Introduction: Who, What, When, Where, Why?
The author of 1 Thessalonians is stated in chapter
one, verse one and in chapter two verse eighteen. It is the apostle Paul. He
was Jewish from Tarsus, raised during the disapora, was raised by a family that
sent him as a young man to Jerusalem. Because of his outstanding intellect and
background in Tarsus they knew that he had a special talent and ability in
logic, in the Old Testament Scriptures and rabbinical tradition, so they sent
him to Jerusalem to study under one of the greatest rabbis of all time,
Gamaliel. He excelled at the school of Gamaliel beyond all of the other
students.
As he grew up he was zealous for Judaism, zealous for
the Pharisaical interpretation, and he became very hostile to Christians. So he
became the chief persecutor of Christians within the first year or two after
the resurrection of Christ as the church began to expand. He was responsible
for the imprisonment and execution of a number of Jewish believers.
He received a letter of authorization from the chief
council of the Sanhedrin in Jerusalem to pursue these Jewish Christians in
Damascus. On his way there he is confronted by the risen,
resurrected Lord Jesus Christ. Not in a vision, but this was the last
post-resurrection appearance of the Lord Jesus Christ on the earth. He
confronts Paul saying, ÒSaul, Saul, why are you
persecuting me?Ó Again and again Paul was resisting the convicting ministry of
God the Holy Spirit but at that time he finally breaks down and responds
positively to the gospel, recognizing what he had been hearing all along, that
Jesus was indeed the promised Messiah of the Old Testament.
He was given a mission at that point and that was to
be an apostle to the Gentiles. But that mission to the Gentiles did not mean
that he would ignore Jews. He recognized that during this transition period
especially, from the time of the death of Christ in AD
33 to the destruction of the temple in AD
70, that the Jews still had an opportunity to respond to the gospel message of
the kingdom. We see all through the book of Acts that the message in those
early years was still the opportunity for the Jews to repent and turn to Jesus
as the Messiah and the times of refreshing would come.
The apostle Paul is the author here based on the
internal evidence of 1 Thessalonians 1:1; 2:18. Internal evidence is simply
evidence from within the epistle itself. External evidence would be any
evidence outside of the epistle of 1 Thessalonians which
gives evidence to Paul having there and could have written this. That
would include the episode described by Luke in Acts chapter seventeen as well
as any other historical attestation from early church fathers later on.
Generally speaking external evidence and internal evidence for the Pauline
authorship of 1 Thessalonians is in complete agreement, complete agreement with
Acts 17, complete agreement with what we know of Paul. There is nothing there
to indicate that it could be written by somebody else.
In fact, for the first 1800 years of church history
there was no debate over the authorship of any of the Pauline epistles,
including 1 and 2 Thessalonians. Then in the early 19th century
there arose this new approach to biblical study called critical scholarship,
which is the foundation for what became known as liberal European Protestant
theology. In this there was basically a rejection of the authority of Scripture
that was an application of the concept of evolution—evolutionary ideas to
religion, evolutionary ideas to the development of the New Testament. The
assumption was not that the New Testament is what it says it is until evidence
is found to the contrary; the assumption was that nothing is what it claimed to
be unless hard evidence is found that it actually is. The view of liberal
Protestant theology was that this whole thing was made up, it couldnÕt have
possibly been written by the people who claimed to have written it, they were
too ignorant at that time to have written like this, or that the miracles could
not have taken place because that is a violation of everything we know from
reason and science. Their assumption was that it wasnÕt valid at all unless it
could be proven beyond any historical shadow of a doubt.
From that vantage point they questioned and doubted
everything. They doubted all of the Pauline authorship, Pauline authorship,
etc. All of that was just assumed to be the product of legend, that later on people
after 150-300 of Christianity only wrote these legends down and then the New
Testament came into effect, but not until about 250 or 300. Historically we now
have evidence from archaeology, from ancient writings, that show that is
completely false. Liberals have been forced to re-examine their belief and
today virtually no one doubts the Pauline authorship of the Thessalonian
epistles. There are still a few people who doubt the authorship of some of the
other epistles but for the most part it is very rare to find anyone today
doubting Pauline authorship of 1st or 2nd Thessalonians.
