1–2 Thessalonians. Nijay K. Gupta
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of Thessalonica
In 316 BC, Thessalonica was built on the site of Therme below the Hortiates mountains. Macedonian military leader (and later king) Cassander named this city he founded after his wife, the daughter of Philip II and half-sister of Alexander. Thanks in no small part to Thessalonica’s port, it became a prominent city.4 In 187 BC, King Philip V (221–179) permitted Thessalonica to issue its own coinage, further boosting its economy.
When Rome took control of Macedonia (168 BC), it was divided into four republics and Thessalonica became capital of the second district. In the following years Thessalonica made several important political moves; firstly, it refused to support a revolt against Rome among Macedonian cities led by Andriscus (149 BC). Instead, it hailed Roman praetor Metellus, suppressor of the revolt, as “savior.”5 A few years later, Thessalonica was named the capital of the province of Macedonia. The Romans took special interest in this city largely for its size and location.6 They built the Via Egnatia, a roadway that ran east-west from Dyrrhachium on the Adriatic Sea to Thessalonica. It was intended, in the first place, for military use, but became a major thoroughfare for trade and travel more broadly.
About a century later, after Julius Caesar was murdered, Thessalonica again shrewdly supported Octavian and Mark Antony over and against Brutus and Cassius. In return for this loyalty, Antony bestowed upon Thessalonica the status of civitas libera (free city). This special privilege meant that Thessalonians could operate with considerable autonomy while also receiving support from Rome.7 Additionally it received tax concessions. It is no exaggeration to say, then, that this status “ushered in a prosperous new era for Thessalonica.”8 By the time of Paul, Thessalonica was a large, cosmopolitan city; Antipater of Thessalonica referred to it at the “mother of all Macedonia.”9 The largest ethnic population in Thessalonica at that time was Greeks, but there is evidence for the presence of other groups including Italians, Thracians, and Jews.
Religion in Thessalonica
The religious atmosphere in Roman Thessalonica was diverse. While traditional Greek deities were widely honored, including Zeus, Asclepius, Aphrodite, and Demeter, the city also dedicated worship to Egyptian gods such as Serapis and Isis. In 1917, an ancient temple was discovered in Thessalonica that is now called the Serapeion. This temple probably dates to the third century BC. Thessalonians also had an interest in the myth of Cabirus. We learn from Clement of Alexandria the legend of two brothers who killed a third sibling and buried him at the foot of Mount Olympus. Cabirus is depicted in worship as a young man with no beard. Devotees worshipped the murdered Cabirus as a savior who would return and bless the people, especially the poor.10
We should also add that Thessalonica established a cult in honor of the goddess Roma. Furthermore, they built a temple for Caesar. The Thessalonians, as noted above, understood the significance of showing loyalty and respect to Rome. Coins have been discovered that identify Caesar as divine. To challenge the divinity of Caesar would be a threat against Rome itself. This may offer important background for understanding the seriousness of the threats against Paul and his ministry when he was brought before the city officials (the politarchs) on the accusation that he was supporting a rival king named Jesus (Acts 17:5–6).
Paul in Thessalonica
While Paul mentions his coming to Thessalonica in 1 Thessalonians, the book of Acts contains a number of details about his experience there.11 While in Troas (Asia Minor), Paul received a vision of a “man of Macedonia” begging him to cross over into Macedonia to help his people (Acts 16:9). Paul and Silas wasted no time setting sail into Samothrace and Neapolis to bring the gospel to the Macedonians. He eventually went to Philippi where his ministry caused a stir and locals accused them before the authorities. They were beaten and imprisoned, but the Lord miraculously delivered them. Before departing from Philippi, Paul and Silas encouraged the new believers there including Lydia, the first convert of Europe.
Paul and Silas travelled through Amphipolis and Apollonia to Thessalonica. They went to the Thessalonian Jewish synagogue and Paul preached about Messiah Jesus on three Sabbath days (17:1–2). Luke recounts that “Some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women” (17:4).
Some jealous Jews incited “ruffians” (F. F. Bruce refers to them as a “rent-a-mob”!) to turn the city against Paul and Silas. Unable to locate the two strangers, the mob attacked Paul’s host Jason and other new believers in Jesus. They were brought before the city authorities under this accusation: “These people who have been turning the world upside down have come here also, and Jason has entertained them as guests. They are all acting contrary to the decrees of the emperor, saying that there is another king named Jesus” (Acts 17:6–7).
While Jason and the others were released when they posted bail, still the city was perturbed by this matter. Paul and Silas took their leave under the cover of darkness, making their way to Beroea (17:10). Luke makes it a point to say that the Jews there were more receptive to the gospel than in Thessalonica (17:11). Still, Paul’s Thessalonian troubles were far from over. Some Jews from Thessalonica heard about Paul’s successful ministry in Beroea and travelled there to turn those people against him as well (17:13). Thus, Paul was forced on to Athens. After Acts 17, Luke offers no more clues regarding the situation in Thessalonica.12 What we surmise about the situation that led to Paul’s writing of the Thessalonian letters must come primarily from historical reconstruction and guesswork based on information from the letters themselves.
The Church of the Thessalonians
Before considering the exigencies that gave rise to 1–2 Thessalonians, it behooves us to consider the nature of the church of the Thessalonians. According to Luke, some Jews responded positively to his preaching, a great number of “devout Greeks” and “not a few leading women” (Acts 17:4). As for the first group, Luke’s some is probably a small number, given how he represents the overall offense of Paul’s gospel to the Jews in Thessalonica (e.g., versus Beroea). Who are these “devout Greeks”? They are Gentile “god-fearers,” non-Jews who attached themselves in some way to the Jewish synagogue. Perhaps they were attracted to Jewish morality, worship of this one particular god, or the Jewish festivals.13 Some scholars have expressed doubts about the historical reliability of Luke’s account, especially because Paul characterizes the Thessalonian believers as those who turned away from idols to the one God and to Jesus (1 Thess 1:9–10).14 This appears to some to mean that the church was comprised almost exclusively of Gentile idol-worshippers who would have had no association with Judaism.15 However, as Todd Still notes, if Paul had attracted Jews and god-fearing Gentiles away from the synagogue towards faith in Jesus, this would explain Jewish hostility against Paul that is attested in both Acts and 1 Thessalonians (see 1 Thess 2:15).
If Paul did have some success in luring God-fearing and well-off Gentiles away from the synagogue by his preaching and continued to poach on Jewish preserves even after he had been cut off from the synagogue, then it is reasonable to think that he would have provoked a negative Jewish response. Not only would the Jewish community have viewed Gentile adherents as potential proselytes, but they would also have valued their financial and social support. While Jewish jealousy or zeal incited by Paul’s missionary activity among synagogue adherents only partially explains Paul’s conflict with Thessalonian Jews, it may well have been a primary reason