PAUL AND SILVANUS AND TIMOTHY: Paulos kai Silouanos kai Timotheos: (Acts 15:27,32,34,40; 16:19,25,29; 17:4,15; 18:5) (Silvanus 2Cor 1:19; 2 Th1:1; 1 Pet 5:12) (Acts 16:1-3; 17:14,15; 18:5; 19:22; 20:4; 2Cor 1:1; Phil 1:1; Col 1:1; 1Ti 1:2; 2Ti 1:2; Heb 13:23)

A B Simpson has an interesting comment on the Thessalonian epistles writing...

The New Testament epistles have, as a rule, some specific quality or characteristic by which they are known. Romans is the epistle of gospel truth; Corinthians of the Church; Galatians of grace; Ephesians of the highest Christian life; Philippians of the sweetest Christian life; Colossians of the Christ life, etc.

The letters to the Thessalonians are the advent epistles. The one theme that runs throughout the two letters like a sort of golden thread and appears in every chapter in connection with some important and practical doctrine, is the blessed hope of the Lord's coming. So prominently did this subject occupy the preaching of Paul during his visit to Thessalonica, that when his enemies brought charges against him before the rulers of the city, they made this the point of their accusation, that "these that have turned the world upside down have come hither also...and these all do contrary to the decrees of Caesar, saying there is another King, one Jesus." (see notes Acts 17:6-7) It is evident from this that the general impression received from his preaching in Thessalonica was that the Christ to Whom he bore witness was a real King, and was coming again to establish a kingdom on the earth. Otherwise there would have been no possible ground for jealousy on the part of Caesar's friends. Indeed, we know from the very first chapter of his epistle that he began with this theme in his first messages to the unconverted, and it was this that awakened their consciences while still heathen, and led them to turn "to God from idols to serve the living and true God; And to wait for his Son from heaven."

The fact that the letters to the Thessalonians were Paul's earliest epistles, and that this subject occupies so prominent a place in them, makes it very plain that the doctrine of the Lord's coming is not an advanced truth that can only be understood by deeply spiritual Christians. It is one of the primary doctrines of the Gospel, and is part of the very essence of the Gospel of the Kingdom. (A. B. Simpson. Christ in the Bible - Thessalonians)

First Thessalonians is a letter ("have this letter read to all the brethren" - see note 1Thessalonians 5:27) of exhortation (exhort - 1Thess 2:3; 2:11, 4:1, see related words - urge in 4:10, 5:14; encourage in 2:11, 3:2 , 5:11, 5:14, comfort in 4:18).

What is an exhortation? In simple terms it is a message of warning, urging or encouragement which is designed to motivate and/or move the hearers to assume certain attitudes and/or take certain actions. Exhortation is  the act of presenting such motives before one's audience that the presentation might excite the listeners to  behave or walk in a certain manner especially relating to specific moral principles or ethical standards.

As one reads (and re-reads) the entire letter (preferably without interruption just as you would read a personal letter from a close friend or relative), it becomes obvious that the first three chapters are looking back to past events, reminding and encouraging the saints, whereas the last two chapters switch to a forward look, Paul now requesting and instructing the saints.

As stated above this letter was to be read to all the brethren (see note 1Thes 5:27) that they might be encouraged and comforted in much tribulation (note 1Thes 1:6), sufferings (see note 1Thes 2:14) and affliction (see note 1Thes 3:3, 3:4) and also to remind them of the coming of the Lord (see notes 1Thes 1:10, 2:19, 3:13, 4:15, 4:16, 5:23).

Who wrote this letter? At first glance, verse 1 mentions Paul, Silas and Timothy. However Paul is rightly listed first not only as the leading member of the triumvirate, but also as the true author of the letter as indicated by use of the singular pronoun "I"...

we wanted to come to you-- I, Paul, more than once-- and yet Satan thwarted us." (see note 1Thessalonians 2:18, see also his use of the first person "I" - see notes 1Thessalonians 3:5, 5:27). 

Why is the purpose of this letter? As alluded to above, Paul had several reasons for writing this letter but the main purpose was that the saints at Thessalonica as well as the saints of all ages might (1) that they might excel still more (see notes 1Thessalonians 4:1 and 4:10)  and (2) be unblamable at Christ's coming.                                                                                                              

W Graham Scroggie wrote that...

This letter, more than any other of Paul's, is characterized by simplicity, gentleness, and affection... here there is no controversy.

MacDonald has an interesting introductory statement noting that...

