Introduction

A. THE CITY OF THESSALONICA

For more than twenty centuries Thessalonica (see map 1; the modern name is Salonika) has maintained a position of importance as a center of Greek influence. It was founded in 315 B.C. by the Macedonian king, Cassander, and named after his wife, who was a sister of Alexander the Great. In later Roman times it was made a political capital, and in 42 B.C. was given the status of a “free city” because it had sided with Antony and Octavius in the Second Civil War. As a free city, it appointed its own magistrates, called “politarchs” (“rulers of the city,” Acts 17:6).

Thessalonica was located on the Egnatian Road, the great highway which linked East and West. Possessing a famous harbor, it was in Paul's day a strategic converging point of culture and commerce, a great and thriving center. Cicero spoke of it as “placed in the lap of the Empire.”¹ In world trade, in Hellenistic culture, in Roman government, in Jewish influence, and subsequently in Christian missionary strategy, it was a key center.

B. THE FOUNDING OF THE CHURCH

When Paul and his companions set sail from Troas across the Aegean Sea and landed in Macedonia, the Christian missionary invasion of Europe had begun (Acts 16:6-12). Leaving Philippi, it would appear from Acts 17:1 that they deliberately selected Thessalonica as a strategic center in which to found a church.² The story is told in Acts 17:1-10. Paul preached in the synagogue for three Sabbaths, but it is possible to think that his ministry continued there for several more weeks. Bicknell points out that this is presupposed by Paul's working at his trade (I Thess. 2:9), and by his receiving two gifts from Philippi during this period (Phil. 4:16).³ Further evidence concerning the length of stay in the city is found in the considerable number of converts from heathenism (cf. I Thess. 1:9). Such was Paul's success that the unbelieving Jews were “moved with envy,” and caused so much trouble that Paul and Silas had to leave “by night” (Acts 17:10). They left behind them a strong, witnessing, growing church (cf. I Thessalonians 1).

C. OCCASION OF THE FIRST LETTER

From Thessalonica the party went to Beroea (see map 1), where another church was begun. There another persecution started, instigated by Thessalonian Jews. Leaving Timothy and Silas behind, Paul journeyed to Athens (Acts 17:10-15). Because of his growing concern for the Thessalonian church, the apostle soon dispatched Timothy back to Thessalonica so that he might minister and bring back word (cf. comments on I Thess. 3:1-2). In the meantime Paul went on to Corinth, where sometime later Timothy and Silas joined him (Acts 18:5), and brought eagerly awaited news. The good report about the continuing success of the strategic missionary church caused the beleaguered apostle to rejoice exceedingly (cf. I Thess. 2:19-20 and 3:7-9). With immense relief of spirit, and in personal affection, he wrote I Thessalonians and sent it by some messenger unknown to us.

D. PLACE AND DATE OF WRITING

Based mainly on Acts 18:5, coupled with the other known facts, it is generally accepted that the first letter was written from Corinth. Paul's stay in that city is one of the fixed points in the Pauline chronology. While in Corinth he was brought before Gallio, the deputy, or governor of Achaia (Acts 18:12-17). Inscribed stones, found at Delphi, contain the names of the emperor Claudius and of Gallio as deputy, and a date, that of the emperor's twenty-sixth acclamation as ruler. Since governors normally held office only one year, or two at the most, it is possible to date Gallio's term in Corinth as beginning about the summer of A.D. 51. Further, since Paul stayed in Corinth for eighteen months (Acts 18:11), he was probably there a short while before Gallio's coming as governor. It is generally assumed from the narrative that he wrote I Thessalonians not long after arriving in Corinth. Thus the generally accepted date of the letter is A.D. 50 or possibly 51. Happily, this date serves as a kind of anchor for dating Paul's movements.

E. PURPOSE OF THE FIRST LETTER

The contents of the letter suggest strongly what information Timothy brought about the church. The letter overflows with expressions of love and encouragement. It came spontaneously out of Paul's heart. There were at least four matters of concern, however. (See extended discussion of these in the commentary.)Opposers were viciously slandering Paul's character and ministry. Because of the converts' recent association with heathen standards, there was some danger of laxity in moral matters. At least, some were tempted. Further, there was misunderstanding regarding the teaching of the Second Coming. Lastly, there appeared to be a growing problem of disrespect for leadership affecting church discipline. As a basic solution, Paul wrote pointedly of the experience of heart holiness, and of growth in Christian grace.

F. OCCASION AND DATE OF THE SECOND LETTER

Silas and Timothy were with Paul when he wrote the second letter (II Thess. 1:1). Corinth is the only known place, according to the story in Acts, where this was true prior to Paul's return to Macedonia.⁴ A comparison of the two letters confirms the generally accepted view that the second letter was also written from Corinth within a short while (possibly a few weeks) after the first.⁵ It is fair to assume from the letter's references that a message, either by mouth or by letter, had come back to Paul from Thessalonica following the delivery of the first letter.

G. PURPOSE OF THE SECOND LETTER

Two of the problems dealt with in the first letter, moral laxness and the slanders against Paul, are not mentioned in the second. The first letter had doubtless had its proper effect upon those involved (cf. II Thess. 1:3 and 3:1-3).

The misunderstandings about the Second Coming continued, however, and had taken a new turn. Paul himself was being represented as teaching a view which he vigorously denied (II Thess. 2:1-3). Besides this, the problem of the discipline of disorderly persons (arising probably out of the erroneous views of the Second Coming) had grown worse rather than better. Paul writes to correct these matters, and while doing so, includes some inspiring passages (see c. 1, and 2:13-17) to encourage the persecuted and the fainthearted.

H. AUTHORSHIP OF THE THESSALONIAN LETTERS

The Pauline authorship of the first letter is so generally accepted as to call for no discussion here. It is well attested both externally and internally. The external evidence for Paul's authorship of the second letter is likewise, if anything, stronger than for the first.⁶ Problems of authorship are found, however, by some scholars, in the contents. These have to do mostly with so-called differences between the two letters in eschatology and in tone. Strangely, some find problems in the opposite fact—a too great similarity in style which is supposed to suggest a forgery. The letter itself claims Paul's authorship, and most scholars think that any internal problems which exist are not such as to discredit the letter's genuineness.⁷

I. THE IMPORTANCE OF THESE LETTERS

Picturing Paul dictating the first letter in Corinth, Miller writes, “It would have seemed an unimportant thing to an ordinary bystander, but it was an hour filled with tremendous import for that letter is now generally recognized as the oldest Christian writing that survives—that letter was the beginning of the New Testament.”⁸

Written barely twenty years after the resurrection of Christ, these letters provide us with an important picture of the Early Church. The curtain is pulled aside on that church's problems, hopes, fellowship, discipline, and standards.

Here too we see briefly the great doctrines of God, of the deity of Jesus Christ, of the Holy Spirit, of the sanctification of believers, and of the second coming of Christ. The latter two especially are stated with great clarity, but with economy of words. The date of the letters explodes any theory that these doctrines of Christianity required generations of time to evolve.

One of the most intriguing aspects of the study of the Thessalonian letters is that they serve as windows opening into the personality of Paul. Here he bares his heart, his hopes, his humanness. An insight into his methods and work as a missionary-pastor comes as a reward of careful study. To look thoughtfully into the very heart of the great apostle cannot fail to make a reader a better person.