Studies In First Thessalonians
Introduction Thoughts & Chapter One
Introduction Thoughts - We are going to be studying through the letters written to the church of the Thessalonians. Both letters were addressed to the saints in Thessalonica by Paul, Silvanus, and Timotheus (I Thessalonians 1:1 and II Thessalonians 1:1). In this study we are going to take a look at some things we can learn about the Thessalonians from Scriptures outside of the two letters. We are going to start with the first record of when the Gospel was preached in that city and what happened as a result.
“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, Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. And they troubled the people and the rulers of the city, when they heard these things. And when they had taken security of Jason, and of the other, they let them go. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still” (Acts 17:1-14).
There is a lot of information in the text quoted above. I will leave much of it for you to think about. There are a couple of things I want to address. First, the fact that the Jews which chose not to believe were violently opposed to the Gospel of Christ. When we are studying the letters to the church of the Thessalonians we will consider the Jews opposing the Gospel. Notice: “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost” (I Thessalonians 2:13-16).
From what we read in Acts 17:1-14 the Jews that were against the preaching of Christ followed Paul to Berea to oppose him there too. Think about that. They were very zealous opponents of the Gospel. Some of the Jews who persecuted Christians thought that they were serving God by doing so (John 16:1-3). Their zeal was not according to knowledge (Romans 10:1-3).
Now, think about the challenge that the zealous opponents of the Gospel posed to the Christians in Thessalonica. We read that they assaulted the house of Jason. Paul and Silas had to escape by night. We know that all faithful Christians will face some type of persecution (Matthew 5:10-12, John 16:33, Acts 14:22, II Timothy 3:12, and I Peter 4:12-19). The congregation began in Thessalonica under persecution from the Jews. So, as we are reading the letters to the saints in Thessalonica keep in mind the specifics we know they were facing regarding zealous Jewish opposition of the faith.
As you read through the New Testament you find that Paul had a close companion from Thessalonica. This man’s name was Aristarchus. The first time we read about him is here: “And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. And when he had gone over those parts, and had given them much exhortation, he came into Greece, And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus” (Acts 20:1-4). We find that Aristarchus was a fellow prisoner of Paul (Acts 27:1-2 and Colossians 4:10). Paul referred to him as a fellow laborer (Philemon 1:24).
So, we know the church in Thessalonica existed in a hostile area. We know that at least one brother from that congregation traveled, worked with, and was imprisoned with Paul. Other congregations were involved in helping Paul to work with the saints in Thessalonica (Philippians 4:10-16). So, we can have some ideas of what the brethren in Thessalonica faced. When we study these letters we will see the affection Paul, Timothy, and Silvanus had for the Thessalonians. In next week’s article, we will begin our study of the first epistle.
I Thessalonians 1:1 - We have already covered some information about the church in Thessalonica in our first article of this study. So, we are going to jump into the verse by verse study of this epistle. The first verse of this letter is as follows: “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ” (I Thessalonians 1:1). Paul, Silvanus, and Timotheus addressed the church in Thessalonica in this epistle and in the second (II Thessalonians 1:1). These three men obviously worked together in the preaching of the Gospel (II Corinthians 1:19).
The word translated “church” [ἐκκλησία] has various meanings. One dictionary defines the term like this: “a calling out, that is, (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both): - assembly, church” (Strong’s # 1577). So, the congregation; assembly of the Thessalonians is being addressed in this letter. When letters like this were written they were read during the assembly of those saints. Notice: “Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea” (Colossians 4:15-16). In fact, at the end of this letter to the church in Thessalonica we read this instruction: “I charge you by the Lord that this epistle be read unto all the holy brethren” (I Thessalonians 5:27).
When a congregation is being addressed, there will be things that apply collectively, concurrently, and individually. In this epistle there is an instruction to “comfort yourselves together” (I Thessalonians 5:11). That is obviously something that applies when the saints are together. The warning of the unruly could apply collectively. However, it is something that could also apply concurrently. By concurrently, I am meaning when two or more brethren would be together, but the whole congregation may not be. You can see this displayed in the following: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican” (Matthew 18:15-17). The whole church was not involved in the instruction above until verse seventeen.
