1 Thessalonians

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE

THESSALONIANS

[1] [2]

[3] [4]

[5]

INTRODUCTION

The AUTHENTICITY of this Epistle is attested by

IRENÆUS

[Against Heresies, 5.6.1], quoting

1Th 5:23;

CLEMENT OF

ALEXANDRIA

[The Instructor, 1.88], quoting

1Th 2:7;

TERTULLIAN

[On the Resurrection of the Flesh, 24], quoting

1Th 5:1;

CAIUS in

EUSEBIUS' Ecclesiastical History [6.20];

ORIGEN [Against Celsus, 3].

The OBJECT OF THE EPISTLE.--Thessalonica was at

this time capital of the Roman second district of Macedonia

[LIVY, Histories, 45.29]. It lay on the bay

of Therme, and has always been, and still is, under its modern name

Saloniki, a place of considerable commerce. After his imprisonment and

scourging at Philippi, Paul

(1Th 2:2)

passed on to Thessalonica; and in company with Silas

(Ac 17:1-9)

and Timotheus

(Ac 16:3; 17:14,

compare with

1Th 1:1; 3:1-6;

2Th 1:1)

founded the Church there. The Jews, as a body, rejected the Gospel when

preached for three successive sabbaths

(Ac 17:2);

but some few "believed and consorted with Paul and Silas, and of the

devout (that is, proselytes to Judaism) Greeks a great multitude, and

of the chief women not a few." The believers received the word

joyfully, notwithstanding trials and persecutions

(1Th 1:6; 2:13)

from their own countrymen and from the Jews

(1Th 2:14-16).

His stay at Thessalonica was doubtless not limited to the three weeks

in which were the three sabbaths specified in

Ac 17:2;

for his laboring there with his hands for his support

(1Th 2:9;

2Th 3:8),

his receiving supplies there more than once from Philippi

(Php 4:16),

his making many converts from the Gentiles

(1Th 1:9;

and as two oldest manuscripts read,

Ac 17:4,

"of the devout and of the Greeks a great multitude,"

Ac 17:4),

and his appointing ministers--all imply a longer residence. Probably as

at Pisidian Antioch

(Ac 13:46),

at Corinth

(Ac 18:6, 7),

and at Ephesus

(Ac 19:8, 9),

having preached the Gospel to the Jews, when they rejected it, he

turned to the Gentiles. He probably thenceforth held the Christian

meetings in the house of Jason

(Ac 17:5),

perhaps "the kinsman" of Paul mentioned in

Ro 16:21.

His great subject of teaching to them seems to have been the coming and

kingdom of Christ, as we may infer from

1Th 1:10;

2:12, 19; 3:13; 4:13-18; 5:1-11, 23, 24;

and that they should walk worthy of it

(1Th 2:12; 4:1).

And it is an undesigned coincidence between the two Epistles and

Ac 17:5, 9,

that the very charge which the assailants of Jason's house brought

against him and other brethren was, "These do contrary to the decrees

of Cæsar, saying that there is another king, one Jesus."

As in the case of the Lord Jesus Himself

(Joh 18:33-37; 19:12;

compare

Mt 26:64),

they perverted the doctrine of the coming kingdom of Christ into a

ground for the charge of treason against Cæsar. The result was,

Paul and Silas were obliged to flee under the cover of night to Berea;

Timothy had probably preceded him

(Ac 17:10, 14).

But the Church had been planted, and ministers appointed; nay, more,

they virtually became missionaries themselves for which they possessed

facilities in the extensive commerce of their city, and both by word

and example were extending the Gospel in Macedonia, Achaia, and

elsewhere

(1Th 1:7, 8).

From Berea, also. Paul, after having planted a Scripture-loving Church,

was obliged to flee by the Thessalonian Jews who followed him thither.

Timothy (who seems to have come to Berea separately from Paul and

Silas, compare

Ac 17:10,

with Ac 17:14)

and Silas remained there still, when Paul proceeded by sea to Athens.

While there he more than once longed to visit the Thessalonians again,

and see personally their spiritual state, and "perfect that which was

lacking in their faith"

(1Th 3:10);

but (probably using the Thessalonian Jews as his instruments,

Joh 13:27)

"Satan hindered" him

(1Th 2:18;

compare

Ac 17:13).

He therefore sent Timotheus, who seems to have followed him to Athens

from Berea

(Ac 17:15),

immediately on his arrival to Thessalonica

(1Th 3:1);

glad as he would have been of Timothy's help in the midst of the cavils

of Athenian opponents, he felt he must forego that help for the sake of

the Thessalonian Church. Silas does not seem to have come to Paul at

Athens at all, though Paul had desired him and Timothy to "come to

him with all speed"

(Ac 17:15);

but seems with Timothy (who from Thessalonica called for him at Berea)

to have joined Paul at Corinth first; compare

Ac 18:1, 5,

"When Silas and Timothy were come from Macedonia." The Epistle

makes no mention of Silas at Athens, as it does of Timothy

(1Th 3:1).

Timothy's account of the Thessalonian Church was highly favorable.

They abounded in faith and charity and reciprocated his desire to see

them

(1Th 3:6-10).

Still, as nothing human on earth is perfect, there were some defects.

Some had too exclusively dwelt on the doctrine of Christ's coming

kingdom, so as to neglect the sober-minded discharge of present duties

(1Th 4:11, 12).

Some who had lost relatives by death, needed comfort and instruction in

their doubts as to whether they who died before Christ's coming would

have a share with those found alive in His kingdom then to be revealed.

Moreover, also, there had been committed among them sins against

chastity and sobriety

(1Th 5:5-7),

as also against charity

(1Th 4:3-10; 5:13, 15).

There were, too, symptoms in some of want of respectful love and

subordination to their ministers; others treated slightingly the

manifestations of the Spirit in those possessing His gifts

(1Th 5:19).

To give spiritual admonition on these subjects, and at the same time

commend what deserved commendation, and to testify his love to them,

was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth,

where Timothy and Silas rejoined him

(Ac 18:5)

soon after he arrived there (compare

1Th 2:17)

in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately

after having received from Timothy the tidings of their state

(1Th 3:6)

in the winter of A.D. 52, or early in 53. For it

was written not long after the conversion of the Thessalonians

(1Th 1:8, 9),

while Paul could speak of himself as only taken from them for a

short season

(1Th 2:17).

Thus this Epistle was first in date of all Paul's extant

Epistles. The Epistle is written in the joint names of Paul, Silas,

and Timothy, the three founders of the Thessalonian Church. The plural

first person "we," is used everywhere, except in

1Th 2:18; 3:5; 5:27.

"We" is the true reading,

1Th 4:13.

The English Version "I," in

1Th 4:9

1Th 5:1, 23,

is not supported by the original [EDMUNDS].

The STYLE is calm and equable, in accordance with the subject

matter, which deals only with Christian duties in general, taking for

granted the great doctrinal truths which were not as yet disputed.

There was no deadly error as yet to call forth his more vehement bursts

of feeling and impassioned argument. The earlier Epistles, as we should

expect, are moral and practical. It was not until Judaistic and

legalizing errors arose at a later period that he wrote those Epistles

(for example, Romans and Galatians) which unfold the cardinal doctrines

of grace and justification by faith. Still, later the Epistles from his

Roman prison confirm the same truths. And last of all, the Pastoral

Epistles are suited to the more developed ecclesiastical constitution

of the Church, and give directions as to bishops and deacons, and

correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the

fact that these two Epistles are among the very few of Paul's writings

in which no quotation occurs from the Old Testament.