The first epistle to the Thessalonians was written from Athens.
Called Salonica by the Turks today.
The City Of Thessalonica
Thessalonica exists today as the city of Saloniki. Originally the name of the city was Therma, or Therme. This Greek name meant “Hot Bath” or “Hot Springs”. The city was so named because of the hot salt-springs located about four miles from the site of the present Saloniki. The city's name was changed by Cassander. He was the king of Macedonia and one of the successors of Alexander the Great. He rebuilt and repeopled the city in 315 B.C. and renamed it Thessalonica after his wife Thessalonike, a sister of Alexander the Great.
The city became the great naval station of the Macedonians. It was surrendered to the Romans after the battle of Pydna in 168 B.C. The Romans made it the capital of the second of the four districts of Macedonia. When the four districts were made into one province under the jurisdiction of a proconsul, it became the residence of the proconsul. In the first Roman civil war in 49 B.C. the city became the headquarters of Pompey and the Roman senate. The city aligned itself with Octavius, who became Caesar Augustus, against Sextus Pompeius from 42 to 39 B.C. The city was rewarded by being declared a free city.
At the time of Paul in the first century Thessalonica was the capital of the whole region between the Adriatic Sea and the Black Sea. The magistrates, or city rulers, were called by Luke in Acts 17:8 politrarchs, a title that is not mentioned in ancient literature. Luke's use of the title politrarchs is evidence of his minute accuracy, for on the arch of the Vardar Gate is found this very designation for the seven city magistrates.
Thessalonica was on the main Roman highway known as the Egnatian Way, or Via Egnatia. It connected Rome in the west to its imperial territories to the east and north of the Aegean Sea. The Romans constructed the Egnatian Way for the military purpose of moving their legions quickly from one part of their empire to another. The highway passed through Thessalonica. Huge arched gates towered over the road on the west and east ends of the city. The city's location in the heart of the empire made Thessalonica the chief Roman military station that commanded this strategic point of the highway.
The military value of Thessalonica to the Romans was further enhanced by the city's location at the northeast corner of the Thermaic Gulf. Possessing a fine harbor, the city became a strategic Roman naval station. From this naval station, as well as from those in Corinth in southern Greece and Ephesus on the eastern shore of the Aegean Sea, the Roman navy was able to control the Aegean Sea, which was an all important travel and trade route between east and west.
The word 'church' in scripture should always be read by the Greek word 'ecclesia' which means 'a called out body, meeting or assembly, a congregation of saints'. An individual is an 'ecclesia'. A group of individuals is an 'ecclesia'. The word 'ecclesia' never means a building.
A saint. Most “churches” teach that a 'saint' is anyone who “believes”. The scriptures teach that a 'saint' is a 'called out', set apart, holy, sacred, consecrated race of people. The seed of Abraham. He dedicated Isaac to Yahweh, and to his seed (posterity) were the promises given. It has nothing to do with the other races. Only this seed was 'called', chosen by Yahweh.
Believed to be the earliest of Paul's letters.
They were written from Athens on the second missionary journey, shortly after Paul left Thessalonica.
He and Silas had visited there when they were forced to leave Philippi.
Paul was in Thessalonica about a month and met with much success. However there was the usual resistance from orthodox Jewry, and Paul and Silas were forced to leave by night.
Mainly the young assembly at Thessalonica was made up from those who had lately been heathen.
Today's “churches” apply their “rapture theory” as the central theme of this book. It was formulated (or accredited to) a Jesuit Priest named 'Ribera' – who lived in the 16th century. The teaching is that the 'church' will be raptured (taken away) from Earth for 3 ½
The original Greek will be referred to often to clarify the innocent mistakes and deliberate “leavens”.
“Churches” teach that all have to do is “believe”. And, “you just gotta have Faith”.
The word 'faith' means 'allegiance', loyalty, fidelity (to match or copy).
Verse 3 is teaching us that we must work at our allegiance to Christ by copying (imitating) His example.
The bible is about a family, a race, the generations of Adam (Gen 5:1).
Abraham had allegiance (faith) in Yahweh's word. His seed was 'elected' by God.
How they conducted themselves in Thessalonica when they were there.