What we will find in this letter is the same thing we find in most of the letters written to the churches. The majority of the instructions herein will not apply to the congregation as a collective body. We understand this. Brethren are not assembled together all of the time. The fact is, most of our lives are spent outside of the assembly. So, when this congregation is told to “abstain from fornication” (I Thessalonians 4:3), that instruction is not about the time they are assembled together. That is simple and obvious. So, don’t let the fact that the church is addressed cause you to dismiss the instructions that are in this letter for Christians to apply in every day life.
This congregation is addressed as being “…in God the Father and in the Lord Jesus Christ.” Similar addresses are made in other epistles. For example, this was written to the church in Corinth: “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours” (I Corinthians 1:2). When Paul wrote the Galatians this phrase was used: “And was unknown by face unto the churches of Judaea which were in Christ” (Galatians 1:22).
The phrases “in God” and/or “in Christ” are used in regard to Christians throughout the New Testament (Romans 12:4-5, I Corinthians 1:30, II Corinthians 5:17, Galatians 3:26-29, Ephesians 1:1, Philippians 1:1, Philippians 4:21, Colossians 1:2, Colossians 3:1-3, I John 4:15-16, etc.). The phrases we see that are like the one used to address this congregation are used to describe the relationship of the faithful with God. For example: “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (I John 1:3).
The extension of grace and peace in a letter to Christians was not uncommon. Such was written to the saints in Rome (Romans 1:7). It was written to the saints in Corinth (I Corinthians 1:3 and II Corinthians 1:2). It was written to the churches of Galatia (Galatians 1:3). On and on we could go (Ephesians 1:2, Philippians 1:2, Colossians 1:2, I Timothy 1:2, II Timothy 1:2, Philemon 1:3, I Peter 1:2, II Peter 1:2, II John 1:3, and Revelation 1:4).
As citizens of the kingdom, we have the grace of God (Hebrews 12:28). That grace not only works toward our salvation (Ephesians 2:1-10), but also instructs us how we are supposed to live and please God (Titus 2:11-14). That grace we have from God is something we are supposed to grow in (II Peter 3:18). As Christians, we have peace that comes from God. Our God is the “God of peace” (Romans 15:33, Romans 16:20, I Thessalonians 5:23, and Hebrews 13:20). Think about this statement: “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful” (Colossians 3:15). So, do not take the wording that this and other epistles begin with as just a common introduction. Grace and peace are vital to us as Christians. Such are not to be taken lightly or quickly passed over. Think on these things as we study this letter going forward.
I Thessalonians 1:2-3 - “We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father” (I Thessalonians 1:2-3). Paul, Silvanus, and Timotheus were thankful for their brethren in Thessalonica. In several letters Paul was involved in writing, he expressed thanksgiving regarding the brethren (Romans 1:8-9, Romans 16:3-4, I Corinthians 1:4, Ephesians 1:15-16, Philippians 1:3-4, Colossians 1:3, II Timothy 1:3, and Philemon 1:4). Thanksgiving was expressed concerning the saints in Thessalonica multiple times (I Thessalonians 2:13, I Thessalonians 3:9, II Thessalonians 1:3, and II Thessalonians 2:13).
There are a great number of reasons that Christians ought to be thankful for one another. Without brethren, we could not please God. Consider how that having faithful brethren to assemble with is necessary for many instructions we have to obey (Acts 20:7, Romans 15:5-6, I Corinthians 11:17-33, Ephesians 5:19, Colossians 3:15-16, I Thessalonians 4:18, Hebrews 10:23-25, etc.). If you do not have faithful brethren in your life, who is looking out for you spiritually (Galatians 2:11-17, Galatians 6:1-2, I Thessalonians 5:11-14, Hebrews 3:12-13, and James 5:19-20)? We need faithful brethren to share our lives with, to be in fellowship with (Acts 2:41-42). The world cannot provide that (II Corinthians 6:14-7:1, Ephesians 5:6-11, James 4:4, and I John 5:19). The list of why we need brethren could go on and on. Therefore, so could the list of why we should be thankful for one another.
