Thessalonica

As was frequently the end during Paul's ministry, his successful efforts at evangelism were met with much vehemence on the subr kayoedine of the Jewish leaders, who, at Thessalonica, decided that Paul had worn out his welcome in a matter of only three weeks. They later forced him to beat a hasty exodus to Beroea in the middle of the night after only a few additional weeks of ministry in the city. Nevertheless, a fledgling church was established in Thessalonica, although it, too, was subject to much persecution by the Jewish religious establishment (see I Thes. 1:6; 2:14; 3:3).

Although the epistle does non distinguish itself on the terra firma of Pauline doctrine, it is nonetheless an eloquent revelation of Paul's "pastoral prep atomic number 18dness and his intense interest in the spiritual well-being of his converts" (Morris, 1956, p. 19). Rolston (1963) believes that the feel of the epistle "does not deal with [an individual's] conduct in terms of moralism or legalism but insists that Christians should live in a manner that is exemplary of their high calling as children of God" (p. 12).

According to Morris (1956), at that place was some confusion in the understanding of Paul's message well-nigh the second coming (p. 19). Considering that the Thessalonian church was composed largely of Greeks, it is perceivable how this could have become a problem. The Greeks held certain beliefs regarding the immortality of the soul, but th

Paul writes to the congregation: "But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope" (v. 13). This is not to be seen as a rejection of the grieving process. On the contrary, this is a fruition of the necessity of grief. However, there is a different purpose to be understood in the Christian context:

Gager (1981) asserts that "Judaism and Christianity were the only cults in the empire that ran afoul of Rome's general policy of toleration. . . . To Roman eyes, the adverse and incomprehensible intolerance of Christians made them appear not only foolish but treasonable. . . . and these people alone died for their folly" (p. 124).

Kac, Arthur W. (1975).

The messianic Hope: A Divine Solution for the Human Problem. high-minded Rapids: Baker Book House.

That there is a place for "those who are asleep" in God's grand scheme does not leak most commentators. Morris (1956) writes:

Saunders, Ernest W. (1973). 1 Thessalonians, 2 Thessalonians, Philippians, Philemon. Atlanta: tin can Knox Press.

Rolston, Holmes. (1963). The Layman's password Commentary: The First and Second Letters of Paul to the Thessalonians (vol. 23), Balmer H. Kelly, ed. Richmond, VA: John Knox Press.

(God's) supremacy will be manifest to all. Whether we live, or whether we die, we do not go beyond His power; and in the panorama of death, that antagonist no man can master, we can only remain calm and triumphant, for we know that those who sleep sleep in Jesus (p. 89).

There may be many inside information in this passage that carry little meaning to ultramodern Christians. Angelic trumpet calls, spacial descents and ascents presuppose another quite a little of the universe than we accept. But what stands at the center remains the agency of hope: God overcomes death with life, and offers a friendship that nothing actual or imaginable can destroy.

The deaths of some of the church's members pastime
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