1st and 2nd Thessalonians Paul's Letters to the Churches Affirming the Believer

By Practical Christianity Foundation

Empowering the Church In his second epistle to the Corinthian Church, the apostle Paul empowered the church by affirming that God's strength and power is revealed and works in our weakness. The apostle empowered the church with God's strength after having confronted the immorality, doctrinal confusion and frequent disputes that had become commonplace among the Corinthian believers. Paul's message to this church was simple yet powerful: Consider the values of Christ's redemption and realign your thinking with God's instructions.
Although this letter was written to admonish, instruct and encourage the early church, they are just as relevant to us today.
This verse-by-verse devotional study, complete with engaging commentary and practical life applications, will challenge you to pursue a closer walk with Jesus Christ and grow in the faith.

• Language: English
• Publisher: Practical Christianity Foundation
• Release date: Aug 21, 2020
• ISBN: 9781600980756

Book preview

3:18).

1st THESSALONIANS

Thessalonica (view image) was the largest city in Macedonia (view image) and was the capital of one of the four Roman districts of Macedonia. It was located on the Thermaic Bay, making it a primary city of the Mediterranean trade routes. It was named in 315 B.C. by Cassander for his wife, the half-sister of Alexander the Great. (view image)¹ The population of the city may have been as much as 200,000 in Paul’s day and boasted a large Jewish population.² The city retained its importance and continues to this day as Saloniki, the most important town in eastern Greece.³

Paul planted the church in Thessalonica about A.D. 51 on his second missionary journey. (view image) Paul did not stay in Thessalonica long enough to instruct the believers fully because the Jews who opposed the Gospel drove him out. He escaped to Berea about fifty miles (80 km) to the west. However, the Thessalonian Jews had followed him to continue their protest against his message, ultimately driving him out of the city. Paul again escaped but left Silas and Timothy there to continue the ministry. Paul went further south to Athens (view image), a journey of nearly two hundred miles (322 km).

When they reached Athens, Paul was so concerned about the young church in Thessalonica (view image) that he sent Timothy to help them. By the time Timothy returned from his trip to Thessalonica, Paul had traveled to Corinth (view image). There Timothy told Paul that the believers in Thessalonica were enduring persecutions very well and that some had died for their faith. This prompted Paul to write this Thessalonian letter about A.D. 52, encouraging these believers to endure the persecution of those who did not believe. Even if they died for Christ’s sake, they were at no disadvantage since they would ultimately be victorious when the Lord returned again.

The name Thessalonica means victory over the tossing of law: victory over falsity.⁴ Even though this Macedonian (view image) city was named for Cassander’s wife, there is a sense in which the name of the city describes the Christians who lived there. Despite the persecution they faced on a daily basis, the truth of Christ’s Gospel and the reality of the salvation bestowed upon them gave them confidence in Christ, their Savior, and victory over those who lived in the falseness of unbelief. Throughout the letter, Paul continued to emphasize the victorious truth found only in Jesus Christ, the true Messiah. He was also very encouraged by the faith these believers in Thessalonica demonstrated.

This first letter to the believers at Thessalonica (view image) was Paul’s earliest letter written from Corinth (view image). Even though Silas and Timothy told Paul about the loyalty of the Thessalonian Christians to Jesus Christ, they also reported some errors in the interpretation of Paul’s teaching. As Paul encouraged them to continue faithfully in the face of persecution, he also corrected these misunderstandings. Both his encouragement and his corrections were couched in the context of the believers’ enduring hope in the resurrection of the dead and Christ’s Second Coming.

1. Robert B. Hughes, J. Carl Laney, and Robert B. Hughes, Tyndale Concise Bible Commentary, The Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 615.

2. Hughes, Laney, and Hughes, Tyndale Concise Bible Commentary, 615.

3. M. G. Easton, Easton’s Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897), 664.

4. Stelman Smith and Judson Cornwall, The Exhaustive Dictionary of Bible Names (North Brunswick, NJ: Bridge-Logos, 1998), 237.