Our test here as mortals is to imitate our Prince.
We will go through tribulation for it, and attain honor.
Thessalonica became a base for the gospel to spread throughout Adamic society.
Wait means to stay, the sense is to stop.
This would support, “just believe” and wait for the “rapture”. Our ticket is punched.
Await means to stay, to remain or hold. To be ready for.
This would support, remain in allegiance (faith) by imitating Christ's example, so being preserved (saved) we may come through the fire of His return to reign here on earth with Him.
The “churches” teach that “once saved, always saved”.
The word 'saved' means 'to preserve'. When you walk in allegiance (faith) with Christ, you are being preserved.
There is no guarantee of salvation by your own declaration.
We don't have salvation because we “believe”. We believe because we have salvation. The free gift because of the promises to our father Abraham.
Beaten and thrown in prison.
They had the ability to use a spiritual authority over these people, but they refrain from that. Unlike the Edomite scribes and Pharisees that reign over the people with their 'doctrines of men'.
They did not demand tithes. They tried to support themselves.
The Greek Septuagint was the written word of God at that time. The OT.
The 'Judaeans' spoken of here are referring to the Edomite scribes and Pharisees. The children of the Devil (John 8:44). The infiltrators of the priesthood. Corrupting the law of Moses into the 'traditions of men'. This also included those Israelites that were deceived and followed Edom.
The KJV has “their own prophets”. This was added by the translators to support the lie that the Jews are Israel. It is not in the older texts. The first appearance of 'their own' is in the 6th or 7th century revision of the 5th century codex Bezae.
Here are some examples of Edomites killing Israelite prophets and priests. Remember Doeg the Edomite? (1 Sam 21:7, 22:9,18,22, Psa 52:1) Or Jezebel? (1 Ki 18:4, 21:15,23, 2 Ki 9:7, Rev 2:20)
'Gentile' does not mean non-Jew. It simply means nation, kinsmen of the same race. In this case some of the dispersed of Israel from the Babylonian captivity settled in Greece. Paul was the apostle to the 'Nations', or the dispersed (uncircumcised) of Israel.
Satan is the father of evil. His children are the adversaries. (Gen 3:15) Satan's children, the Edomite scribes and Pharisees, and Sadducees were always following the apostles and agitating the people against them. Hence, Satan hindered us. Satan is the contractor, his children are the workers.
The letter to the Thessalonians was of encouragement of their walking in Christ's example. The apostles boasted of the works of the saints in Thessalonica, and they should rejoice in their fruits.
'Christ' is not always referring to the Prince, it often speaks of the Anointed seed, through Abraham, Isaac and Jacob. The group. The Anointed, 'called out' children of Israel. The anglo-saxon peoples of Europe, New Zealand, Australia, Canada and USA.
The apostles were not going through all the afflictions and tribulations to get people to “believe” in Christ and they'll be “saved”. They were spreading the good message that Christ died for the seed of Abraham, and that because of the promises made to him, we have salvation, grace (favor), the free gift because Yahweh does not break His promises. We must act our part by imitating the example our Prince demonstrated.
The KJV does not have verse 9 as a question. Verse 9 is a question in the manuscripts.
Verse 10 is a reply, an answer to the question in verse 9.
Verse 10 is not a ? in the older manuscripts. It is a reply to the question in verse 9.
'men' is in italics, it was added by the scribes. So is 'do'. Let's read this from the Greek.
Speaking to all of the children of Israel. The context is always the children of Jacob versus the children of Esau, and Cain.
Paul is saying that Christ and His Holy ones are coming here. (1 Cor 1:8, Phili 1:10) The “rapture” is a lie.
Walking is different then “just believing”.
Fornication is not just unlawful sex, it includes harlotry, incest, idolatry and race mixing.
The northern House of Israel did not return to Judaea after the Assyrian and Babylonian captivities, they forgot the law and who they were. Also those that left before the Exodus missed out on the giving of the law and the works of Yahweh. That is why the “Gentiles” (dispersed Israel, the uncircumcised) forgot their heritage and that they were of the same seed as their brethren of Judaea.
Paul is telling them don't act like those that are outside the family, meaning the other races.
We Israelites are the light of the world. We are to set an example.
