The Epistles To The Church In Thessalonica

by Micky Galloway

The church in Antioch sent Paul on a second journey beginning possibly in the spring of 51 AD (Acts 15:36-41). He took Silas with him and traveled through Syria and Cilicia. They came to Derbe and Lystra, where they found Timothy, who went with Paul and Silas throughout Phrygia and Galatia. They were forbidden by the Spirit to go into Asia or Bithynia (Acts 16:6). They passed through Mysia to Troas, the island of Samothrace, and then to Neapolis in Macedonia. At Philippi, Lydia (whose heart the Lord opened) and the jailor were baptized into Christ (Acts 16:14-34). Passing through Amphipolis and Apollonia, they came to Thessalonica, where Paul “as his custom was, went in unto them, and for three sabbath days reasoned with them from the Scriptures, opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, (said he,) I proclaim unto you, is the Christ. And some of them were persuaded, and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few” (Acts 17:2-4). This was the beginning of the church in Thessalonica.

The turmoil caused by the unbelieving Jews of Thessalonica compelled the brethren to send Paul and Silas to Berea where in the Jewish synagogues they found men “…more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, whether these things were so. Many of them therefore believed…” (Acts 17:11-12).

After teaching those in Beroea, Paul departed ahead of Silas and Timothy, southward into Achaia to Athens, possibly for the winter of 51-52 AD. He sent word to Silas and Timothy that they “should come to him with all speed” (Acts 17:14-15). It seems that some unforeseen circumstances had prevented them from coming to Athens. Paul then makes his first visit to Corinth where he stays a year and six months and “many of the Corinthians hearing believed, and were baptized” (Acts 18:5-11). This may have been from the spring of 52 AD to the fall of 53 AD. Here, Paul met Aquila and Priscilla, who had just come from Rome, from which Claudius Caesar had banished all Jews (cf. Acts 18:2). Silas and Timothy rejoined Paul in Corinth. First Thessalonians was written from here in about 52 AD. We know that it was written from Corinth, and not from Athens, because Silas and Timothy had already rejoined Paul (I Thessalonians 1:1 and Acts 18:5). Second Thessalonians was also written from Corinth not long after the first epistle, likely in the latter part of the year 53 AD. We know that it was soon after the first letter, because like the first letter, Silas was with Paul when Second Thessalonians was written.

The church in Thessalonica was an outstanding church. They had received the word of God and accepted as it “not as the word of men, but, as it is in truth, the word of God” (II Thessalonians 2:13). In I Thessalonians 1:9 we learn how they had “turned unto God from idols, to serve a living and true God.” In I Thessalonians 1:8-9 we also learn how that they had become “an ensample to all that believe in Macedonia and in Achaia.” The text further says, “For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything.” Paul commended these brethren in I Thessalonians 1:2-3, “We give thanks to God always for you all, making mention (of you) in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.”

However, they were not without problems. Their problems arose from false information. Most problems among brethren arise from a lack of understanding of NT teaching or a lack of respect for Bible authority. Many of them believed in the imminent return of Christ. Consequently, they had stopped working, providing for their families. Others thought their loved ones would be left behind at the Lord’s coming. Paul also warns them that persecution could cause them to lose their faith and therefore their hope of salvation.

Paul addressed these problems. First, regarding the imminent return of Christ that had caused some to neglect their domestic duties to provide for their families, Paul said, “If any will not work, neither let him eat” (II Thessalonians 3:10). He also reminded them of what he had already taught them while he was with them, “that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand; let no man beguile you in any wise: for (it will not be,) except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God. Remember ye not, that, when I was yet with you, I told you these things” (II Thessalonians 2:2-5). Certainly, this would fit the development of the Nicene Creed of 325 AD, and would encompass the errors of the Roman Catholic church throughout the centuries (cf. I Timothy 4:1-3). Both Paul and Peter had taught the unexpected nature of the Lord’s return, describing it as a thief in the night (I Thessalonians 5:2; cf. II Peter 3:10). Paul then warned them, “So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours” (II Thessalonians 2:15). Paul, nor any other inspired teacher, ever taught the imminent return of Christ. They were to reject these false claims.

Secondly, their concern was that those who were asleep in Christ would somehow be left in their graves at the coming of the Lord. Paul assured them that those who are alive in Christ will have no advantage over those who are dead in Christ. The dead in Christ will be raised first then those who are alive in Christ shall join them and meet the Lord in the air and so shall we ever be with the Lord, wherefore Paul said, “comfort one another with these words” (cf. I Thessalonians 4:13ff). Let me hasten to say that Paul in these verses is contrasting those who are alive and those who are dead “in Christ.” Those who are not “in Christ” are described as “the rest,” those “who have no hope” in verse 13.

Thirdly, regarding persecution. Paul comforted them by saying, “…we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure; (which is) a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer: if so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, (even) eternal destruction from the face of the Lord and from the glory of his might” (II Thessalonians 1:4-9). The justice of God will prevail. The rest promised to the righteous is the rest in heaven. Revelation 14:13 adds, “Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them.”

The exhortations and promises contained in these epistles bring comfort to the troubled souls of all who commit themselves to faithful service in the Lord’s kingdom.