ALEXANDER THE GREAT — Macedonian conqueror, (356–323 B.C.).

His life has influenced history and culture for more than two millennia, down to the present time. He was a brilliant organizer and military strategist, but his greatest achievement was the Hellenization of the empire he won. This Greek cultural influence was a unifying element among many diverse peoples, although among the Jews it produced cultural and religious conflict.

The introduction of the Greek language throughout this empire also had far-reachingeffects. The Old Testament was translated into Greek in Alexandria, Egypt, and the New Testament books were written in that language. The earliest Christian missionaries were bilingual, so that it was possible to bring the gospel to the Jew first, and also to the Greek.

Alexander was the son of an illustrious father, Philip II of Macedon, whose magnificent tomb has only recently come to archaeological light. A seasoned military leader in his teens, Alexander succeeded to the throne at the age of 20 after the assassination of his father. After putting down the rebellions that broke out at his father’s death, Alexander crossed the Dardanelles and conquered Asia Minor.

In 333 B.C. he met and defeated the vaunted Persian army of Darius III at Issus, in a battle which had a lasting historical significance. Moving down the Mediterranean coast, he captured Sidon, Tyre, and Gaza. Reaching Egypt in 332 B.C., he was hailed by the oracle of Amon at Siwa as the divine pharaoh. He founded Alexandria, one of the more than 60 cities he established with this name, and then pushed on to the East. At Arbela (331 B.C.) he again defeated the Persians. When he reached Persia, he seized the cities of Susa, Persepolis, and Ecbatana. He forged eastward until he reached the Indus River; here, with his troops worn out and threatening mutiny, he turned back toward the West. He died in Babylon in 323 B.C., a victim of fever, exhaustion, and dissipation, and master of an empire that stretched from the Danube to the Indus and south to the Egyptian Nile.¹

¹ Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988). 50-51.

ATHENS — Athens was named for the Greek goddess Athena, whose world-renowned temple, the Parthenon, stood on top of the Acropolis in the heart of town. The Acropolis is located 4 miles east of Piraeus, the port of Athens in the southern province of Greece known as Achaia.

Athens was known as the center of classical studies in philosophy and literature in the ancient world. It typified the Hellenistic culture that permeated the world after the time of Alexander the Great in the fourth century B.C. Poets, philosophers, authors, sculptors and architects gave Greece its renown. Paul the apostle, a Jew from Tarsus, which also was a famous educational center, knew Greek poets and quoted them in his address to Athenian officials on Mars Hill (Acts 17:28).

However, by the time of the New Testament, Athens, unlike the great cities of the time such as Antioch of Syria, Ephesus, Alexandria, Rome and even Corinth, could only be described as a provincial backwater, a small university town of about twenty-five thousand people, more concerned with ideas than commerce and living in the memories of its glorious history.¹

The Acropolis at Athens (Vol 11; Greece; tb011501034)

¹ J. R. McRay, Athens, ed. Craig A. Evans and Stanley E. Porter, Dictionary of New Testament background: a compendium of contemporary biblical scholarship (Downers Grove, IL: InterVarsity Press, 2000) 139.

BEREA — The modern Verria, a city of S Macedonia probably founded in the 5th century BC. In New Testament times it was evidently a prosperous center with a Jewish colony. When Paul and Silas were smuggled out of Thessalonica to avoid Jewish opposition (Acts 17:5–11), they withdrew to Beroea, 80 km away. Here they received a good hearing until the pursuit caught up with them. Beroea was the home of Sopater (Acts 20:4).¹

S Macedonia probably founded in the 5th century S South, southern

¹ J. H. Paterson, Beroea, Berea, ed. D. R. W. Wood et al., New Bible dictionary (Leicester, England: InterVarsity Press, 1996) 130.

