Thessalonica

Struggles of an Infant Church

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures.—Acts 17:1,2

Michael Brann

The distance from Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia, thirty miles; and from Apollonia to Thessalonica, thirty-seven miles; in all one hundred miles. The whole of this distance was over one of the celebrated military roads built by the Romans, and elegantly paved with flagstones, called the Egnatian Way. Running east and west, it served as a natural path over which to carry the gospel.

Having found no synagogue in either Amphipolis or Apollonia, these faithful proclaimers of the good news rejoiced to find one in Thessalonica, a thriving metropolis on the seacoast.

The Jewish synagogues were ostensibly conducted on a liberal basis, most often in the nature of a dialogue, anyone of reasonable ability being free to show what he could of the teaching of the Scriptures. The apostle's manner of presentation as a logical and connected reasoner appealed to many in the audience, composed of both Jews and Greek converts to Judaism.

As usual Paul began his work in the synagogue. His great success was not so much among the Jews as among the Gentiles attached to the synagogue. This infuriated the Jews. They regarded Paul as robbing them before their very eyes of those who lent strong financial and social support. The Jews stooped to the lowest methods to hinder Paul. First they stirred up the rabble. Then, when they had dragged Jason and his friends before the magistrates, they charged the Christian missionaries with preaching political insurrection. They knew their charge to be a lie and yet it was couched in very suggestive terms. “Those,” they said, “who are upsetting the civilized world have arrived here” (KJV: “these that have turned the world upside down”).

As a result, Paul and Silas were whisked away from further trouble by the brethren and sent on their way to Berea where they again immediately resorted to the synagogue to start their usual process once again.

Conditions in the Thessalonica Church

What is known about this church indicates that conditions were ripe for opportunities for expressions of love and patience and a sense of community on the one hand, or for intolerance, impatience, and division on the other. Apparently both were exercised. There were both Greek and Jew, male and female, prominent and ordinary, wealthy and poor, lovers of light and lovers of tradition. Nearly all its members were new Christians, mere babes in Christ.

On the positive side, this infant church had gained a reputation throughout the region in two important areas of Christian character: suffering as Christians and brotherly love. Paul writes: “And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the holy spirit: so that ye were ensamples to all that believe in Macedonia and Achaia. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia” (1 Thessalonians 1:6,7; 4:9,10).

On the negative side, Paul's accusers apparently suggested that he was a deceiver (1 Thessalonians 2:3), a money-making schemer (1 Thessalonians 2:9; Philippians 4:16; 1 Corinthians 9:14,15) and a flatterer (1 Thessalonians 2:5).

Apparently, there was also a tendency toward old heathen practices of fornication (1 Thessalonians 4:3-8), habitual laziness (4:10-12), doctrinal error regarding the resurrection (4:13-18), and social cliques (5:13,15,20,26, 27).

Paul's 1st Letter to the Thessalonians

Despite the problems in the church at Thessalonica and without regard to his own life, Paul was very intense and anxious to re-visit the brethren there. Here are his emotionally charged words on the subject: “But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. Having thus a fond 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” (1 Thessalonians 2:7,8, NAS).

Further on he adds, ”But we, brethren, having been bereft of you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. For we wanted to come to you—I, Paul, more than once—and yet Satan thwarted us. For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at his coming? For you are our glory and joy.”—1 Thessalonians 2:17-20, NAS

We do not know precisely how Satan hindered Paul from his visit. Perhaps it was unduly jeopardizing Jason and the others who had been taken (see Acts 17:6-9). We do know it was not from lack of care or concern. What an example this is for those who serve as shepherds of the Lord's flock!

In his absence, he sent his first epistle to them. It was apparently the first letter Paul sent to any church. It is dated around A.D. 50 or early A.D. 51 during his second missionary journey while he was in Corinth.

The tone of the letter is warm, loving, and instructive. Having been impressed with their love, zeal, hospitality, and reception of the truth, he affirms these fine qualities in them first before imparting needful criticism and suggestions.

Halfway through chapter 4 and into chapter 5, Paul teaches them about the resurrection of the dead. Being new Christians and not fully instructed in many details regarding the divine plans and purposes, they apparently had the idea (or else were being led to believe) that Christians who died prior to the Lord's second advent would not be resurrected.

