The great reformer, John Calvin, remarks about it saying, “…Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.” [11]

“And so you became a model to all the believers in Macedonia and Achaia” (1:7). Not only did the Thessalonians mimic Paul but they became a model for others. The word for model is the Greek tupos, and it is the word from which our own word “type” is derived. It has to do with an impression made by a stamp or die. [12] Interestingly, it has to do with being formed by blows or pressures. Their bright, shining example became known all over Macedonia and Achaia. As the crusty old commentator, John Trapp says, they became “patterns of piety.” [13]

The Message Of The Lord Ringing Out

The Lord’s message rang out from you not only in Macedonia and Achaia— your faith in God has become known everywhere. Therefore we do not need to say anything about it, (1:8).

Some have thought that the beloved Priscilla and Aquila may have helped scatter the good news of the Thessalonians all the way to Corinth, where they later worked with Paul. The Christian Church commentator, James Burton Coffman exclaims: “What a triumph it was for Christianity to flourish in this ancient cradle of Western civilization!” [14]

We can just imagine the elation of Paul upon hearing this good news. He had no doubt spent many anxious weeks wondering how the Thessalonians were doing, and now their success was the talk of the town and the whole countryside. The expression “rang out” is made up of the Greek word exēchētai. It means to sound forth as a trumpet or as thunder. It also means to reverberate much like an echo. It is a word used nowhere else in the New Testament. [15]

Commentators, Jamieson, Fausset and Brown imagine how “…Christian merchants of Thessalonica who traveled in various directions, bearing ‘the word of the Lord’ with them, were virtually missionaries, recommending the gospel to all within reach of their influence by word and by example…” [16] English rector emeritus and commentator John Stott adds, “We might call it ‘holy gossip;’ It is the excited transmission from mouth to mouth of the impact which the good news is making on people.” [17]

Paul says, “…for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God,” (1:9). The reception given by the Thessalonians to the gospel was truly astounding. It immediately involved their turning from idol worship to serving and worshipping the true and Living God. It was equivalent to the rising of the bright morning sun after a long night of darkness and despair. Suddenly the light came on in these people’s hearts and they could never again be the same. In fact, they wanted to shout out the good news everywhere.

The word for turning from idols is the Greek epistrephō. Stott notes how this word eventually became almost a technical term for conversion. [18] Idols certainly have a poor effect upon humanity. The scripture assures us that we become like our idols: “Those who make them will be like them, and so will all who trust in them” (Psa. 115:8). Since idols are dumb (Psa. 115:4-7) they have a “dumbing down” effect upon humanity. Isaiah speaks of the utter foolishness of idolatry. He speaks of a man who cuts down a tree and uses half the wood to make a fire to warm himself and cook his meal. With the other half he carves out an idol, before which he bows down to worship (Isa. 44:16-17).

In the beginning God made humankind to rule over his creation (Gen. 1:26). He made them to rule over all the animals. Idolatry turns all this around and has humanity bowing down to images of birds, animals and other creatures. Yet, since Satan is involved in this process, idols take on a fearsome spiritual power. People become terrified to turn against their idols. It is only the power of the gospel that can break this fear and put joy, excitement and boldness into the hearts of the former idolaters. Stott says that people must have, “a personal encounter with Jesus Christ in which the spell of the idol is broken and the superior power of the living and true God is demonstrated.” Quoting a missionary, Stott adds, “idolatry bows and expires at Jesus’ name.” [19]

The Thessalonians turned from their idols to serve the Living God, “and to wait for his Son from heaven, whom he raised from the dead— Jesus, who rescues us from the coming wrath” (1:10). The Mennonite commentator, Jacob Elias remarks here, “This may be the oldest written testimony to the resurrection of Jesus.” [20] It is for certain the first witness of the Parousia or coming of the Lord Jesus to be seen in this epistle. Stott goes on to say that the Parousia will be mentioned in every chapter of both the Thessalonian letters. [21]

In this age we are at a loss to explain the sheer excitement early Christians had concerning the coming of the Lord. This was very much a part of all New Testament teaching but today, after two thousand years, this hope has grown exceedingly dim for moderns and post moderns. Early Christians knew that the coming or appearing of the Lord meant a number of wonderful things. It meant that all enemies would suffer an immediate and permanent defeat (1 Cor. 15:25). It meant that their own bodies would be instantly changed so that they would become like Christ (Rom. 8:23-25; Phil. 3:20-21; 1 Jn. 3:1-2). For dead saints it meant an instant resurrection, that they would even rise first of all (1 Thess. 4:16). Further, it assured them that they would reign with Christ on this earth and that their rule with Christ would go on uninterrupted forever and ever (Rev. 22:5). In light of their excitement Holmes asks us an important question, “Do we genuinely believe that the future will be defined by his return in glory?” [22]

The other important thing for early Christians was that they would be rescued from the coming wrath of God (cf. Rom. 1:18; 2:8-10; Eph. 2:3-5). For ages, God has been storing up his wrath for the evil of this world and its godless people. Paul says in Romans 2:5: “But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed.” Of course, for the believers Paul speaks these beautiful words: “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Rom. 5:9).

