During the time of Paul there were many preachers of different philosophies. Many of them lived out of their preaching. The more followers they had the higher statues they got. The best among them could even established their own schools of thoughts. This attitude affected also some of the Christian missionaries (2 Cor 2:17; 4:2). Paul insists that neither money nor fame was the purpose of his preaching.
Moreover, in order not to put any hindrance to the message of the Gospel, the apostle even gave up his right to be supported by a community he preached to. We shall see the same attitude in the first Corinthians chapter 9 (see 1 Cor 9:14). Although a messenger of the Gospel is entitled to live from the Gospel, Paul gives up that right (see also Acts 20:33)
Since there were many preachers around, Paul thanks God that the faithful were able to discern the difference between his preaching and the preaching of the others. His was truly the Word of God; their were merely the words of men. It was that grace of faith - coming from God - in Paul’s preaching that gave them the power to give up their old ways of living and embrace the new style of living, called as new birth (1 Cor 4:15; John 3:3).
The persecution and probably even the martyrdom of some of the members of the community puts them on pair with the Churches in Judea, which also experienced it. The strong words that Paul directs here against the Jews should be referred to the leadership of the Temple, which strongly opposed the spread of Christianity. Here, we have a profound thought indicating that opposing Christianity means opposing God and does disservice to humanity.
The issue of persecution of Christians by the Jews - particularly those in position of power - is discussed also in other New Testament writings (Mk 14:1; John 5:18; 7:1,19–20; 8:37,40; 11:53; Acts 2:23,36; 3:15; 4:10; 5:30; 7:52; 10:39).
Similar idea is already seen in the Old Testament writings. Prophet Elijah complains to God about the sons of Israel killed God’s prophets (1 Kings 19:10,14). The sinful king Ahab puts into prison prophet Micaiah, who dared to foretell the king’s defeat and death (1 Kings 22:27; see also 2 Chronicles 24:20–21; Nehemiah 9:26; Jer 2:30; 11:18–21; 26:8,20–22).
Paul ends with the assurance that the wrath of God has already come upon them. What does Paul refer to?
- To a increasing political oppression by the Romans that led to the Roman-Jewish war (66–74 AD)?
- To the fact of rejecting Jesus as their Savior and thus closing themselves to the grace of salvation?
Taking the insights from the Romans 9–11, it would be the second, but in that case, the wrath of God would be something temporal. At the end His mercy would triumph over that wrath (see Rom 11:26,32).
Paul’s main worry was the condition of the young Church in Thessalonica under the severe circumstances of persecution. Paul’s plan was to visit them as soon as possible. His sudden leave of the community (Acts 17:10) could be misunderstood as fear of persecution on the part of the apostle himself. That is why Paul seems to be justifying himself pointing out that he preached them the Gospel despite the persecution he experienced in Philippi (Acts 16:40; and 1 Thess 2:2).
Paul blames Satan for his inability to come to them. It is Satan’s purpose to hinder the growth of the Church. On the other hand, we also learn that to be united in heart is not enough. As we possess also bodies, so the Church is also the unity of hearts and bodies. Paul wants to be with them in person, and that what the Church is: the unity of persons believing and worshiping the same God the Father, through Jesus Christ, in the Holy Spirit.
The apostles of Christ, those who preach the Good News find their joy in the communities they brought to life. When Jesus comes, Paul will present the Church in Thessalonica as his crown of glory (boasting). An authentic community of believers is the fulfilled of a missionary life.