Today the Rapture and Second Advent of our Lord are widely believed and looked for by evangelical Christians. This was not always so. The revival of interest in this doctrine, especially through the writings of the early Brethren in Great Britain (1825–1850) was largely based on 1 Thessalonians. Without this short Letter we would be terribly deprived in our understanding of the various aspects of Christ's return. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

It should be noted that for a writer to begin his letter with his own name was the accepted procedure and devoid of any egotistical implication.  In Paul's day the practice was to begin with a salutation, composed of three elements: the writer,  the recipients and a greeting and this "formula" was adhered to by Christians and non‑Christians alike.

As Hiebert says

It was certainly more logical than the modern practice of appending one's signature at the close, for who ever reads a letter without first turning to its close to identify the writer? (Hiebert, D. Edmond: 1 & 2 Thessalonians)

Can you imagine the effect on the hearts of the Thessalonian saints as they began to read the first line and realize who this epistle was from? To receive a letter from Paul, who had weathered the storm in Thessalonica successfully, must have greatly encouraged the Thessalonians.  

Paul  (3972) (click brief overview of his life) is from Latin, Paulos meaning "little, small". Before his Damascus Road experience he was known by his Hebrew name Saul (Greek Saulos) which means "desired", "ask" or "asked for". Paul is always referred to as Saul in Acts until his clash with Bar Jesus at Paphos, when Luke suddenly writes,

But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze upon him (Acts 13:9).

From this point on in Acts (and in the epistles) he is always referred to as Paul . Paul means "little" but there is no evidence in the New Testament that either Paul or any of his contemporaries attached any personal significance to the meaning of his name.

Note that although Paul is the leader and author, he is not in the least self-centered, for he gladly associates his name with the names of these co workers who have labored with him in the work of the gospel at Thessalonica.

One writer refers to these associates as

the joint asserters and approvers of the truth contained in it.

Lenski asserts that

this letter is the voice of the three " as shown by the repeated use of the plural pronoun we.

Only in the Thessalonian epistles does Paul give the salutation without any additional word of identification (like, "apostle", "brother", "bond-servants", etc) for all three men were known and love by the Thessalonians, and that was sufficient. The fact that no official status is necessary indicates the friendly relations between these three men and the readers.

Dwight Pentecost comments that...

The absence of any authoritative title indicates that the apostle is dealing with these Thessalonians in a personal and intimate way because his heart was knit to the hearts of these who were his children in the faith. If one were to turn to Galatians 1:1, he would find that Paul writes, “Paul, an apostle, not of men neither by men, but by Jesus Christ and God the Father who raised Him from the dead.” Paul, in this address, is rising above the personal comment in 1 Thessalonians, and is striking an authoritative note. In the Epistle to the Galatians he deals severely with error and false teachers; he declares the Gospel of the grace of God authoritatively. In the introduction he emphasizes the authoritative appointment which was given to him by the grace of God as he was called of God to be an apostle, a sent one, one who was the minister to the Gentiles. (Pentecost, Dwight: Paul the Prisoner: Part 1: An Exposition of Philemon. Bibliotheca Sacra: Volume 129, Issue 514, page 141, 1972. Dallas TX: Dallas Theological Seminary)

Calvin adds that Paul's omission of a specific claim to apostolic authority is

a proof that those to whom he is writing had had no reluctance in recognizing him for what he was." Hiebert notes that "It is clear that the enemies at Thessalonica had sought to undermine the converts' confidence in Paul, but the attack had not been launched against his apostolic authority. It was rather an attack upon his person, an attempt to destroy the validity of his message by discrediting his character. Thus Paul felt no need to approach the Thessalonians in his official capacity as an apostle; he instead recalled to their memory the facts concerning his character and conduct.

Silvanus (click more in depth discussion) is a Roman proper name ("person of the woods" from Latin "silva" = wood, originally the name of the "god" of the woods) and is generally regarded as synonymous with Silas apparently the contracted form of Silvanus (compare Acts 18:5 with 2Cor 1:19) Luke always calls him Silas, but Paul always uses Silvanus. Upon the separation of Paul and Barnabas, Silas was selected by Paul as the companion of his second missionary journey (Acts 15:40).

Vincent writes that Silvanus is the same as...