The other races are a stumbling block for us in this mortal test of life. How we honor His example shows our works.
Translated into our incorruptible bodies, like Christ when He ascended. Children of Light. Here on earth in the Kingdom, as it is in Heaven.
'rise' from the Greek word 'anistemi' means to stand up and be counted.
'Clouds' in scripture refer to groups, the heavenly hosts. This is not saying we are being taken anywhere. When we are translated, we are no more earthly (fleshly). We will be like those things that came out of the eggs in 'Cocoon'.
Verse 17 states that we 'remain'. When we are translated into our incorruptible bodies at His arrival, we, as well as those that have died, will stand up and be counted. This is the 'placement into position of sons' (“adoption”) here on earth in the Kingdom.
The key to understanding this question is found in the verb, "to meet." The Greek word used by Paul here is apantesis, and this particular word is loaded with meaning, which does not come forth in our English translation of the word. It is a word which was used in ancient times to describe the actions of an official welcoming delegation that had been sent "to meet" a visiting dignitary. Thus, it literally means, "meeting and returning with."
It was customary back then (as it is today) that when a V.I.P. visits a city, the leader of that city send out a delegation to welcome him and escort him to the mayor. Thus, when the Queen of England visited President Ford during the American Bicentennial, she was not expected to get off the plane and call a cab to take her to the White House. No, she was met by a special committee that escorted her to the White House. Therefore, when Paul uses the term apantesis to describe our action in meeting Christ, he uses this particular term to show us that we are going to be sent TO ESCORT CHRIST BACK TO EARTH WHEN HE SETS UP HIS KINGDOM.
Those who find this information to be unbelievable may do further study on this Greek word by noting how it is used in other Bible passages. The word is used in three other New Testament passages: · Matthew 25:1 and 6 speaks of the ten virgins who "went forth TO MEET the bridegroom." It was common practice in ancient times for the wedding party to escort the bridegroom to the bride after the marriage supper.
John 12:13 speaks of Christ's triumphal entry into Jerusalem (a prophetic type of Christ's second coming, at which time He will truly have a triumphal entry). It says that the people "took branches of palm trees and went forth TO MEET Him”. Jesus certainly did not turn around and escort the people back to Bethany with Him! No, the people escorted Jesus into Jerusalem.
Acts 28:15 speaks of Paul's journey to Rome as a prisoner. When the Christians in Rome heard that Paul was outside the city, "they came TO MEET us as far as Appii forum," which was about 43 miles from the city. They treated Paul like a Christian V.I.P., and Paul's heart was encouraged at their boldness to be identified as Christian friends of his. Thus, we conclude that Paul was not teaching that Christians would return to heaven with Christ, but rather that Christians would form Christ's escort back to earth.
We sheep don't know when we are in danger, especially if we trust in unlearned shepards.
'but for the acquisition of preservation through our Prince Yahshua Christ.'
We must also understand that most of the preachers in the “churches” today, though well meaning, are deceived by the education in the seminary schools which are controlled by the enemy. Remember Saul before he was Paul? He was an Israelite who was brought up as a Pharisee, they were teaching the 'doctrines of men'.
Why didn't the KJV translate 'preserved' to the “church” word “saved” here? Because “saved” is not a guaranteed thing. Walking in His example will 'preserve' you unto His coming. Don't be arrogant and proclaim that you are “saved” because you “believe”. Instead, believe, and imitate His example and you will be preserved.
THESSALONIANS – CHURCH DOCTRINE VS. SCRIPTURE
Below are 3 sources of what the modern churches preach today about the book of Thessalonians.
The purpose is to expose the apostasy and perversion of the scriptures, and to educate our people about the truth of our heritage. That we, the anglo-saxon race who are the descendants of ancient Israel, are the people of Abraham's seed and therefore the heirs of the promises of Yahweh. Not the Jews who distort and pervert the scriptures and teach the 'traditions of men'.
The book of 1st Thessalonians is a Pauline Epistle (letter from Paul). The Apostle Paul wrote it about 52-54 A.D. (50-51 AD) and it was one of his earliest written letters. The key personalities in this book are the Apostle Paul, Timothy, and Silas. Paul wrote this letter to strengthen and encourage the church (assembly) in Thessalonica. To encourage and hearten the believers (saints), Paul chose to emphasize the second coming of Jesus Christ. Throughout this letter, Paul focused on the principles of Faith, Hope, and Love.