CORINTH — Prominent city of Greece, formerly the capital of the ancient province of Achaia, in which the apostle Paul preached. The site of ancient Corinth lies to the west of the isthmus separating the Peloponnesian peninsula from mainland Greece. The ancient ruins, largely of Roman origin, are situated about eight/tenths of a mile (1.3km) from present-day Corinth. The area was inhabited from Neolithic times.

Corinth is dominated by an outcrop of rock known as Acrocorinth (Upper Corinth). The grandeur of the Greek period is evident in the remains of the temple of Apollo, whose massive columns dominate the site. Entrance to the ancient city is by means of a very broad avenue which lies in a straight line from the city gate. That avenue ends in the marketplace, with roads leading from there to the Acrocorinth. In the apostolic period the city was a bustling commercial and industrial center boasting a population of almost 700,000.¹

¹ Walter A. Elwell and Barry J. Beitzel, Baker encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988) 513–514.

MACEDONIA — Roman province in NT times, beginning as a kingdom in the 7th century B.C. Little is known about the first several centuries of its history, but with the coming to power of the Greek king Philip II (359–336 B.C.), and especially his son Alexander III (the Great, 336–323 B.C.), Macedonia became a world power. After Alexander’s death, the empire was divided among his successors into several regions, one of them the original Macedonian kingdom. Instability held sway for the next 150 years, and in 167 B.C. Macedonia came under Roman rule. Initially divided into four districts by the Romans (Acts 16:12 is a possible reference to this division), this territory was made into a Roman province in 14 B.C. with Thessalonica as its capital. Briefly, from A.D. 15–44, Macedonia was combined with Achaia and Moesia (other parts of Greece) into one large province; however, in A.D. 44, the three were again separated. Macedonia’s importance continued through the Roman era, and it remained a separate entity down to modern times, though at present no Macedonian state exists.

The Roman province of Macedonia included the northern region of Greece and southern sections of present-day Yugoslavia and Bulgaria. Noted for its gold, silver, timber, and farm lands, the region also served as a land route for trade between Asia and the West. Shortly after the Romans incorporated Macedonia as a province they built the Via Egnatia, a paved road over 500 miles long, running from the Adriatic coast to the Aegean, no doubt traveled by the apostle Paul as he moved through the Macedonian cities of Neapolis, Philippi, Amphipolis, Apollonia, and Thessalonica (Acts 16:11, 12; 17:1).

The gospel was introduced to Europe by way of Macedonia when Paul responded to a vision while on his second missionary journey (Acts 16:9–12). Details of that work, centering in Philippi and Thessalonica, are described in Acts 16:11–17:15. On his third journey, though delayed initially (19:21, 22), Paul later returned to Macedonia, and again after a stay in Corinth (20:1–3; see 1 Corinthians 16:5; 2 Corinthians 1:16 and 2:13 for other references to Macedonian visits).

Macedonian believers played an important part in the collection Paul gathered for the poor in Jerusalem (Romans 15:26; 2 Corinthians 9:2, 4); Paul commended them for their liberality (2 Corinthians 8:1, 2). He also praised them for their example of faith, even in times of adversity (7:5; 1 Thessalonians 1:7), and for their love of others (1 Thessalonians 4:10). Some of the Macedonians worked directly with Paul in carrying out the gospel commission (Acts 19:29; 20:4; 27:2), and he addressed letters to churches in two Macedonian cities, Philippi and Thessalonica.¹

¹ Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988). 1372-73.

SILAS — Apparently, the Greek and Latin forms of the same name, possibly derived from Aramaic or Hebrew name Saul. Leader in the early Jerusalem church. He accompanied both Peter and Paul on separate missionary journeys.

One of his first missions was to carry news of the Jerusalem conference to the believers at Antioch (Acts 15:22). He and Paul left Antioch together on a mission to Asia Minor (15:40–41) and later to Macedonia. In Philippi the two were imprisoned (16:19–24), but they later won the jailer and his family to the Lord after God delivered them from prison.

