The First Thessalonian Epistle
Rex Banks
Lesson 18
Authorship
(1)
“Paul and Silvanus and Timothy, To the church of the Thessalonians in God the Father and the
Lord Jesus Christ” (1:1).
·
From a comparison of Acts and
the Pauline epistles, it is clear that the Silvanus of Paul’s letters is the
Silas of Acts (1 Thess 1:1; 2 Thess 1:1; 2 Cor 1:19; Acts 15:22, 27, 32, 34,
40; 16:19, 25, 29; 17:4, 10, 14, 15; 18:5). There
is no word of his connection with Paul after the Corinthian mission, but it is
likely that he is the individual associated with Peter in the composition and
sending of 1 Peter (1 Pet 5:12). This
faithful Christian is described in Acts 15:22 as a leading man among the
brethren at
·
On Timothy, see our comments on
the Pastoral Epistles.
Silas is associated with Paul in the founding of the church at Thessalonica (Acts 17:1-10) and it is likely that Timothy joined them later at Thessalonica.
(2) In one of our earlier lessons we took note of Webster’s observation that “In many situations in the NT especially in the epistles, the use of we is not always clear” (Greek Grammar Beyond the Basics). It may be helpful to revisit Webster’s discussion of the various uses of the first person plural (2 Corinthians, Authorship).
·
First
person plural pronouns and verbs are used throughout 1 Thessalonians (1:2-6, 8;
2:1-10, 12-13, 15, 17-19 etc). Gordon Fee
comments:
“In the letters to
Thessalonica Silas and Timothy are probably to be regarded as joining in the
actual writing of the letter, since the verbs and pronouns throughout are in
the first person plural (‘we give thanks’ be imitators of us…)” (Gordon
D. Fee, The First Epistle to the Corinthians).
·
On the
other hand, Paul’s priority seems to be indicated by several verses. We
read: “For we wanted to come to you - I,
Paul, more than once - and yet Satan hindered us” (
If Silvanus and Timothy
did make a contribution to this letter, it is clear that Paul is the main
author. It is also clear that all such suggestions are tentative.
External evidence
(1) “External evidence (for Pauline
authorship of 1st Thessalonians is found in Marcion, who accepted it
into his canon. It is found also in the
Old Syriac and the Old Latin versions. The
Muratorian Canon catalogues it sixth in the list of Pauline epistles. Ireneaus first refers to it by name in Against
Heresies 5.6.1. Tertullian also quotes it as ‘written by the Apostle.’ Clement of
“Origen,
Clement of Alexandria, Tertullian, Marcion and Ireneaus (among others - Rex)
all testify in one way or another to the authenticity of 1
Thessalonians” (Zondervan Biblical
Encyclopedia).
Examples:
“This, too, the apostle affirms: ‘When they shall say, Peace and safety, then
sudden destruction shall come upon them’” (cf. 1 Thess 5:3) (Ireneaus, Against Heresies 5.30).
“For we read: ‘How ye turned from idols to serve the living
and true God, and to wait for His Son from heaven, whom He raised from the
dead, even Jesus’” (cf. 1 Thess 1:9, 10) (Tertullian, On the Resurrection of the Flesh chapter 24).
“And as a proof that such was the apostle’s
meaning in writing those words which I have quoted from the first Epistle to
the Corinthians, I will quote also from the first to the Thessalonians, in
which Paul, as one who is alive and awake, and different from those who are
asleep, speaks as follows: ‘For this we
say unto you by the word of the Lord, that we who are alive and remain unto the
coming of the Lord, shall not prevent them who are asleep; for the Lord Himself
shall descend from heaven with a shout, with the voice of the archangel, and
with the trump of God’” (Origen,
Against Celsus 5.17).
“I exhort you, therefore, that ye abstain from
covetousness, and that ye be chaste and truthful. ‘Abstain from every
form of evil’” (cf. 1 Thess
(2) Some have attacked Pauline authorship on various grounds but their arguments are not convincing.