• In chapters 1-3, the first principle is seen as Paul accentuates and commends them for their faithfulness to the Lord (Prince). He wrote, “thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs it work in you who believe” (2:13).
• In chapters 4-6, Paul highlights Love and Hope. He encourages the church (assembly) to walk in love; to (excel still more). He then expounds on the return of Jesus and “the day of the Lord (Prince)”. Paul teaches the church (assembly) about the resurrection on the last day and that Christ will return in the clouds (in groups of heavenly hosts), this was exactly the encouragement that the church (assembly) in Thessalonica needed. Lastly, before Paul finishes his letter he does not forget to add that they must pray constantly and “examine everything carefully’. In today’s world of lies, deception and carnival mirrors, everyone must apply these truths daily. Even to examination of their own “church”. Ever have a professional mechanic, dentist, or contractor do a poor job, and sometimes make things worse? The same goes for preachers.
Summary of the Book of 1 Thessalonians
Background of the Thessalonian Letters
It is helpful to trace the locations of Paul and his companions that relate to the Thessalonian correspondence. The travels were as follows:
Paul and Silas fled from Thessalonica to Berea. Since Timothy is not mentioned ( Acts 17:10 and note), it is possible that he stayed in Thessalonica or went back to Philippi and then rejoined Paul and Silas in Berea (Acts 17:14).
Paul fled to Athens from Berean persecution, leaving Silas and Timothy in Berea ( Acts 17:14).
Paul sent word back, instructing Silas and Timothy to come to him in Athens ( Acts 17:15).
Timothy rejoined Paul at Athens and was sent back to Thessalonica ( 3:1-5). Since Silas is not mentioned, it has been conjectured that he went back to Philippi when Timothy went to Thessalonica.
Paul moved on to Corinth ( Acts 18:1).
Paul wrote 1 Thessalonians and sent it to the church.
About six months later (a.d. 51/52) he sent 2 Thessalonians in response to further information about the church (assembly) there.
It is generally dated c. a.d. 51. Weighty support for this date was found in an inscription discovered at Delphi, Greece, that dates Gallio's proconsulship to c. 51-52 and thus places Paul at Corinth at the same time (see Acts 18:12-17. Except for the possibility of an early date for Galatians (48-49?), 1 Thessalonians is Paul's earliest canonical letter.
Thessalonica: The City and the Church (assembly)
Thessalonica was a bustling seaport city at the head of the Thermaic Gulf . It was an important communication and trade center, located at the junction of the great Egnatian Way and the road leading north to the Danube. It was the largest city in Macedonia and was also the capital of its province.
The background of the Thessalonian church (assembly) is found in Acts 17:1-9. Since Paul began his ministry there in the Jewish (Judaean) synagogue, it is reasonable to assume that the new church (assembly) included some Jews (Judaeans). However, 1:9-10; Acts 17:4 seem to indicate that the church (assembly) was largely Gentile in membership.
The congregants of the assemblies were Israelites from Judaea. The Edomite Jews were the persecutors and agitators. Jews can't become Christians. They are the children of Darkness, vessels of destruction, broken cisterns.
The “Gentile” members were not non-Jews as the “churches” teach. Gentile is a Latin word that means people of the same race, kin or Nation. The large membership was of the dispersed Nations of Israel.
Paul had left Thessalonica abruptly (see Acts 17:5-10) after a rather brief stay. Recent converts from paganism (1:9) were thus left with little external support in the midst of persecution. Paul's purpose in writing this letter was to encourage the new converts in their trials (3:3-5), to give instruction concerning godly living (4:1-12) and to give assurance concerning the future of believers (saints) who die before Christ returns.
Although the thrust of the letter is varied, the subject of eschatology (doctrine of last things) (end times) seems to be predominant in both Thessalonian letters. Every chapter of 1 Thessalonians ends with a reference to the second coming of Christ, with ch. 4 giving it major consideration (1:9-10; 2:19-20; 3:13; 4:13-18; 5:23-24). Thus, the second coming seems to permeate the letter and may be viewed in some sense as its theme. The two letters are often designated as the eschatological letters of Paul.
