Business and Pleasure Hamartia Trilogy Book 1

"Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures, opening and alleging, that it behoved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ. And some of them were persuaded, 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, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people. And when they found them not, they dragged Jason and certain brethren before 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 act contrary to the decrees of C?sar, saying that there is another king, one Jesus. And they troubled the multitude and the rulers of the city, when they heard these things. And when they had taken security from Jason and the rest, they let them go."-Acts xvii. 1-9 (R.V.).

"Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace."-1 Thess. i. 1 (R.V.).

THESSALONICA, now called Saloniki, was in the first century of our era a large and flourishing city. It was situated at the north-eastern corner of the Thermaic gulf, on the line of the great Egnatian road, which formed the main connection by land between Italy and the East. It was an important commercial centre, with a mixed population of Greeks, Romans, and Jews. The Jews, who at the present day amount to some twenty thousand, were numerous enough to have a synagogue of their own; and we can infer from the Book of Acts (xvii. 4) that it was frequented by many of the better spirits among the Gentiles also. Unconsciously, and as the event too often proved, unwillingly, the Dispersion was preparing the way of the Lord.

To this city the Apostle Paul came, attended by Silas and Timothy, in the course of his second missionary journey. He had just left Philippi, dearest to his heart of all his churches; for there, more than anywhere else, the sufferings of Christ had abounded in him, and his consolations also had been abundant in Christ. He came to Thessalonica with the marks of the lictors' rods upon his body; but to him they were the marks of Jesus; not warnings to change his path, but tokens that the Lord was taking him into fellowship with Himself, and binding him more strictly to His service. He came with the memory of his converts' kindness warm upon his heart; conscious that, amid whatever disappointments, a welcome awaited the gospel, which admitted its messenger into the joy of his Lord. We need not wonder, then, that the Apostle kept to his custom, and in spite of the malignity of the Jews, made his way, when Sabbath came, to the synagogue of Thessalonica.

His evangelistic ministry is very briefly described by St. Luke. For three Sabbath days he addressed himself to his fellow-countrymen. He took the Scriptures into his hand, that is, of course, the Old Testament Scriptures,-and opening the mysterious casket, as the picturesque words in Acts describe his method, he brought out and set before his auditors, as its inmost and essential secret, the wonderful idea that the Christ whom they all expected, the Messiah of God, must die and rise again from the dead. That was not what ordinary Jewish readers found in the law, the prophets, or the psalms; but, once persuaded that this interpretation was true, it was not difficult to believe that the Jesus whom Paul preached was the Christ for whom they all hoped. Luke tells us that some were persuaded; but they cannot have been many: his account agrees with the representation of the Epistle (i. 9) that the church at Thessalonica was mainly Gentile. Of the "chief women not a few," who were among the first converts, we know nothing; the exhortations in both Epistles make it plain that what Paul left at Thessalonica was what we should call a working-class congregation. The jealousy of the Jews, who resorted to the device which had already proved successful at Philippi, compelled Paul and his friends to leave the city prematurely. The mission, indeed, had probably lasted longer than most readers infer from Acts xvii. Paul had had time to make his character and conduct impressive to the church, and to deal with each one of them as a father with his own children (ii. 11); he had wrought night and day with his own hands for a livelihood (2 Thess. iii. 8); he had twice received help from the Philippians (Phil. iv. 15, 16). But although this implies a stay of some duration, much remained to be done; and the natural anxiety of the Apostle, as he thought of his inexperienced disciples, was intensified by the reflection that he had left them exposed to the malignity of his and their enemies. What means that malignity employed-what violence and what calumny-the Epistle itself enables us to see; meantime, it is sufficient to say that the pressure of these things upon the Apostle's spirit was the occasion of his writing this letter. He had tried in vain to get back to Thessalonica; he had condemned himself to solitude in a strange city that he might send Timothy to them; he must hear whether they stand fast in their Christian calling. On his return from this mission Timothy joined Paul in Corinth with a report, cheering on the whole, yet not without its graver side, concerning the Thessalonian believers; and the first Epistle is the apostolic message in these circumstances. It is, in all probability, the earliest of the New Testament writings; it is certainly the earliest extant of Paul's: if we except the decree in Acts xv., it is the earliest piece of Christian writing in existence.[1]

The names mentioned in the address are all well known-Paul, Silvanus, and Timothy. The three are united in the greeting, and are sometimes, apparently, included in the "we" or "us" of the Epistle; but they are not joint authors of it. It is the Epistle of Paul, who includes them in the salutation out of courtesy, as in the First to the Corinthians he includes Sosthenes, and in Galatians "all the brethren that are with me"; a courtesy the more binding on this occasion that Silas and Timothy had shared with him his missionary work in Thessalonica. In First and Second Thessalonians only, of all his letters, the Apostle adds nothing to his name to indicate the character in which he writes; he neither calls himself an apostle, nor a servant of Jesus Christ. The Thessalonians knew him simply for what he was; his apostolic dignity was yet unassailed by false brethren; the simple name was enough. Silas comes before Timothy as an older man, and a fellow-labourer of longer standing. In the Book of Acts he is described as a prophet, and as one of the chief men among the brethren; he had been associated with Paul all through this journey; and though we know very little of him, the fact that he was chosen one of the bearers of the apostolic decree, and that he afterwards attached himself to Paul, justifies the inference that he heartily sympathised with the evangelising of the heathen. Timothy was apparently one of Paul's own converts. Carefully instructed in childhood by a pious mother and grandmother, he had been won to the faith of Christ during the first tour of the Apostle in Asia Minor. He was naturally timid, but kept the faith in spite of the persecutions which then awaited it; and when Paul returned, he found that the steadfastness and other graces of his spiritual son had won an honourable name in the local churches. He determined to take him with him, apparently in the character of an evangelist; but before he was ordained by the presbyters, Paul circumcised him, remembering his Jewish descent on the mother's side, and desirous of facilitating his access to the synagogue, in which the work of gospel preaching usually began. Of all the Apostle's assistants he was the most faithful and affectionate. He had the true pastoral spirit, devoid of selfishness, and caring naturally and unfeignedly for the souls of men (Phil. ii. 20 f.). Such were the three who sent their Christian greetings in this Epistle.

The greetings are addressed "to the church of (the) Thessalonians in God the Father and the Lord Jesus Christ." No such address had ever been written or read before, for the community to which it was directed was a new thing in the world. The word translated "church" was certainly familiar enough to all who knew Greek: it was the name given to the citizens of a Greek town assembled for public business; it is the name given in the Greek Bible either to the children of Israel as the congregation of Jehovah, or to any gathering of them for a special purpose; but here it obtains a new significance. The church of the Thessalonians is a church in God the Father and the Lord Jesus Christ. It is the common relation of its members to God the Father and the Lord Jesus Christ which constitutes them a church in the sense of the Apostle: in contradistinction from all other associations or societies, they form a Christian community. The Jews who met from Sabbath to Sabbath in the synagogue were a church; they were one in the acknowledgment of the Living God, and in their observance of His law; God, as revealed in the Old Testament and in the polity of Israel, was the element or atmosphere of their spiritual life. The citizens of Thessalonica, who met in the theatre to discuss their political interests, were a "church"; they were one in recognising the same constitution and the same ends of civic life; it was in that constitution, in the pursuit of those ends, that they found the atmosphere in which they lived. Paul in this Epistle greets a community distinct from either of these. It is not civic, but religious; though religious, it is neither pagan nor Jewish; it is an original creation, new in its bond of union, in the law by which it lives, in the objects at which it aims; a church in God the Father and in the Lord Jesus Christ.