·
According
to some, 1 Thessalonians is light on theology and therefore not characteristic
of Paul’s letters. However:
“The very
slightness of the theological exposition, once advanced as ground for denying
that Paul could be the author, is on the contrary, a powerful argument against
pseudonymity – surely the composer of a pseudograph would have something
weightier than this to attribute to the great apostle!” (F. W. Beare, Interpreter’s
Dictionary of the Bible).
Moreover:
“In I Thessalonians all the main Pauline
doctrines are taught - the Death and Resurrection of Jesus Christ (i, 10; iv, 14; v, 10); His Divinity and Sonship
of the living God (i, 9, 10); the resurrection of our
bodies (iv, 15-18), the mediatorship of Christ (v,
10); the call of the nations to the Kingdom of Christ, which is the Church (ii,
12), sanctification by the indwelling of the Holy Spirit (iv, 8)” (Catholic Encyclopaedia).
Some insist
that the writer’s neglect of the Judaizing problem in 1 Thessalonians is hard to explain in light of
Galatians. However, it may be that the
former was written earlier than the latter, prior to the emergence of this
problem (see Composition: Date, Place and
Circumstances,
no. 11 below).
·
Allegedly
Paul could not have written 2 Thess 2:14-16 for various reasons. The passage
reads:
“For you, brethren,
became imitators of the churches of God in Christ Jesus that are in
Among other
things, it is argued that the author of Romans chapters 9-11 would not have
written such an anti-Jewish polemic, but this ignores the fact that Paul is
speaking here of Jewish persecutors who, despite their opportunities, remain
implacable enemies of the Gospel. It is
also argued that when the writer says of the Jewish persecutors that “wrath has come upon
them to the utmost” (ephthase de ep autous he
orge eis telos) (v 16), he is referring to the destruction of
“(The meaning is that)
the cup of their iniquity was full; that they were in fact abandoned by God;
that they were the objects even then of his displeasure, and that their
destruction was so certain that it might be spoken of as an indubitable fact. The ‘wrath of God’ may be said to have come
upon a man when he abandons him, even though there may not be as yet any
external expressions of his indignation” (Barnes).
·
Some
claim to find contradictions between 1 Thessalonians and the Book of
Acts (eg 1 Thess 2:7 ff /Acts 17:2; 1 Thess 1:9 and
2:14/Acts 17:4; 1 Thess 3:1 ff/Acts 18:5) but these passages are capable of
harmonization. For example, the claim is
made that according to Acts 17:2 Paul was in Thessalonica for “three Sabbaths”
whereas 1 Thessalonians gives the impression of a much longer stay. However, it may be that the three week period
mentioned in Acts 17:2 refers only to the duration of Paul’s teaching in the
synagogue. Too, if Paul was in Thessalonica
for a longer period, this would also explain why Acts 17:4 seems to indicate
that the church in the city was made up of Jews and “God-fearing Greeks”
(proselytes) whereas the recipients of the epistle have a gentile background (see
Addressees below). Evidently after Paul’s withdrawal from
the synagogue, the gentiles responded in greater numbers altering the makeup of
the church at Thessalonica.
No
contradictions exist between Acts and 1 Thessalonians. In fact, the text of the epistle strongly supports
the record in Acts. For example, Paul
refers to his treatment at
Composition:
Date, Place and Circumstances
(1)
In
the course of his second missionary journey, Paul is divinely hindered from
going south into the province of
(2)
After
about a two month stay in
(3)
From
Acts 17:1 we learn that Paul followed the “
(4)
The
city of
(5)
The
population of the city was basically Greek.
Hellenic culture predominated, but the population also included Romans,
Orientals and Jews. The presence of Jews
in the city meant a Synagogue, and this afforded Paul the opportunity to
establish a foothold from which to preach the gospel (Acts 17:1-4). He also supported himself by his own labour
(1 Thess 2:9; 2 Thess 3:8).
