PREFACE
I have finished my exposition on Paul's epistle to the Colossians this morning and am now beginning my studies in Paul's First Epistle to the Thessalonians. I can't tell you how much it means to me to have the time that I have to put in studying these Epistles of Paul. I have finished Romans, 1 & 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, and now 1 & 2 Thessalonians. I have learned so much in searching out some of the expositors that teach from the grace perspective and being able to check my own translation and exposition with them. I believe that grace is the final court of law in all New Testament studies. In my studies I have attempted to keep my comments as close to the context of the passages I am studying as my ability allows me, being a very average believer, for I have no supernatural gift, so I must depend on the Holy Spirit to continue to guide me, so that my exegesis stays in line with the great deduction of God's wonderful grace. I am using my usual format of writing the verse out in the King James Authorized Version, and then following it with my literal Greek translation (LGT), with the help of several conservative Greek scholars from the Past, namely, A.T. Robertson, Marvin Vincent, Albert Barnes, John Eadie, John Chrysostom, John Calvin, and J. Vernon McGee. I receive great blessings in my studies, and I hope you enjoy them too, and I pray that God will bless us as we study His Wonderful Word.
INTRODUCTION
BACKGROUND
On his second missionary journey (c. A.D. 49) Paul and his companions, Silas and Timothy, came from Philippi to Thessalonica and founded the Christian church there (Cf. 1 Thess. 1:1, 1 Thess. 1:5-8; 1 Thess. 2:1-14; 1 Thess. 3:1-6; Phil. 4:16 and Acts 17:1-10; 18:5.) The congregation was largely Gentile-Christians (1 Thess. 1:9; 2:14; Acts 17:4) although Aristarchus, a Jewish Christian, is specifically mentioned in Acts 20:4; Col. 4:10f.
The account of Acts (17:2) may indicate that Paul worked in Thessalonica three to four weeks, although some scholars maintain that this period of three Sabbaths was a reference only to the ministry in the synagogue, and thus they predicate a longer overall ministry in the city, perhaps as much as six months.
The church grew swiftly both numerically and spiritually. In fact, so gratifying had been their progress that Paul describes them as exemplary for the saints in Macedonia and Achaia (1 Thess. 1:7f.) But the work of Paul and his companion had not been easy in Thessalonica. The Jews had stirred up the rabble of the city against Paul and Silas, so that they had to flee by night to Berea (Acts 17:5ff.)
The Bereans welcomed the message and made diligent study of the Scriptures to see whether what Paul proclaimed was true. But even as the apostle was enjoying success, the Jews at Thessalonica, hearing about the results, came to Berea in order to stir up a riot against God's servants. The result was that, while Silas and Timothy were left behind in Berea to give support to the infant church, Paul himself was sent away to the coast (Acts 17:14). Those who escorted him brought him as far as Athens (Acts 17:15). Paul requested Silas and Timothy to come to him as soon as possible (Acts 17:15).
While awaiting the arrival of Silas and Timothy, Paul continued to proclaim the message of the Gospel (Acts 17:16-34) From 1 Thessalonians 3:1, 2 we learn that Timothy had left Berea and had joined Paul in Athens. It is probable (though not certain) that Silas had also joined Paul at Athens. One thing is clear; the apostle was deeply concerned about the state of the recently founded church in Thessalonica. Twice he had made plans to revisit them, but twice Satan prevented him from realizing this desire (1 Thess. 2:17). Thus, with his concern ever intensifying, he decided to be left in Athens alone, sending Timothy to strengthen and encourage the saints at Thessalonica (1 Thess. 3:1-3).
Upon receiving the word of Timothy concerning the Thessalonians Paul wrote to them (1 Thess. 3:6). It would seem by that time he had probably traveled from Athens to Corinth where he had begun to preach in the synagogue until finally Silas and Timothy should meet him again (Acts 18:1-5).
PURPOSE
Timothy's report on the Thessalonians led Paul to counsel them in respect to several matters. (1.) He commended them for their steadfastness under trial and encouraged them for whatever future conflicts they might experience (1 Thess. 2:14; 3:1-4). (2.) He defended his conduct and motives against those who had been seeking to malign him (1 Thess. 2:1-12). (3.) He reiterated the Christian standard of holiness for those new converts who were still tempted by the prevailing immorality of the time (1 Thess. 4:1-8). (4.) He clarified certain features of the doctrine of Christ's Return for the sake of those members of the congregation who had become concerned over the welfare of departed loved ones. Paul sought to comfort such through further instruction (1 Thess. 4:13-18). (5.) He rebuked those of the congregation who had become lax in tending to their daily tasks in light of what they considered to be the immediate impending return of Christ (1 Thess. 4:11). (6.) He urged his readers to respect their leaders (1 Thess. 5:12). (7.) He attempted to correct erroneous attitudes toward spiritual gifts which some apparently were endeavoring to repress (1 Thess. 5:19, 20). The entire epistle is essentially practical, containing a message patterned to meet the problems of that early Christian community.
CONTENT
Having received information from Timothy concerning the state of the Thessalonian congregation, Paul writes expressing his thanks for their spiritual health as seen in their steadfastness under persecution. He vindicates his ministry among them as against the charges of his enemies. He instructs them concerning the status of their departed loved ones at the time of the rapture. He exhorts them concerning their responsibilities in light of the future Day of the Lord, warning them to avoid immorality and encouraging them to pursue righteousness. This epistle centers on the Second Coming of Christ.
THEOLOGY
The Thessalonian epistles are the least dogmatic of all the Pauline epistles. That which makes Pauline theology distinctive is largely absent from these two epistles. There is no mention of the contrasts between Law and Grace; the term justification is not used at all; grace, a favorite watchword of Paul, occurs only twice (2 Thess. 1:12; 2 Thess. 2:16). The lack of extensive Pauline theological argumentation is most reasonably accounted for by the nature of the circumstances in which these epistles arose.
(This introduction was taken from the Pictorial Encyclopedia of the Bible - By Zondervan - Edited by Merrill C. Tenney)
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