With the mindset of thanksgiving, Paul, Silvanus, and Timotheus were remembering the work of faith performed by those brethren in Thessalonica. We will see these brethren were good examples to others through their good works (I Thessalonians 1:7-10). Let’s be mindful of these inspired words penned by James: “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (James 2:14-26).
The saints in Thessalonica were also remembered for their “labour of love.” Faith works by love (Galatians 5:6). As we just read in the above paragraph, works occur through faith. Thus, the three (faith, works, and love) are inseparable. Faith and love are shown through what Christians do. The Christians in Thyatira were told: “I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first” (Revelation 2:19). Love for God is shown by actions (John 14:15-24 and I John 5:1-3). Even when it comes to the love of the brethren, actions show that love. Notice: “For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth” (I John 3:11-18).
We also see the phrase “patience of hope” in the text we are looking at in this article. The Greek word that is translated “patience” [ὑπομονή] is defined as: “Cheerful (or hopeful) endurance, constancy: - enduring, patience, patient continuance (waiting)” (Strong’s # 5281). So, these brethren are being accredited with being a people who are cheerfully looking forward to the hope they have in Christ (I Peter 1:3-9). Interestingly, they were joyfully looking forward to the hope we have in Christ without even having a full understanding of that hope. We know that because of what is later written in this letter (I Thessalonians 4:13-5:10).
All that there was to be thankful about concerning these saints in Thessalonica was, “in the sight of God and our Father.” They can take that statement and know that God is seeing the good that is coming from them. That is important. The point is often made in the negative, that is God is watching and you will answer for what you do. That is certainly true (Ecclesiastes 12:13-14 and Romans 14:10-12). God is also watching our good works. That should be comforting. God is not unrighteous to forget your work and labor of love (Hebrews 6:10-12). The good that is done is had in remembrance in the sight of God (Acts 10:31). Therefore, whether it is they or us who are faithful; we know our works are not unnoticed.
I Thessalonians 1:4 - As Paul, Silvanus, and Timotheus wrote of praying for and remembering the brethren in Thessalonica, they then stated what we are going to study in this article. Here are their words: “Knowing, brethren beloved, your election of God” (I Thessalonians 1:4). There is a lot we can consider from this short sentence. So, we shall dig right into our study.
Think about Paul, Silvanus, and Timotheus calling the brethren in Thessalonica “brethren beloved.” We can see similar statements throughout various epistles in the New Testament (I Corinthians 15:58, Philippians 4:1, I Timothy 6:2, James 1:16, James 1:19, and James 2:5). The loving relationship among brethren is a command from our Lord. In fact, one thing that tells the world that we are brethren is having the love Jesus commanded that we as His disciples have for one another. Notice: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35). We will later see, in this epistle, that this instruction of loving brethren was not one the saints in Thessalonica needed to learn. Notice: “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: but we beseech you, brethren, that ye increase more and more” (I Thessalonians 4:9-10).
Seeing the relationship that these brethren had with Paul, Silvanus, and Timotheus is wonderful. It will help us when we get into chapters two and three to see the concern for each other’s well-being. Christians are supposed to have an “unfeigned” [sincere] love for one another (I Peter 1:22). That love is certain to keep us genuinely concerned for each other. Our love for God requires us to love one another (I John 4:20-21).