Later in his ministry Silas teamed with Peter on missions in Pontus and Cappadocia. He also served as Peter’s scribe, writing the first letter from Peter and perhaps other letters. Many believe that he composed and arranged most of the letter since Peter probably had little education.¹

¹ Silas, Silvanus, Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen and Trent C. Butler (Nashville, TN: Holman Bible Publishers, 2003). 1502.

THESSALONICA — Name of modern Thessaloniki, given to the city about 315 B.C. by Cassander, a general of Alexander the Great. He founded the city in that year, naming it after his wife who was the daughter of Philip II and half sister of Alexander. Located on the Thermaic Gulf (Gulf of Salonika) with an excellent harbor—and at the termination of a major trade route from the Danube—it became, with Corinth, one of the two most important commercial centers in Greece. In the Roman period it retained its Greek cultural orientation and functioned as the capital of Macedonia after 146 B.C. See Macedonia.

When the Apostle Paul visited the city, it was larger than Philippi and reflected a predominantly Roman culture. Thessalonica was a free city, having no Roman garrison within its walls and maintaining the privilege of minting its own coins. Like Corinth, it had a cosmopolitan population due to the commercial prowess of the city. The recent discovery of a marble inscription, written partly in Greek and partly in a Samaritan form of Hebrew and Aramaic, testifies to the presence of Samaritans in Thessalonica. The book of Acts testifies to the presence of a Jewish synagogue there (17:1).

Since most of the ancient city still lies under modern Thessaloniki, it has been impossible to excavate it. However, in the center of town, a large open area has been excavated revealing a Roman forum (marketplace), about 70 by 110 yards, which dates from about A.D. 100 to 300. An inscription found in the general area, dating to 60 B.C., mentions an agora (Gk. for the Roman forum) and opens the possibility that a Hellenistic marketplace was located here just prior to the construction of this Roman one. In Hellenistic times there was a stadium, a gymnasium, and a temple of Serapis in the city. A third-century odeum (small theater) is preserved on the east side of the forum.

The authenticity of Acts has been questioned due to Luke’s mention of Roman officials in Thessalonica by the name of politarchs (Acts 17:6), who are otherwise unknown in extant Greek literature. However, a Roman arch at the western end of ancient Vardar Street contained an inscription from before A.D. 100 that began, In the time of the Politarchs. Several other inscriptions from Thessalonica, one of them dating from the reign of Augustus Caesar, mention politarchs.¹

¹ John McRay, Thessalonica, ed. Chad Brand et al., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003) 1590–1591.

TIMOTHY — One of Paul’s most significant traveling companions and coworkers. Timothy was already a Christian (probably converted during the apostle’s first missionary journey) when Paul and Silas passed through Lystra, Timothy’s home, during the second missionary journey (Acts 16:1; cf. 14:6–8, 21). Timothy’s mother was Jewish but a believer, and his father, probably deceased, a Gentile. Timothy had not been circumcised, but had received some training in the Jewish scriptures (2 Timothy 3:15). Wanting Timothy to join him and Silas, Paul circumcised the young disciple so that traveling with the son of a marriage regarded as illegal according to Jewish law would not be such an immediate hindrance to work among Jews (Acts 16:2–3).

Forced to leave Macedonia for Athens, Paul left Timothy and Silas behind in Macedonia (17:1–15). When Timothy joined Paul at Athens, the apostle sent him back northward to Thessalonica (1 Thessalonians 3:1–2). When they were rejoined at Corinth, Timothy again worked alongside Paul (Acts 18:5; 2 Corinthians 1:19). His name occurs with Paul’s in the letters to Thessalonica written from Corinth (1 Thessalonians 1:1; 3:6; 2 Thessalonians 1:1). Again on his third missionary journey, Paul sometimes had Timothy with him as an assistant and sometimes sent him to some location where help was needed but where the apostle could not himself be present (Acts 19:22; 1 Corinthians 4:17; 16:10; 2 Corinthians 1:1). When Paul was in Corinth on the eve of his journey to Jerusalem, and at least during part of that journey, Timothy was with Paul (Acts 20:4; Romans 16:21). Later Timothy worked at Ephesus (1 Timothy 1:3), perhaps going there while Paul went on to Jerusalem. If Philippians, Colossians, and Philemon were written from Rome, then Timothy was there with Paul at least for a short time (Philippians 1:1; 2:19; Colossians 1:1; Philemon 1).