(6)
Read
Acts 17:1-10. Paul “reasoned” (from dialegomai) with the Jews (Acts 17:2) explaining the Old
Testament teaching concerning Christ (Acts 17:3). The word suggests verbal exchange, questions
and answers. Central to his message was
the teaching that according to scripture, the Messiah would be put to death and
would be raised again, and that in Jesus these predictions find their
fulfilment. Some like Jason (Acts
17:5-8), Aristarchus (Acts l9:29; 20:4; 27:2; Col. 4:10) and Secundus (Acts
20:4) were won to Christ. Some suggest
that the three week period mentioned in Acts 17:2 refers only to the duration
of his teaching in the synagogue. They
make the following points:
·
The
large number of Gentile converts would not likely have been won during the time
devoted to preaching in the synagogue.
(Others respond that Paul may well have worked with the Gentiles during
the week and that this point is not decisive).
·
Paul
makes reference to his working day and night so as not to be a burden to the
new converts (1 Thess 2:9) which many say may suggest a longer period in the
city. (Again others point out that this
is not decisive).
·
The
converts from idolatry became an example to all in
·
The
Philippians send gifts to Paul “more than once” while he was in the city (Phil
Nevertheless,
Paul cannot have been in the city for more than a few months, so the church in
this city was still very young when he moved on. The opposition of the Jews (Acts 17:5 ff)
comes after Paul had already been treated badly in
(7)
We
are told that “some” Jews were persuaded, but most converts were Gentiles (Acts
17:4). The “great multitude of
God-fearing Greeks” (Acts 17:4) who became Christians “were” ‘proselytes of the
gate,’ individuals who were in the process of becoming proselytes to the Jewish
faith. The “leading women” (Acts 17:4) were
most likely the wives of prominent men in the city who were permitted to attend
the synagogues (but some suggest that in a Greek city they may have occupied
such positions themselves). These
Gentiles would know something of the God of the Jews. Finally, there were the idol worshippers (1
Thess 1:9-10) who appear to have made up the greatest number in the church in
Thessalonica.
(8)
The
charge against Paul (17:7) was that of sedition, a very serious charge indeed,
involving allegations that Caesar’s authority was being challenged. Keep in
mind that at this time throughout the
(9)
At
(10)
Timothy
brought a favourable report to Paul concerning the church at Thessalonica, and
knowing about the situation in the city, Paul writes the epistle which we call
1 Thessalonians. Thus, the place of
composition was
(11)
Edgar J. Goodspeed points out that “New light has been thrown upon the date of I
Thessalonians by the letter of Claudius to the city of Delphi imperfectly
preserved in an inscription, fragments of which have been unearthed at Delphi” (An
Introduction to the New Testament). The letter “mentions Gallio
as proconsul of
“The reference to Gallio in Acts 18:12-17
reads as though he had only recently arrived in
Not
everyone agrees that 1 Thessalonians is the “earliest
of Paul’s letters” but the existence of this letter at such an early date is significant. As Rollin
Hough Walker
explains:
“We are thus
justified in saying with confidence that we have before us a document that
could not have been written more than 24 years, and may easily have been
written but 19 years after the ascension of Our Lord. This is a fact of great interest in view of
the contention that the Jesus of the four Gospels is a product of the
legend-making propensity of devout souls in the latter part of the 1st
century...we see that the view of Christ and His message given in this epistle
traces itself back into the very presence of the most intimate friends of
Jesus” (International Standard
Bible Encyclopaedia).
Addressees
We are told
that some Jews were converted as a result of Paul’s efforts as were some
proselytes to Judaism (Acts 17:4). It is
likely that the latter were “proselytes of the gate,” individuals to whom many
privileges were extended but who were not considered full converts. The “leading women” (Acts 17:4) who responded
to the gospel were likely proselytes whose husbands held high administrative
positions, but they may have been women who themselves held such
positions. (Reese reminds us that “Women were freer to take part in public activities in
“(By) the time
they (Paul and his party) left the city the Christian community which they had
gathered appears to have comprised, in the main former pagans. This is the
inference most readily drawn from the words addressed to them not long
afterwards in 1 Thessalonians 1:9, “you turned to God from idols to serve a
living and true God” (F. F. Bruce, Paul).
