Paul’s epistle to Thessalonica begins as an apologetic.[1] Just as he had to defend himself to the Galatians, due to the maligning efforts of the Jews come from James (Jerusalem), when he wrote his Epistle to the Galatians, so he needed to defend himself in what is called his first letter to the Thessalonians. Paul had come to Thessalonica from Philippi, where he and Silas were beaten and imprisoned. He understood that he would meet with persecution at Thessalonica, as well (2Timothy 3:12), but he became embolden in his spirit to risk his life there for the sake of the Kingdom of God (1Thessalonians 2:2).
According to 1Thessalonians 1:1, Paul authored this epistle, but it is implied that both Silas and Timothy also had some input in that their names are mentioned together with his. Paul wrote this epistle, while he was in Athens, where he ministered after he had been cast out of Thessalonica and then fled Berea due to unbelievers from Thessalonica stirring up trouble there (Acts 17:10, 13-15). These things occurred during what is called Paul’s second missionary journey, which took place cir. 50-53 AD,[2] and Paul was in Athens cir. the fall of 51 AD.
Paul addresses the brethren at Thessalonica as the elect of God, i.e. they were folks whom the Lord had chosen for himself out of their community (1Thessalonians 1:4). Paul said he kept them in his prayers, always mindful of their work (G2041) of faith, which is their service to God, and their labor (G2873) of love, which means their efforts were spent under troublesome conditions, and their patience in hope—hope of a harvest. In other words they worked and toiled while facing opposition, and they hoped their labor wasn’t spent in vain (1Thessalonians 1:2-3). This, of course, was similar to Paul, who also had hoped his labor at Thessalonica wasn’t spent in vain (cp. 1Thessalonians 3:5).
According to Paul, he preached the Gospel to the Thessalonians not merely in word, as though he was a rabbi teaching a particular doctrine. Instead, he claimed the word of God came upon them in power (dunamis – G1411). The Greek word, dunamis, often refers to miracle working power, but I don’t believe this is the case here. According to Luke, Paul reasoned with the Jews in the synagogue for three weeks (Acts 17:1-3), and it was this reasoning power in the Spirit that I believe Paul had in mind (1Thessalonians 1:5; cp. Acts 17:3-4). Nothing is mentioned about Paul working miracles. Rather, it was the power of the word of God that was demonstrated through the open minds of the believers, which caused them to understand and believe the Gospel (cp John 6:44).
Later, Paul wrote to the Corinthians, concerning how he preached the Gospel to them. In that letter he said he didn’t come as a great orator or wise preacher (1Corinthians 2:1). Instead, he came knowing only Christ, and the crucified / cursed Christ at that (1Corinthians 2:2). In other words, there was absolutely nothing humanly appealing to his Gospel (cp. Isaiah 53:2). He presented no real logic as to why a cursed man would be the Savior. He merely preached that the crucified Christ was, indeed, the Savior of the world, showing only Scripture that this was so (1Corinthians 15:3-4). Paul didn’t preach the Gospel as a powerful miracle worker. Rather, he appeared weak and was in fear of reprisals from the enemy. He didn’t present himself as a wise rabbi. Rather, he came to folks like a simple preacher, and he did this in order that the Spirit of God would demonstrate the power of the truth of the Gospel. Therefore, he could say the believer’s faith was not founded upon a great teacher, but upon the power of God in his word (1Corinthians 2:3-5).
As it was for the Corinthians, so it was also for the Thessalonians. It was the power of the word of God, which is the Gospel, that convinced them (1Thessalonians 1:5; cp. Acts 17:3-4). It was as though Paul spoke a language only some understood (1Corinthians 14:11). It was this demonstration of the power of the Spirit that separated the wheat from the tares (Acts 17:4-9; cp. Matthew 13:30, 38, 40), the harvest for the Lord was separated from the rebels and brought into his barn, his Church, which he, himself, built for just such a purpose (Matthew 16:18).
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[1] Although the apologetic is begun here, it is more clearly understood from the second chapter of 1Thessalonians, where he is definitely understood as defending his position against forces speaking against him at Thessalonica.
[2] All of Paul’s missions lasted for three years. Upon completion of each he would return to Jerusalem and Antioch to report what the Lord had done through him.
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