Who wrote the book?
After Paul started the church (assembly) in Thessalonica, he wrote this first letter to the believers (saints) there within just a few months of leaving. In Acts, Luke recorded that Paul preached for three Sabbath days to the Jews (Judaeans) in the local synagogue (Acts 17:2).
Paul’s ministry in Thessalonica obviously touched not only Jews (Judaean Israelites of the House of Judah, the circumcision) but Gentiles (dispersed Nations of Israel, the uncircumcision) as well. Many Gentiles (dispersed Nations) in the church (assembly) had come out of idolatry, which was not a particular problem among the Jews (Judaeans) of that time (1 Thessalonians 1:9).
Where are we?
Paul wrote his first letter to the Thessalonian church (assembly) from the city of Corinth around AD 51, just a few months after having preached in Thessalonica on his second missionary journey. Upon leaving Thessalonica under duress, Paul, Silas, and Timothy traveled to Athens by way of Berea. But after a short time in Athens, Paul felt the need to receive a report from the newborn church (assembly) in Thessalonica, so he sent Timothy back to serve and minister to the new believers (awakened saints) there. Paul wanted to check on the state of the Thessalonians’ faith (allegiance), for fear that false teachers (Judaizers) might have infiltrated their number. However, Timothy soon returned with a good report, prompting Paul to pen 1 Thessalonians as a letter of encouragement to the new believers (awakened saints).
Why is First Thessalonians so important?
Everyone would like to have some insight into what their future holds. How much more so when it comes to the end of the whole world? First Thessalonians provides Christians with the clearest biblical passage on the coming rapture of believers, an event that will inaugurate the seven-year tribulation. At the rapture, Christ will return for His people. The dead in Christ shall rise first, while those still living will follow close behind. All believers will meet Jesus in the air to begin an eternity spent with the Lord (1 Thessalonians 4:16–18).
This doctrine of the “rapture” is not scriptural. As demonstrated in my paper on the Rapture Refuted, the “churches” take a few verses from the scriptures that have nothing to do with this “idea” and squeeze it into this false doctrine. Besides all the examples in scripture, such as Noah's flood, and the Exodus, the evil was wiped out while the good remained. The parable of the wheat and the tares tells what will happen in the end.
What's the big idea?
Impressed by the faithfulness of the Thessalonians in the face of persecution, Paul wrote to encourage the Christians in that community with the goal that they would continue to grow in godliness. Paul knew that the people had been exposed to errant teaching from those (Edomite Pharisees) in opposition to the way of Jesus Christ and the grace (favor) of God. And Paul also understood that unless the young church (assembly) continued to mature in its faith (allegiance), the danger would only increase over time.
With that in mind, Paul taught the people that any spiritual growth would ultimately be motivated by their hope in the ultimate return of Jesus Christ. Paul was never interested in simply telling people to pull themselves up by their bootstraps, for he knew that what ultimately inspired change was a life of consistently walking in the power of God’s Spirit. And so to a group of young Christians with questions and uncertainties, Paul offered the hope of Christ’s return, providing both comfort in the midst of questions and motivation to godly living.
How do I apply this?
Do you ever feel as though your Christian faith (allegiance) has grown stale, that you are withering on the vine when you would rather be flourishing in His service? Paul’s first letter to the Thessalonians is the perfect remedy for such a feeling. Its focus on Christ’s return provides water for the thirsty soul today, encouraging growth in maturity by providing hope in the midst of suffering or uncertainty.
Paul’s specific, practical instruction for this process of sanctification can be applied directly to our current circumstances. By clinging to our hope in Christ, we may see several clear results in our lives: avoiding sexual immorality, refusing to defraud others, appreciating those Christians who serve on your behalf, refusing to repay evil for evil, rejoicing always, praying without ceasing, and giving thanks in all things—to name a few (1 Thessalonians 4:3–7; 5:12–23). This list, of course, is not exhaustive, but the first letter to the Thessalonians makes clear that every Christian should expect to grow in holiness over the course of his or her life.