Too, Paul
contrasts the Thessalonians’ “own countrymen” with “the Jews” (
Purpose, Theme and Characteristics
Timothy’s good report of the Thessalonica church
Paul speaks of
his relief and joy at having received from Timothy a good report concerning the
church (see point 10 above). In this
context consider the following:
·
Paul
had left suddenly and the church was still young. Initially the brethren had “accepted (the
gospel) not as the word of men, but...(as) the word of
God” (
·
Paul’s
letter reveals the anxiety which he had felt about the new work: “For this reason when I could endure it no
longer, I also sent to find out about your faith, for fear that the tempter
might have tempted you and our labor should be in vain” (3:5). Paul had cause for concern. Some brethren were Jews - how would they be
treated by their non-believing brethren and how would their faith hold up? (We recall the attack upon Jason in Acts 17:5
ff). How would the husbands of the “leading women” react to the events of Acts
17? What of the tug of paganism upon
those who had recently been freed from its grasp? And so on.
·
Timothy’s
positive report has reassured Paul and he tells his brethren “for now we really
live, if you stand firm in the Lord” (3:8).
Not only is Paul relieved by news of their fidelity, but he is delighted
by the report that their faith was bearing good fruit outside of the city
itself. They had become “an example to
all the believers in
·
Despite
the good report, Paul is very aware of the fact that suffering brethren need
encouragement. He assures them that he
knows of their sufferings past and present and reminds them that the churches
of Judea had endured similar mistreatment at the hands of their own (1:6;
2:14). The assurance is given that those
who oppose the preaching of the gospel will be the recipients of divine
judgment (
Paul’s defence
and the Thessalonica reception
Perhaps Paul
has anticipated that his abrupt departure from the city may be used by his
enemies against him. It is likely some
were saying “Paul lacks the courage of his convictions, evidence that he knows
his teaching to be fraudulent! If he had
any real affection for these new converts he would have shown more concern for
them!” Thus, Timothy’s good report comes as a relief to Paul: “(Timothy) has brought us good news of your
faith and love, and that you always think kindly of
us, longing to see us just as we also long to see you...” (3:6). Paul makes every effort to vindicate
himself (as an ambassador of Christ) and to reassure the brethren of his love
for them. Among other things:
·
Paul
urges his brethren not to forget that the persecutions which he had suffered at
“(After) we
had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God, to speak to
you the gospel of God amid much opposition” (2:2).
Cowards and
self-seekers do not act this way!
·
Paul
reminds the Thessalonians of his conduct among them. He had sought nothing
of theirs but only
their good. In this context, Paul is
concerned that his readers remember certain things (note the “you know”
in 2:1-2, 5, 11 and also refer 2: 9-l0).
They are to remember that his exhortation was not “out of error,” out of
“impurity” (akatharsia
- the usual idea
is sexual immorality) or “by way of deceit” (2:3). It is likely that his enemies accused him of
being deluded, of sexual exploitation as a teacher and of trickery. The first century world was full of
travelling “teachers” who were simply confidence men.
On the
contrary, Paul’s message is God approved, and he seeks divine
rather than human approval (2:4).
He did not come with flattery or greed (2:5), he did not seek the glory
of men (2:6), he was gentle (2:7), giving (2:8) and careful not to place
demands upon them (“working day and night so as not to be a burden to any of
you, we proclaimed to you the gospel of God” - 2:9). Paul is able to call upon them to testify that
he had treated them as a father would treat his own children (
·
Far
from having no interest in them (as his enemies may be suggesting), Paul had
tried to visit them repeatedly but had been thwarted by Satan (
Thus
this epistle provides us with a beautiful picture of Paul the evangelist.
Sanctified Living
in light of the second coming
In this letter,
Paul issues warnings appropriate for those who have recently come out of a
pagan background. It is not easy to
break with one’s past, and one of the besetting sins of paganism was sexual
immorality.
“Pagan religion
did not demand sexual purity of its devotees, the gods and goddesses being
grossly immoral. Priestesses were in the
temples for the service of the men who came...