Silas of the Acts, where alone the form Silas occurs. By Paul always Silvanos, of which Silas is a contraction, as Loukas from Loukanos. Similar contractions occur in Classical Greek, as Alexis for Alexandros; Artas for Artemas , and that for Artemidoros. Silas first appears in Acts 15:22, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see Acts 16:20 "and when they had brought them to the chief magistrates, they said, "These men are throwing our city into confusion, being Jews" - Who at this time were in special disgrace, having been lately banished from Rome by Claudius), and was, like Paul, a Roman citizen (Acts 16:37-38 " But Paul said to them, "They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out. And the policemen reported these words to the chief magistrates. And they were afraid when they heard that they were Romans" - Cicero in his oration against Verres relates that there was a Roman citizen scourged at Messina; and that in the midst of the noise of the rods, nothing was heard from him but the words, “I am a Roman citizen.” He says: “It is a dreadful deed to bind a Roman citizen; it is a crime to scourge him; it is almost parricide to put him to death.). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of 1 Peter 5:12 [see note] (Probably the companion of Paul known in the Acts as Silas (Acts 15:22, 27, 32, 34, 40, etc.), and called Silvanus by Paul in 2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1.) (Vincent, M. R.. Word studies in the New Testament)

Silas worked aggressively with Paul during the stirring events of the second missionary journey (Acts 15:40 18:6).

We hear no more of him in connection with Paul after the apostle left Corinth. Silvanus simply disappears and there is no further mention of him in Acts, nor do the Pauline epistles refer to him in connection with any subsequent event. The specific identity of the Silvanus mentioned in (see note 1 Peter 5:12) is uncertain because the name was common at this time. Silvanus is mentioned only in 1 and 2 Thessalonians.

Note that God uses unknown, unsung believers like Silvanus for His glory and He desires to use you in the same way. Are you submitting your will to His? God desires our availability more that our ability.  Silvanus was available for God's use. It did not matter whether he was called to "play second fiddle" to both Paul. Silvanus did not seek glory for himself, but only for his Lord. If God calls you to this lot, will you willingly accept it?

An interesting verse in the Old Testament (KJV) says that

as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike. (1Sa 30:24)

Staying "by the stuff" means "staying by the supplies."

David told those who went out to battle the Amalekites that those who stayed by the "stuff" would also receive their share of the reward. Are you willing to "stay by the stuff"? The ministry of prayer and financial support for those who go to the mission field is equally important in the results and the reward.

Timothy (timotheos from time = worth or merit of some object + theos = God) means "honoring God". The Greek word for "honor" has in it the ideas of reverence and veneration. What a great name. He is mentioned first by name in Acts 16 (during Paul's second missionary journey - see their chronological association in the table above), Luke describing him as

"certain disciple...named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, and he was well spoken of by the brethren who were in Lystra and Iconium. Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek." (Acts 16:1-3)

In sum Timothy was half Greek, half Jewish and had been reared in a thoroughly pagan community. Apparently Timothy did accompany Paul on his travels described in Acts 16, a chapter worth reading for context for it describes Paul's first trip into "Europe", upon receiving the vision

in the night (of) a certain man of Macedonia (kingdom lying north of Greece in Paul's time the capital of which was Thessalonica)...standing and appealing to him, and saying, "Come over to Macedonia and help us." And when he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them." (Acts 16:9-10)

Vincent has a lengthy note on Timothy writing that...

Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, 2: comp. notes 2 Timothy 3:10; 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Cor. 1:1; Col. 1:1; 1Thessalonians 3:2 [note] 2; Philemon 1); with Paul himself “a bondservant of Jesus Christ” (see note Philippians 1:1); comp. 1 Tim. 2:18; see note 2 Timothy 1:2. Paul's confidence in him appears in Philippians (see notes Philippians 2:19 2:20; 2:21; 2:22), and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (see note 1Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Cor. 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Cor. 4:17), and as one who worketh the work of the Lord as he himself (1 Cor. 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. (Vincent, M. R.  Word Studies in the New Testament).

Although it appears Timothy was with Paul and Silas at Philippi, where the latter two were jailed, we do not encounter Timothy name again until Acts 17, in Berea (in Macedonia, 50 miles SW of Thessalonica), Luke recording that upon the occasion of 

the Jews of Thessalonica...agitating and stirring up the crowds. (Acts 17:13).

As a result of this Jewish disturbance

immediately the brethren sent Paul out to go as far as the sea and Silas and Timothy remained there (at Berea)." (Acts 17:14) 

The relationship between Paul and his young co worker was deep and abiding. Paul associates the name of Timothy with that of his own in the salutation of four other epistles.  Timothy himself was the recipient of two letters from the pen of Paul. None of Paul's companions more fully reflected the spirit of the apostle than Timothy,  whom he sent to Corinth in order that the Corinthian believers might have a visual reminder of how their spiritual father lived, Paul writing that 

I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church." (1 Cor 4:17). 

TO THE CHURCH OF THE THESSALONIANS: te ekklesia Thessalonikeon: (1 Cor 1:2; Gal 1:2) (Acts 17:1-9,11,13)

There is an interesting secular article on Thessalonica  (See especially the topic Thessalonica in the Roman Era) and its history a