Authenticity and Genuineness
1 Thessalonians 1:11Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. (1 Thessalonians 1:1).—Paul, and Silvanus, and Timotheus unto the church, of the Thessalonians. For Thessalonica, see Acts 17:11Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: (Acts 17:1).
PROF. JOSEPH B. LIGHTFOOT, D. D.—The epistles to the Thessalonians are the earliest of St. Paul's writings—perhaps the earliest written records of Christianity. Both these epistles were written toward the close of the year 52 or the beginning of 53. There is no trace that the genuineness of this epistle was ever disputed at any age or in any section of the church, or even by any individual. It was included in the old Latin and Syriac Versions; it is found in the Canon of the Muratorian fragment; and it was also contained in that of Marcion. Towards the close of the second century from Irenæus downwards, we find this epistle directly quoted and ascribed to St. Paul. The evidence derived from the character of the epistle itself is so strong that it may fairly be called irresistible.—Smith's Dict. of Bible, p. 3226.
Thessalonica a Center of Communication
DR. JOHN SAUL HOWSOH.—The reason of the pre-eminence of Thessalonica is to be found in its geographical position. Situated on the inner bend of the Thermaic Gulf,—half-way between the Adriatic and the Hellespont,—on the sea-margin of a vast plain watered by several rivers,—and at the entrance of the pass which commands the approach to the other great Macedonian level,—it was evidently destined for a mercantile emporium. Its relation with the inland trade of Macedonia was as close as that of Amphipolis; and its maritime advantages were perhaps even greater. Thus, while Amphipolis decayed under the Byzantine emperors, Thessalonica continued to prosper. There probably never was a time, from the day when it first received its name, that this city, as viewed from the sea, has not had the aspect of a busy commercial town. We see at once how appropriate a place it was for one of the starting-points of the Gospel in Europe; and we can appreciate the force of the expression used by St. Paul within a few months of his departure from the Thessalonians, when he says that " from them the word of the Lord had sounded forth like a trumpet, not only in Macedonia and Achaia, but in every place."— Life and Epists. of St. Paul, I., 323.
The Perverseness of the Jews
JUVENAL.—The Jews.... they would not even point out the way to anyone except of the same religion, nor, being asked, guide any to a fountain except the circumcised.—Satr., XIV., 103.
TACITUS.—A people cherishing hatred against all others.—Hist., V., 5.
APOLLONIUS.—Atheists and misanthropes, and the most uncultivated barbarians.— See Josephus, Cont. Apion, II., 15.
DIODORUS SICULUS.—Those alone among all nations who were unwilling to have any intercourse with any other nation, and who regarded all others as enemies. —Died. Sit., XXXIV.
God the Judge and Avenger
CICERO.—With respect to the statement that God is not merely a Judge, but an Avenger, the sense of religion appears to be strengthened by the fear or immediate punishment which awaits the offender.—De Leg., II., 10.
Hope Concerning the Dead in Christ
Theas. 4:13.—I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
SENECA.—Our eyes ought not to be dry on the death of a friend; neither should they stream: it is decent to weep, but useless to bewail. Let us consider that we must soon be What he is whom we now bewail; and perhaps (if the opinion of some wise men be true that there is such a place) he whom we fondly imagine to have perished, is sent before us to that happy mansion.—Epist., 63.
TACITUS.—IT there be any place for the manes of the just; if, as philosophers say, great spirits perish not with the body, mayest thou rest in peace, O Agricola I Recall us also from weak regrets and womanly lamentations to the contemplation of thy virtues, for, which it were wrong to mourn and complain.— Agric. c. 46.
Spiritual Armor
EPICTETUS.—Every one's life is a warfare, and that long and various. —Epict., III., 24.
SENECA.—Our condition is a warfare, and such a one wherein no rest, no leisure time is allowed. Pleasures are in the first place to be subdued.—Epist., 51.
IDEM.—The task imposed upon us is hard and laborious; we must engage, therefore, as it were in battle.—Epist., 52.
Mutual Edification
ARISTOTLE.—The friendship of worthy men is worthy, and is mutually increased by mutual converse. They also appear to become better by energizing with and correcting each other. For they mutually express those things with which they are mutually delighted: whence it is said by Theognis, “From good men what is good is learned."—Eth., IX, 12,
Evil for Evil
PLATO.—It is not right to return an injury, or to do evil to any man, however much one may have suffered from him.—Crito, c. so.
SENECA.—A good man will pardon an injury, provided he can do so without breach of piety and fidelity.—Epist., 81.
IDEM.—Nature has commanded justice and equity; and by her appointment it is more wretched to do an injury than to suffer, one.—Epist., 95.
Prayer Unceasing
SENECA.—Cease not to pray; and ask particularly for wisdom, a sound mind, and health of body. Fear not to importune a gracious God, as long as you ask not for any foreign good, or for what belongs to another person. Epist., 10.
Thanksgiving
XENOPHON.—I shall never be wanting in my acknowledgments to the gods; and it even troubleth me that we cannot make a suitable return for the benefits they have conferred upon us.— Mem. Soc., IV., 3.
Sanctification
ARISTOTLE.—It is the property of a man to have a life consisting of three parts.—Topic., V., 4.
PLUTARCH.—It is the common opinion that man is a compound nature.... The understanding is as much' better than the soul as the soul is better than the body. The conjunction of the soul with the understanding produces reason; but with the body, passion.—De fac. in orb. lun., c. 28.
VIRGIL.—Hail, sacred parent! Hail again paternal ashes and soul, and shade!—Æn., V.