God has “called” us all for a decent sex life consonant with His aims
and purposes. It was necessary for Paul
to place this lofty ideal before the Thessalonian Christians living in a pagan
world.” (A. T. Robertson, Word Pictures).
In chapter
4:1-7 we have a section which begins with Paul’s reminder that he had taught
them “how to walk and please God,” along with an acknowledgement of the fact
that they actually were walking in this way, and an encouragement to “excel
still more” (4:1). God’s will is the
sanctification of His people (4:3). In
three co-ordinate clauses, Paul explains what sanctification involves. The Christian is to “abstain from sexual
immorality.” He is to “know how to
possess (or acquire) his own vessel (here likely meaning “wife”) in sanctification
and honor, not in lustful passion like the Gentiles who do not know God. He is to ensure that he does not “transgress
and defraud his brother in this matter” by illicit relationships with another’s
wife or daughter for example.
The motivation
for obedience in these matters is that “the Lord is the avenger in all these
matters.” Note that Paul, when in
Thessalonica had “told...and solemnly warned” them of these things. Another reason for compliance is that
different values dominate the community of Christians. In the gospel, God had “called” them, not to
a life characterised by impurity, but “in sanctification” (4:7). To reject this call to holiness is to reject
not man, but God (4:8), the very same God who “gives his Holy Spirit” to
Christians (4:8). The brethren are doing
well, but reminders are always in order.
Moreover, Paul wants them to do even better.
The Lord’s return and right conduct towards leaders, brethren, God and
the truth
This letter is
not heavily doctrinal, but special attention is given to the great theme - the
Lord’s second coming. Thiessen has:
“Paul had
preached in that city that there is another King, Jesus (Acts 17:7); and many
had understood him to teach that Christ must immediately return... Others grieved over the death of loved ones,
fearing they might have missed something since they did not live until the
coming of Christ.”
Basically the
last two chapters fall into three sections which relate to this great theme –
4:1-12;
4:1-12
The
Christian walk is to be characterized by sexual purity (v1-8), by “love of the
brethren” (vv 9-10) and by quiet industry.
Paul urges his brethren: “(Make)
it your ambition to lead a quiet life and attend to your own business and work
with your hands, just as we commanded you” (v11).
The
purpose for this is twofold (v 12):
·
Christians
are to “behave properly toward outsiders” (ie
non-Christians)
Non-Christians
are often attracted by honest, trustworthy and responsible behaviour. Idleness and the failure to shoulder one’s
own responsibilities can damage the church in the eyes of the world.
·
Christians
are to behave in this manner so as “not be in any need”
They are not
to be dependant upon others. Those
called by the Gospel are to be independent, self-respecting and respected.
It is apparent
that misunderstandings about the Lord’s return had caused a restless excitement
and expectation among the brethren at Thessalonica. The peace and regularity of their daily lives
had been disturbed. Paul here warns
against this situation. (However, it is
evident from 2 Thessalonians that matters become even worse - 2 Thess 3:6-15.
In each
chapter of this epistle there is mention of Christ’s second coming (
In
addition to the question about the dead in Christ at His return, there was also
the question of time, which concerned these brethren. “How long before He returns?” they were
asking and likely Timothy had explained their perplexity to Paul. The thrust of 5:1-11 is that the Lord’s
coming will be sudden and unannounced (“like a thief in the night” - v 2) and
that for this reason, Christians are to be “alert and sober” (v 6) unlike those
who live in darkness. God has not “destined us for wrath” Paul assures them,
but for obtaining salvation through our lord Jesus Christ (v 9).
5:12-22
Finally,
in light of all this, Christians are to be mindful of their conduct, which
involves:
·
Respect
for leaders
Brethren are
to “appreciate,” “esteem,” and “love” those who diligently labour among them
and who have charge over them in the Lord (vv 12-13).
·
Having
proper attitudes towards brethren (vv 14-15)
Christians are
not to repay evil for evil, they are to seek after that which is good for one
another and for all and they are to “admonish,” “encourage,” “help” and
exercise patience as appropriate.
·
Reverence
for God (vv 16-18)
This involves
receptivity to divinely-revealed truth (vv 19-22).