Why would somebody question PaulÕs authorship? Three
reasons were frequently cited. First, some said it is not as doctrinally
focused as some of his other epistles, and if it was
really the apostle Paul then it would be dense with doctrine. That is typical
of a lot of the reasoning from Protestant theology. They are just assuming that
whatever characterizes one thing must characterize everything. Often they come
along with vocabulary studies. This was especially true with the use of
computers in the 20th century. They ignore the fact that there are
different scenarios, different reasons, different audiences that these epistles
were written to, and so they are not always going to be talking about the same
thing.
The conservative view is that within the body of
PaulÕs letters they are going to address the whole realm of doctrine, and
Paul does not address eschatology in Romans or Colossians and certain other
epistles, but that is what is covered in Thessalonians. So when those are
included within the body of PaulÕs epistles then you have Paul addressing all
areas of theology. It is not necessary for PaulÕs letters to always cover the
same basic things.
So the first reason for questioning PaulÕs authorship
was that it is not as doctrinal as others. Again, that varies from epistle to
epistle. There is not much doctrine is Philemon, not as much perhaps in 2
Corinthians. Also we have to look at what they means by the use of the word
doctrine. Some are more personal than others, some are
more didactic and polemic than others. In fact, 1 Thessalonians has hardly any
polemics in it. By polemics is meant that he is interacting with a lot of false
teaching. It focus on encouragement and then in the
last two chapters on preparation for the Rapture and the end time, and to be
awake.
The second reason for questioning Pauline authorship
has been alluded to already. That is that there is a heavy emphasis in both 1
and 2 Thessalonians on future things, or what is known in theology as
eschatology. That is not emphasized in other Pauline epistles and so the
liberals came along and said, see, if it was Paul he
wouldnÕt be talking about eschatology. They are assuming something that is not
in evidence as they approach this. That is, that Paul is only interested in
soteriological issues and not eschatological issues. This is completely false
and it shows a very superficial, shallow view of the apostle Paul.
Others contend that Paul could not have written this
epistle because they claim there were certain differences between what is
reflected in Acts, assuming that he was only in Thessalonica for the three
weeks mentioned in Acts 17. The reality is he was probably there much longer,
maybe three or four months, but Luke only focuses on the opening part because
the emphasis of Luke is on the start of the persecution of Paul and how that
developed in running him out of town. It doesnÕt at all indicate that he was
only there for the three weeks. Initially the responders were Jewish but once
he left the synagogue there were a tremendous number of Gentiles who joined the
congregation, which is the same kind of thing we saw in our study of Acts when
we looked at what happened in the city of Antioch, Iconium, Lystra and Derbe.
The second issue in introduction is the date and
location. In other words, when did Paul write it, and where did he write it from? He wrote it approximately late 50, or more likely
early 51. It is from Corinth that he writes this epistle.
To whom is he writing? This is clearly stated again in
the first verse. He is writing to the church in Thessalonica, the body of
believers there who are by this time primarily Gentiles, though there is still
an element of Jewish background believers. He did not get as much of a positive
response from the Jewish community here as he had in other places. This city
was the capital of Macedonia and one of the most significant cities in Greece.
It has a population at that time of approximately 200,000.
The purpose for PaulÕs writing has to do with the
circumstances back in Thessalonica. He has heard from Timothy that the
Thessalonians are strong in their faith. Word about their faith has gone out to
various others in the region so that they are developing a reputation for their
faithfulness to the Word and their study of the Word. They are also facing a
lot of opposition. So there is always the threat of them giving up and caving
in to desire to just get along with those around them. Therefore Paul needs to
encourage them. The first part of this epistle is more personal in terms of a
personal challenge to them in light of the work that God has already begun in
that congregation. So he sent a letter of encouragement, a letter to challenge
them to be steadfast, to persevere in their spiritual walk.