1 Thessalonians 4:13-17 has been the subject of much discussion in the Christian world for the last two centuries. Many commonly refer to Paul's description as the “rapture” of the church. In the second epistle Paul corrects their erroneous thinking that the Lord's second presence would happen in their day. Here he puts the resurrection in the appropriate sequential order for them (and us). He says those faithful Christians who have fallen asleep shall rise at our Lord's second advent, prior to those then living at that time. These others in turn, as they die, will not need to sleep in death but will be raised immediately (caught up) to be with the Lord. Here are a few related Scriptures showing the necessity of dying before a resurrection would take place: Revelation 2:10; Matthew 10:22; 24:13; Psalm 82:7; 2 Timothy 4:7,8.

The Thessalonians were not the only ones needing instruction about the resurrection. The entire 15th chapter of Paul's first letter to the Corinthians is devoted to this subject. Here again, the sounding of the last trump(et), the return of the Lord, the raising of the dead in Christ, and the necessity for the living (corruptible) to put on incorruption through the means of death are detailed. How happy we are that the Thessalonians and Corinthians communicated their doubts and questions on this subject for the great apostle Paul to answer. Now, two thousand years later, we have a correct understanding of these issues as well. (See also our Lord's word on this subject in Matthew 24:29-31.)

This first letter closes with several pithy admonitions worthy of our attention: “Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil.”—1 Thessalonians 5:16-22

Paul's 2nd Letter to the Thessalonians

The brethren at Thessalonica began to receive great persecutions shortly after Paul's first letter arrived. Because of this, some in the church began to teach that the Lord had indeed invisibly returned and that the great judgment day had begun. Again, the tender and fatherly apostle begins a second letter with affirmation of them and thanksgiving for them before launching into the major intent of his second letter which was to correct their erroneous thinking.

Believing that the great judgment day had begun would, of necessity, have caused much alarm and agitation in the church. “Now we request you, brethren, with regard to the coming of our Lord Jesus Christ, and our gathering together to him, that you may not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come” (2 Thessalonians 2:1,2, NASB).

The Thessalonians' expectations were half-right and half-wrong. They expected the right thing but at the wrong time! They were correct in their expectation that the Lord would indeed return invisibly so Paul did not need to address that issue. He did not have to ask them if they had literally seen Jesus on the street or in the air or in their midst. They, like the apostles in Matthew 24:3, were looking at the signs which would indicate his presence. They simply misread the time this was to occur.

Once again this erroneous belief led to a fuller explanation by the apostle of another facet of the manner and events associated with our Lord's return. Not only does Paul indicate that the Lord would return invisibly, he clearly stated that some time would pass and circumstances fulfilled before the Lord would return. He writes: “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (2 Thessalonians 2:3-8).

Two important events must occur before the Lord would return. First, there must be a great “falling away” from the faith once delivered to the saints; second, it would develop into the “Man of Sin” which would eventually be revealed or understood and then destroyed. This, of course, necessitates a lengthy period of time for a false religious system to grow, develop, and temporarily overwhelm the true saints of God. Our Lord mentions this same process of events in Matthew 13:24-30 in the parable of the wheat and the tares: the wheat field is overrun with tares (false Christians) after “men” (the apostles) fell asleep in death. The field would be left to grow unhindered until the harvest at the end of the age when once again, the Lord of the harvest (Jesus) would be present.

It is not our object here to thoroughly inquire into the Scriptural and historical identification of the “Man of Sin,” but we agree with most Protestant Bible students of the past who saw this fulfilled in the Papacy. Studies in the Scriptures, vol. 2, ppg. 267-361.>

There are many lessons we can gain from studying Paul's letters to the Thessalonians. We appreciate Paul's unyielding love for the brethren whom he brought to the Lord. Twice he returned to visit his “children” whom he nurtured in the faith. No doubt they reciprocated their love to him and to the truth to which he pledged his life to serve.

In common with all the little congregations of the Lord's people, whether established by Paul or any of the other evangelizing disciples, they were soon to be tested. As he stated in Acts 20:29, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.” Hence, Paul's closing salutation is: “The grace of our Lord Jesus Christ be with you all” (2 Thessalonians 3:18).