Toward the end of Paul’s life, Timothy proved to be an especially significant helper whose faithful service was remembered by the apostle, as 2 Timothy bears witness (cf. 1 Corinthians 4:17; Philippians 2:22). Paul indeed wanted Timothy to be with him (2 Timothy 4:9, 21). It appears that alongside his faithfulness was a timidity on Timothy’s part, which Paul considered a difficulty, and problems with physical health as well (1 Timothy 4:12; 2 Timothy 1:7; 4:1–5). At some time during his career as a Christian worker Timothy was imprisoned (Hebrews 13:23).¹

¹ Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987). 1006.

1 Thessalonians 1:1–4

1:1 From Paul, Silas, and Timothy. To the church at Thessalonica united with God the Father and the Lord Jesus Christ. Good will and peace are yours!

Paul wrote this letter with Silas and Timothy, his coworkers, to the young church in Thessalonica (view image). These three men had founded the church in Thessalonica, became friends to many, and took a vested interest in the members’ spiritual well-being.

Earlier, Paul had barely escaped the clutches of Jewish opponents to the Gospel in Thessalonica (Acts 17:10). Some time later, Timothy had been dispatched to see how they were doing and to report his findings to Paul. Timothy returned to Paul in Corinth (view image) and reported all of the news about the believers in this thriving Roman city. Paul responded with this letter of encouragement and instruction.

As Paul began his letter, he greeted them in the unity they possessed because of their Christian faith. God’s grace and peace are the inherited promise God gives to all believers when they are saved. Therefore, Paul encouraged the Thessalonians with these words, reminding them that they already possessed these blessings. Good will, kindness, and grace are given to human beings by God not because humanity deserves them but because God chooses to do so based solely on the work of His Son completed on Calvary’s Cross. The work of redemption satisfies Almighty God’s justice, removing the penalty of man’s rebellion and showering believers with His grace, mercy, kindness, and good will (John 1:17).

1:2 We always thank God for all of you as we remember you in our prayers.

As Paul went about his daily tasks, he often thought about their Christian brothers and sisters in Thessalonica (view image). Paul’s concern for their spiritual well-being was not some momentary thought but an ongoing moment-by-moment prayer on their behalf. They rejoiced as they remembered their times together. The Good News received through Timothy’s visit reported a blessed answer to their prayers. To see the fruit of their labor give birth to such genuine growth in the faith of these dear friends gave cause for rejoicing. Although the Holy Spirit was the One Who actually brought them to Christ and engendered their growth in the faith, Paul was happy to see how God had used them in the process.

1:3 In the presence of our God and Father, we never forget that your faith is active, your love is working hard, and your confidence in our Lord Jesus Christ is enduring.

Paul asserted that he and his coworkers lived, worked, and prayed in the presence of God, the Father. How is this possible? Many assume that they enter God’s holy presence when they die and enter the heavenly gates. However, that would leave believers in a woeful condition of despair. This is not what Jesus promised. One of Jesus’ most powerful assertions was His promise that He gives His children an abundant life that overflows with His vitality and joy (John 4:12–14). When individuals are born again, they are brought by the Holy Spirit into the presence of God, reconciled by the blood of His Son, Jesus. During moments of quiet prayer, believers can acknowledge their position in Christ and bow before the throne of the One Who created them, redeemed them, and provided the pathway for their reconciliation. While it is true that all people exist within the presence of the omniscient, all-powerful God, those who have been redeemed live within the scope of His love and forgiveness.