When these men used the word translated “knowing”, they were using a Greek word [εἴδω] that was also translated as: “seen” (Matthew 2:2 and Luke 5:26), “saw” (Matthew 2:9-11; 2:16; 3:7, Mark 5:6, Luke 7:39, John 6:24, and John 20:20), “knew” (Matthew 12:25 and Mark 1:34), “perceive” (Matthew 13:14 and Mark 4:12), “know” (Matthew 22:16, Mark 1:24, John 6:42, and Romans 3:19), “see” (Matthew 28:6, Mark 5:32, and John 6:30), “looked on” (Mark 8:33), “beheld” (Mark 9:15), “aware” (Luke 11:44), “behold” (John 20:27 and Romans 11:22), “understandeth ” (I Corinthians 14:16), “looked” (Revelation 4:1), etc. That is by no means an exhaustive list. That Greek term appears over six hundred times in the New Testament. My goal in providing the information above was to allow us to see what these men were meaning when they said “knowing” in regard to the election of the saints in Thessalonica. They understood, saw, looked on, etc. their election of God. This is a vital point for us to understand. Now, let’s talk about their election of God.
The Greek word translated “election” [ἐκλογή] means: “(divine) selection (abstractly or concretely): - chosen, election” (Strong’s # 1589). That Greek word appears seven times in the New Testament. The first is in regard to the Apostle Paul who was “chosen” by the Lord (Acts 9:15). Then four times it is used in the book of Romans and is translated “election” each time (Romans 9:11, Romans 11:5, Romans 11:7, and Romans 11:28). The last time this Greek word appears is in II Peter 1:10. There it is translated “election” as well.
Commonly, it is taught among followers of Calvinism, that the elect are predestined and cannot fall away. If you were to read the context of the passage cited in the paragraph above in this article (II Peter 1:1-11), you would see that is not so. It is upon the believer to make their “calling and election sure” so that “ye shall never fall.” As we study through the two letters written to the saints in Thessalonica you will see that their salvation was not set in stone. They were instructed to “walk worthy” (I Thessalonians 2:12). There was a fear that these elect saints might have been tempted and the work of Paul, Silvanus, and Timotheus would have then been in vain (I Thessalonians 3:1-5). They were warned about things that would have brought the vengeance of God upon them (I Thessalonians 4:1-6). There was, among other things we shall study, some who were in that congregation that were not working as they should have been. If they continued to refuse to work, they would have been disciplined (II Thessalonians 3:6-15). Lest one misunderstand that, such an action means a person has been delivered unto Satan and kept from the company of the faithful (I Corinthians 5:1-13).
A person or group of persons being “elect; chosen” under the New Covenant involves two-parties. God did His part. People must do their part as well. In the second letter to the saints in Thessalonica, this was written: “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ” (II Thessalonians 2:13-14). God’s part was in sending them the Gospel. Their part was in the belief of the truth. Both of those statements are simplified, but faithful Christians should understand what is meant.
God did much more than just sending them the Gospel and sanctifying them through the work of the Holy Spirit (Romans 3:24-26, I Peter 1:18-20, I John 4:9-10, etc.) and they had to do much more than just believe it (Matthew 7:21-27, Luke 14:25-33, Acts 3:19, Acts 8:5-39, Acts 18:8, etc.). Remember what happened when the Gospel came to Thessalonica (Acts 17:1-15). The point is, these men taught the people in Thessalonica and therefore saw their election of God first hand. Their election was certainly of God!
I Thessalonians 1:5 - “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake” (I Thessalonians 1:5). We are going to jump into our study by looking first at the phrase “our Gospel.” The phrase “our Gospel” appears two other times in the King James Version of the Scriptures (II Corinthians 4:3 and II Thessalonians 2:14). Paul used the phrase “my Gospel” in the letter to the saints in Rome and to Timothy (Romans 2:16, Romans 16:25, and II Timothy 2:8). Paul knew that if he taught any other Gospel, he would be accursed (Galatians 1:6-9). So, what does that mean? It means this: “But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts… According to the glorious gospel of the blessed God, which was committed to my trust” (I Thessalonians 2:4 and I Timothy 1:11).
Next, let’s consider what it means that the Gospel came to them not only in word, but also in power. The Gospel is certainly, on its own, powerful (Romans 1:16). This “power” is however different. The word translated “power” [δύναμις] is defined as: “force (literally or figuratively); specifically miraculous power (usually by implication a miracle itself): - ability, abundance, meaning, might (-ily, -y, -y deed), (worker of) miracle (-s), power, strength, violence, mighty (wonderful) work” (Strong’s # 1411). Remember, prior to the completion of the revelation of the word of God, the Gospel was confirmed by miraculous works. Notice: “Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen” (Mark 16:14-20).