So what Paul does at the beginning is remind them of
the way they had received the gospel. He is reminding them of what God had
already begun in their life; he reminds them of the things they had seen. For
example, v. 5 Òfor our gospel did not
come to you in word only.Ó In other words, in that context with the way the
philosophers of Greece operated it was more of an academic thing, an
intellectual curiosity and developing some sort of intellectual skill. So he
was saying it is not just a matter of coming in word only or just a message, it
was associated with the power of the Holy Spirit. They saw changed lives and
the power of the Holy Spirit was definitely present, and they came with an
inner conviction of their salvation. And they, v. 6 Òreceived the word in much
tribulation with the joy of the Holy Spirit.Ó They were definitely facing
opposition and a certain amount of hostility.
Part of that hostility involved a certain
amount of criticism of the apostle Paul and his ministry in Thessalonica. One
thing is for sure, the more that you stand for the truth in a pagan-rich
environment—and even though the Jews arenÕt pagan they are rejecting the
truth of GodÕs Word at this point—you will become a target, there will be
opposition. They are facing strong opposition just as Paul had experienced it
in other areas. So Paul is writing to them while down in Corinth, having gone
through several months of opposition, hostility, times when he was beaten,
times when he was put in prison, been kicked out of the
synagogues a couple of times, encouraging them as someone else who goes through
this hostility and opposition to stay with it, not to give up.
Paul then will connect in the first three chapters as
he reminds them of the impact the gospel had on them initially, and then in the
second chapter he gets into TimothyÕs ministry with them and the impact of the
gospel on their lives while Timothy was with them. By the time we get to
chapter four he is connecting that to the Rapture and to the second coming. So
there is a major theme in the epistle to be alert, to be ready, because Christ
could come at any time and we have to be ready for the Rapture, ready and
prepared for the next life and what will come after the Rapture at the judgment
seat of Christ, and our preparation for the eternal kingdom. That is a very
present reality for the apostle Paul.
The city of Thessalonica was founded in 316 BC
by Cassander, the son one of Alexander the GreatÕs generals and was associated
with the heirs of the Greek empire. He named it after his wife who was the
daughter of Philip II of Macedonia and a sister of Alexander the Great.
Originally there was a small town there called Therma. Today the town is known
as Salonica, or sometimes Thessalonica, and it is a major city in Greece.
During World War II there was a large Jewish population there, 60,000 of whom were killed in the holocaust. Much of ancient
Thessalonica is located under the modern city.
Biblically it is significant because it was one of the
places where the apostle Paul and Silas and Timothy established a church there.
From there a number of believers went out having ministries in other areas.
Some are mentioned: Aristarchus and Secundus are mentioned in Acts 19:29; 20:4
as two of PaulÕs travelling companions on his missionary journeys. Aristarchus
is also mentioned later in Acts 27:2 and Colossians 4:10, as well as Philemon
24 as one of PaulÕs travelling companions. The church there produced a number
of leaders who responded to PaulÕs challenging and were also part of his
entourage as he travelled on his missionary journeys.
Two epistles were written by Paul to the church at
Thessalonica from which we learn a lot about biblical prophecy, especially the
Rapture in 1 Thessalonians chapter four, the day of the Lord in 1 Thessalonians
5, and the Antichrist and some of the chronology related to the rise of the
Antichrist in 2 Thessalonians chapter two.
Outline of the epistle
1:1-10 PaulÕs commendation of their growth.
2:1-16 PaulÕs founding of the church and Paul defends
criticism of his ministry by reminding them of the circumstances that occurred
when he founded the church.
2:17-3:13 Paul reminds them of the impact of TimothyÕs
ministry amongst them.
4:1-12 Specific directions. GodÕs
expectation for their personal spiritual growth.
4:13-18 New revelation concerning the Rapture of the church.
5:1-11 Focus on the day of the Lord, which is what happens after
the Rapture in the Tribulation period.
5:12-24 A number of specific challenges and commands to each
individual believer.
