In the days of the Apostle Paul, the city of Thessalonica was the largest city in Macedonia, boasting a population of nearly 200,000 people –a megapolis of the ancient world.
The majority of its inhabitants were Greek, although there was a mixture of ethnic groups, including Jews.
Paul’s letters to the Church at Thessalonica are accepted as authentic by virtually all New Testament scholars. The book was quoted by name by early Church Fathers including Irenaeus, Clement of Alexandria, Tertullian, and Polycarp.
The first epistle is divided into three parts or themes. In the first part, Paul reiterates his relationship with the Thessalonians, gives thanks to God for them, and outlines the evidence that the Thessalonians were truly saved, in contrast to what the Judaizers were saying about them.
“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.” (1 Thessalonians 1:9-10)
In the second part, Paul defends his credentials as an Apostle and the legitimacy of the Thessalonians’ conversion, and his urgent desire to see them again.
“For yourselves, brethren, know our entrance in unto you, that it was not in vain: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.” (1 Thessalonians 2:1-2)
“But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.” (1 Thessalonians 2:17-18)
The third major theme of the epistle is the imminent return of the Lord for His church at the Rapture. It is a source of endless fascination to me to read the various polemics arguing against the Rapture on the grounds that it was a nineteenth-century invention of J.N. Darby or Margaret MacDonald or C.I. Schofield.
Other scholars, such as my friend Grant Jeffrey, have long since proved that the Rapture doctrine was taught by the early Church as far back as 373 AD when he discovered an ancient text authored by Ephraem the Syrian, a prominent Byzantine theologian.
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