In connection to that power, you have the work of the Holy Ghost. This too was part of the confirmation process prior to the completion of the written word of God (I Corinthians 12:3-13:13). The Scriptures explain this well. Notice: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith… In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory… Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will” (Galatians 3:1-5, Ephesians 1:13-14, and Hebrews 2:1-4)?
A third point was made in relation to the confirmation of the word. The word “assurance” [πληροφορία] appears in our text. That term is defined as: “entire confidence: - (full) assurance” (Strong’s # 4136). That same Greek term is translated “full assurance” in three other Scriptures (Colossians 2:2, Hebrews 6:11, and Hebrews 10:22). Each one of those passages, in their contexts, provide us with a good explanation of why that word appears in the context we are studying. Paul, Silvanus, and Timotheus were able ministers of the Gospel. They taught and provided full assurance of the message of salvation. Think about how important it is for the messenger to fully believe the message. Peter wrote about that principle in a manner that should clarify any questions as to its meaning (II Peter 1:16-21).
In addition to the evidences set before the Thessalonians, the Thessalonians were also able to see the word of God lived faithfully by Paul, Silvanus, and Timotheus (I Thessalonians 2:1-11 and II Thessalonians 3:7). Teachers of the word of God must practice what they preach. Notice what Paul, through the inspiration of God, wrote to Timothy and Titus on this matter: “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee… In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you” (I Timothy 4:12-16 and Titus 2:7-8). Like them, we must also live faithfully before others (Philippians 2:14-16).
I Thessalonians 1:6 - “And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost” (I Thessalonians 1:6). We know that there are instructions against being followers of men (Matthew 15:1-14, I Corinthians 1:10-13, I Corinthians 4:1-6, Galatians 1:6-12, etc.). Those instructions are two-fold. First, not to blindly follow any man. Secondly, not to follow the ways of man that are not in line with following the ways of the Lord.
What about when brethren are in line with the ways of the Lord? It is the will of the Lord that we follow the examples set forth by faithful brethren. Notice: “Wherefore I beseech you, be ye followers of me. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church… Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample… Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation” (I Corinthians 4:16-17, Philippians 3:17, and Hebrews 13:7).
Our Lord expects all of us to live our lives in such a manner that others can follow our faithful examples (Titus 2:2-8). If our lives are patterned after the will of our Lord (Ephesians 5:1-2, II Timothy 1:13, and I Peter 2:21-22), you being an example to others means that person is following the ways of the Lord. Paul, Silvanus, and Timotheus were not saying the saints in Thessalonica followed them in some separate way from following the Lord. Following faithful teachers of the word of God is the same as following the Lord. Think about what Paul wrote to the saints in Corinth: “Be ye followers of me, even as I also am of Christ” (I Corinthians 11:1). The Thessalonians did not receive the Gospel as the words of men (I Thessalonians 2:13). When you stand in a straight line of people and head in a certain direction you are following the person in front of you. If everyone is following the person in front of them, the person leading the line is actually the one everyone is following. The same is true when we follow the faithful examples of brethren. The Lord is at the head of that line. With that in mind, think about how the Thessalonians were following the head of the line in how they received the word of God.
When you look at the life of our Lord Jesus Christ, you see a pattern of faithfulness including facing much affliction. Jesus said this to His disciples: “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me” (John 15:18-21). If you will recall, the first record we have of the Gospel being preached in Thessalonica shows us how the word of God was received with much affliction (Acts 17:1-14).
The next chapter of this epistle says this: “For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews” (I Thessalonians 2:14). In the second epistle to the saints in Thessalonica, this was written: “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (II Thessalonians 1:3-10). With persecution abounding, joy was not absent from the brethren in Thessalonica.