The Day of Wrath or Day of the Lord is a consistent theme in the prophets and throughout the New Testament. Unfortunately, our present age seems to no longer take this seriously or even think about it. It has certainly ceased to be a topic of sermons in the last half-century.

Footnotes

1. William Barclay, The Letters to the Philippians, Colossians, and Thessalonians, Revised Edition (Louisville: The Westminster Press, 1975), p. 181.

2. David Guzik, Commentary on 1 Thessalonians, David Guzik Commentaries on the Bible, 1997-2003, v. 1:1. https://enduringword.com/bible-commentary/1-thessalonians-1/

3. Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, V. 2 (Grand Rapids: Zondervan Publishing House, 1994), p. 844.

Chapter 1

1. Peter Pett, Commentary on 1 Thessalonians, Peter Pett’s Commentary on the Bible, 2013, v. 1:1. http://www.studylight.org/commentaries/pet/view.cgi?bk=51&ch=2.

2. John R.W. Stott, The Message of 1 & 2 Thessalonians (Downers Grove: Inter-Varsity Press, 1991), p. 29.

3. Michael W. Holmes, The NIV Application Commentary 1 And 2 Thessalonians (Grand Rapids: Zondervan, 1998), p. 43.

4. Robert Jamieson, A. R. Fausset, & David Brown, Commentary on 1 Thesssalonians, Commentary Critical and Explanatory of the Whole Bible, 1871-78, v. 1:3. http://www.studylight.org/commentaries/jfb/view.cgi?bk=51&ch=2.

5. Dr. Bob Utley, Free Bible Commentary, 1 Thessalonians, 2013, v. 1:3. http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_01.html

6. Cited in Barclay, The Letters to the Philippians, Colossians, and Thessalonians, p. 186.

7. Holmes, The NIV Application Commentary 1 And 2 Thessalonians, p. 49.

8. Quoted in Stott, The Message of 1 & 2 Thessalonians, p. 36.

9. Quoted in Guzik, Commentary on 1 Thessalonians, David Guzik Commentaries on the Bible, v. 1:6.

10. Barker & Kohlenberger, Zondervan NIV Bible Commentary, V. 2, p. 849.

11. John Calvin, Commentary on 1 Thessalonians, Calvin’s Commentary on the Bible,

12. Albert Barnes, Commentary on 1 Thessalonians, Barnes’ Notes on the New Testament, 1870, v. 1:7. http://www.studylight.org/commentaries/bnb/view.cgi?bk=51&ch=5.

13. John Trapp, Commentary on 1 Thessalonians, John Trapp Complete Commentary, 1865-1868, v. 1:7. http://www.studylight.org/commentaries/jtc/view.cgi?bk=51&ch=4.

14. James Burton Coffman, Commentary on 1 Thessalonians, Coffman Commentaries on the Old and New Testament (Abilene, TX: Abilene Christian University Press, 1983-1999), v. 1:7. http://www.studylight.org/commentaries/bcc/view.cgi?bk=51&ch=3.

15. A. T. Robertson, Commentary on 1 Thessalonians, Robertson’s Word Pictures of the New Testament, Broadman Press, 1932-33, Renewal 1960, v. 1:8. http://www.studylight.org/commentaries/rwp/view.cgi?bk=51&ch=2.

16. Jamieson, Fausset & Brown, Commentary Critical and Explanatory of the Whole Bible, v. 1:8.

17. Stott, The Message of 1 & 2 Thessalonians, p. 38.

18. Ibid., p. 39.

19. Ibid., p. 40-41 as quoted.

20. Jacob W. Elias, 1 and 2 Thessalonians, Believers Church Bible Commentary (Scottsdale, PA & Wataerloo, ONT: The Herald Press, 1995), p. 49.

21. Stott, The Message of 1 & 2 Thessalonians, p. 42.

22. Holmes, The NIV Application Commentary 1 And 2 Thessalonians, p. 56.