In 1 Thessalonians we learn about God in terms of the
nature of God. There is the emphasis in 1;9 that there
is one living and true God. This states part of the purpose of the epistle and
this is an important verse: ÒFor
they themselves report about us what kind of a reception we had with you, and
how you turned to God from idols to serve a living and true God, [10] and to
wait for His Son from heaven, whom He raised from the dead, {that is} Jesus,
who rescues us from the wrath to come.Ó That is a sort of purpose statement for
this epistle.
We learn about God in
terms of theology proper, the reference to God as the living and true God who
has loved men and women: v.4, Òknowing, brethren beloved by God, {His} choice
of you.Ó And He has revealed Himself to them,
2:13 ÒFor this reason we also
constantly thank God that when you received the word of God which you heard
from us, you accepted {it} not {as} the word of men, but {for} what it really
is, the word of God, which also performs its work in you who believe.Ó This
again connects God with truth and the message of the gospel. And also this will
emphasize something about salvation in terms of faith alone by the last phrase.
In terms of revelation
about Jesus Christ he focuses on a number of things, specifically in verse 10, Òand to
wait for His Son from heaven, whom He raised from the dead, {that is} Jesus,
who rescues us from the wrath to come.Ó Here that term orge [wrath] when it is associated with the future
tense Òto come,Ó is not talking about the present divine discipline on unsaved
people and on a world of negative volition, it relates to that future period
known as the Tribulation or DanielÕs seventieth week.
We see that the Holy
Spirit imparts joy and truth in terms of the agent of revelation and prophetic
insight. 1:6, ÒYou also became imitators of us and of the Lord, having received
the word in much tribulation with the joy of the Holy SpiritÓ; 4:8, ÒSo, he who
rejects {this} is not rejecting man but the God who gives His Holy Spirit to
you.Ó That talks about the indwelling
and revelatory aspect of the Holy Spirit; 5:19, ÒDo not
quench the SpiritÓ—the role of the Holy Spirit in the present church age.
In terms of
sanctification Paul emphasizes the importance of living a holy life, growing in
our sanctification, 4:3 and 5:23.
The gospel is mentioned
in 1:5 in terms of its impact, the way they had received it: Òfor our gospel
did not come to you in word only, but also in power and in the Holy Spirit and
with full conviction; just as you know what kind of men we proved to be among
you for your sake.Ó It is mentioned again in 2:2-4, Òbut after we had already suffered
and been mistreated in Philippi, as you know, we had the boldness in our God to
speak to you the gospel of God amid much opposition. For our exhortation does
not {come} from error or impurity or by way of deceit; but just as we have been
approved by God to be entrusted with the gospel, so we speak, not as pleasing
men, but God who examines our hearts.Ó
It is also mentioned in
2:8, ÒHaving so fond an affection for you, we were well-pleased to impart to
you not only the gospel of God but also our own lives, because you had become
very dear to us.Ó Also in 3:2.
The greatest area of doctrine in this epistle has to
do with the future coming of Christ at the Rapture and then what happens after
the Rapture at the day of the Lord. It is in this epistle that we learn more
about the Rapture or the second coming than any of PaulÕs other epistles.
Background in Acts 17 which
focuses on PaulÕs initial visit to Thessalonica. What is important to remember
is the context as Luke is giving us a sort of travelogue as he goes first to
Philippi and where he meets hostility and is imprisoned and miraculously freed. They have been beaten badly by their captors and
should not have been. Acts
16:22 NASB ÒThe crowd rose up together against them, and the chief
magistrates tore their robes off them and proceeded to order {them} to be
beaten with rods.Ó They were not going to be a pleasant sight after they spent
the night in the jail and having been beaten, and they leave Philippi in that
condition. And it is only about a three or four-day walk from there to
Thessalonica. They wouldnÕt have been one of the most attractive travelling
groups by this time.