Before the Scriptures were completely revealed, Christians received the Holy Spirit through the laying on of the Apostle’s hands (Acts 8:12-24 and Acts 19:1-7) and then spiritual gifts followed (I Corinthians 12:3-13:13). In the first century, we can see that joy and the Holy Ghost accompanied one another (John 14:16-18, Acts 13:52, Romans 14:17, and Romans 15:13). Today, we receive joy through the hope that is laid before us (I Peter 1:3-9). We know about that joy through the Scriptures (Romans 15:4).
In the first century Christians didn’t study the New Testament to receive hope. The Spirit worked directly to give them hope. Notice how that worked: “For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:14-18).
I Thessalonians 1:7-8 - After it being stated that these brethren followed the Lord and faithful teachers, we then read the following that was said about them: “So that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing” (I Thessalonians 1:7-8).
The saints were “ensamples” to all that believe in Macedonia and Achaia. Pointing out those faithful brethren who are good ensamples is a good thing. To the saints in Philippi, Paul and Timotheus wrote this by the inspiration of God: “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample” (Philippians 3:16-17). The word translated “ensamples” is defined as: “a die (as struck), that is, (by implication) a stamp or scar; by analogy a shape, that is, a statue, (figuratively) style or resemblance; specifically a sampler (‘type’), that is, a model (for imitation) or instance (for warning): - en- (ex-) ample, fashion, figure, form, manner, pattern, print” (Strong’s # 5179). Those brethren were a pattern of good works for others to follow as all faithful Christians should be (Titus 2:2-8).
Their example was seen in their local region of Macedonia and Achaia. However, not just there. Some brethren are highly esteemed and have a notable reputation (i.e. Philippians 2:25-30). What is written here about the saints in Thessalonica tells us that people were talking about them favorably. We see that individuals had a “good report” in other texts (Acts 10:22, Acts 22:12, and III John 1:12). Yet, when one can say that an entire congregation serves as a good example, that is certainly a great compliment to their faithfulness. We cannot conclude too much from this though. We know there were other congregations, whether known by reputation or not, that were entirely faithful (Revelation 2:8-11 and Revelation 3:7-13). Furthermore, we have to take note of what they were good ensamples in specifically.
The congregation in Thessalonica was a good example to follow in that the word of God sounded out from them. What we will see in this letter and the second letter will show us that there were problems in this congregation. They had to be instructed regarding secular work in the first letter (I Thessalonians 4:11-12). In the second letter they were told to withdraw from those members who were not laboring as they should have (II Thessalonians 3:6-15). There are other things that needed worked on in this congregation as we shall see in our studies going forward. Having said that, them being good ensamples in sounding out the word of the Lord has some significance we should consider. They were such a good example in this manner that Paul, Silvanus, and Timotheus did not have to speak of them. People abroad already knew about them.
How can an entire congregation be known for sounding out the word of the Lord? We know that every member of a congregation in the first century was not a teacher, evangelist, prophet, etc.; for various reasons (I Corinthians 12:3-31, Ephesians 4:7-16, and James 3:1). We know that a congregation does not collectively go out teaching. There are two ways that an entire congregation can be accredited with the word of God being taught. Before we get to that, I want to focus on the word “from” that appears in verse eight.
The Greek word translated “from” [ἀπό] is defined as: “A primary particle; ‘off’, that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively): - (X here-) after, ago, at, because of, before, by (the space of), for (-th), from, in, (out) of, off, (up-) on (-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.” (Strong’s # 575). Therefore, the idea is not about a personal involvement of every member of the congregation. It is the idea that from among them something came forth separate from the whole. There are two ways that can happen.
A congregation can have men among them that go forth to teach the word of God. Notice: “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:1-3). We know the Holy Spirit is not directly sending men from congregations today. However, the pattern of such is set forth in the text you just read. Furthermore, we can see how the word can be sent “from” a congregation to other places. Aristarchus is an example of a man from Thessalonica going forth and accompanying Paul (Acts 27:2). A congregation can also be accredited with spreading the Gospel by financially supporting men to preach the Gospel in different places (II Corinthians 11:8-9 and Philippians 4:10-18).
What we can see about Thessalonica is that they wanted the word of God to be spread and not just locally. In this regard, they were a congregation at work. If a Christian or congregation does nothing, they have dead faith (James 2:14-26 and Revelation 3:1-6). Good works show the faith of an individual and/or a congregation (Matthew 5:14-16). What does our work, as a congregation, say to the world? Are we hidden in some dark corner or do we have a reputation? Think on that!
I Thessalonians 1:9-10 - If you will recall, our last article dealt with the reputation of the congregation in Thessalonica. Their faith and the work they did in sounding out the word of the Lord was well-known. As a congregation, they were a good example to others (I Thessalonians 1:7-8). After those points, this is what was written next to this congregation: “For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come” (I Thessalonians 1:9-10).
Those who viewed the congregation in Thessalonica as a good example showed Paul, Silvanus, and Timotheus that their teaching was effective. Sometimes, a teacher of the Gospel of Christ has to wonder if his work is in vain. We see that with Paul and his work with the churches of Galatia. The churches of Galatia were soon removed from the Gospel unto a perversion of the Gospel of Christ (Galatians 1:6-7). So, Paul wrote this: “Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain” (Galatians 4:8-11).
Paul, Silvanus, and Timotheus knew that their coming unto Thessalonica was not in vain (I Thessalonians 2:1). The reputation of the brethren in Thessalonica was one evidence that helped them to know their labor was not in vain. However, their reputation alone was not entirely convincing. We can know this because of what was later written to the saints in Thessalonica in this first letter. Notice: “For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain” (I Thessalonians 3:4-5). Like many Christians then and now (I Corinthians 6:9-11, Ephesians 2:1-10, and Titus 3:3), the disciples in Thessalonica had a sinful past. They could have turned back to that sinful past (II Peter 2:18-22). This is concerning for faithful teachers of the Gospel.
From the verses we are looking at in this article, we learn the saints in Thessalonica had a history that included the practice of idolatry. We know that idolatry is sinful (I Corinthians 10:7, I Corinthians 10:14, Galatians 5:19-21, Colossians 3:5, and I John 5:21). We need to consider that there is the possibility for a whole city to be given to idolatry (Acts 17:16). To turn from idols, or any other sin (Acts 26:19-20), is to break away from that sin completely. Consider how this was spelled out to the saints in Corinth: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (II Corinthians 6:14-7:1). That turn from idolatry to God includes a forward progress way of thinking.
The way of thinking that a Christian has to have is the looking forward to the return of our Lord and the salvation that comes with His return (Philippians 3:3-21, Hebrews 9:27-28, I Peter 1:3-9, and II Peter 3:9-15). Christians know that the resurrection that first occurred with Jesus is the cornerstone of our faith and hope (I Corinthians 15:1-58). The brethren in Thessalonica needed more teaching on this subject matter. We will see that later in this epistle (I Thessalonians 4:13-18).
The idols they had previously served offered nothing to them (Psalms 115:1-8). Idolatry was and is profitless (Isaiah 44:9-10 and Habakkuk 2:18-19). On the other hand, we see Jesus was risen from the dead (Acts 2:22-32, Acts 3:15, Acts 26:23, Colossians 1:12-18, and Revelation 1:5). He is the life and the resurrection (John 11:25). He is not wood or stone that serves no purpose. He promised that He would return and bring the faithful with Him into eternal life (Matthew 24:35-25:46). So, the hope of faithful Christians is in the end (I Peter 1:13). That hope motivates us to be pure (I John 3:1-3). So, they then and we now faithfully wait for the coming of our Lord (I Corinthians 1:7 and Titus 2:13-14).
It is certainly great that we have eternal life to look forward to (Titus 1:1-3 and I John 2:25). We also can look forward to escaping the wrath to come. The wrath of God is going to come upon those who are disobedient to His will (Colossians 3:6). In the second letter to this congregation this was written: “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (II Thessalonians 1:7-10). So, brethren, we too should be looking forward!