Acts 17:1 NASB
ÒNow when they had traveled through Amphipolis and Apollonia, they came to
Thessalonica, where there was a synagogue of the Jews.Ó Here Luke mentions a
synagogue whereas at Philippi there was not a synagogue. [2]
And according to PaulÕs custom, he went to them, and for three Sabbaths
reasoned with them from the Scriptures.Ó It was PaulÕs normal operating procedure
that he first went to the Jews and gave them an opportunity to respond to the
gospel. He ÒreasonedÓ with them. This is the Greek word dialegomai from which we get our word dialogue. It was a
technical term for laying out a rational case for something. He is building a
case for Jesus of Nazareth being the Messiah. For three Sabbaths he reasoned
with them from the Scriptures. That was his authority. What Scriptures does
Paul have? He has the Old Testament. Once again he is going back to Old
Testament Scripture to show and to demonstrate that Jesus is the Messiah.
That is very important
because we live in a day where there are a number of evangelical scholars who
reject the idea that there are messianic prophecies in the Old Testament. There
is really a tradition of this going back to the Protestant Reformation. At the
time of the Reformation there were a number of the Reformed theologians, Calvin
and others, who learned Hebrew by studying with the rabbis and picked up some
false interpretations from the Old Testament. They went back to a rabbi from
about the eleventh century AD
who had pretty much gone through and rearticulated a lot of the Old Testament
messianic prophecies that had always been understood by the Jews as messianic
and reinterpreted them so that they are fulfilled historically, not to be
necessarily future with the Messiah. In Luke 24 when Jesus is on the road to
Emmaus with two of His disciples and He goes through the Scriptures all through
the Old Testament showing how He fulfilled all of these messianic prophecies,
you wonder how anybody can do that.
But we live in an era
today when people are more impressed with new theories and new ideas than they
are with really studying the Scriptures. Scholarship today in evangelical
circles is no longer somebody who is a man of the Word who really knows the
Bible and can argue from the Bible. He is somebody who knows all of the
interpretations, what all the different commentators said, rather than really
knowing the text. Evangelicalism today has slipped into a form of scholasticism
or rabbinical theology where we argue more what theologians and pastors say
than from the Word of God. Nobody knows what the Bible says,
they just know what these different pastors, professors or scholars have said.
This gets us away from the Word.
The Word clearly
indicates that the Old testament revealed the Messiah.
Verse 3 of this chapters says: Òexplaining and giving
evidence that the Christ had to suffer and rise again from the dead, and
{saying,} ÔThis Jesus whom I am proclaiming to you is the Christ.ÕÓ Paul
clearly understood that the Old Testament predicted the suffering of the
Messiah and the resurrection of the Messiah.
Acts 17:4 NASB
ÒAnd some of them were persuaded and joined Paul and Silas, along with a large
number of the God-fearing Greeks and a number of the leading women.Ó In verse 3
the word ÒexplainingÓ is the word dianoigo
which means to open up their minds. He is opening up
the Word so that they can think about it in terms of the claims of the Old
Testament. The second word ÒevidenceÓ is a technical word
which means to demonstrate your argument logically. So he is
demonstrating logically from the Scripture that Jesus is the Messiah.
Notice the result. Some
of the Jews were persuaded and a great multitude of the gentiles. So this is
going to be primarily a Gentile congregation.
Then we have a contrast:
the Jews who were not persuaded. This is the majority in the synagogue. They
became jealous. Acts 17:5 NASB ÒBut the Jews, becoming jealous and
taking along some wicked men from the market place, formed a mob and set the
city in an uproar; and attacking the house of Jason, they were seeking to bring
them out to the people. [6] When they did not find them, they {began} dragging
Jason and some brethren before the city authorities, shouting, ÔThese men who
have upset the world have come here also.ÕÓ Apparently they have heard from
others about Paul in Derbe, lystra and Iconium as well as Philippi.
Acts 17:7 NASB
Òand Jason has welcomed them, and they all act contrary to the decrees of
Caesar, saying that there is another king, Jesus. [8]
They stirred up the crowd and the city authorities who
heard these things. [9] And when they had received a pledge from Jason and the
others, they released them.Ó
As
a result of this.
Acts 17:10 NASB ÒThe brethren immediately sent Paul and Silas away
by night to Berea, and when they arrived, they went into the synagogue of the
Jews.Ó So that is all that we see dealing with their time in Thessalonica.