Introduction to
1 Thessalonians
Overview
Paul, Silvanus, and Timothy encourage the Thessalonian church to continue walking as followers of Christ. Paul’s missionary team had been compelled to leave these new believers before they were fully instructed and established as a church, and so the epistle spends much space comforting and exhorting the church from afar.
Paul and his colleagues, expressing deep affection for the Thessalonians (1 Thess. 2:1–12; 2:17–3:10), assure them that their local assembly had become a model for others in Macedonia and Greece (1:6–10; 2:13–14). Paul also addresses the danger of sexual immorality amid pagan society (4:1–8), the church’s disquiet about what happens to the Christian dead (4:13–18), and questions about the timing of Jesus’ second coming (5:1–11).
Author
The authors are listed as Paul, Silvanus, and Timothy (1:1). It is not unusual for Paul’s epistles to include joint authorship with other ministry colleagues. However, such coauthorship is more pronounced in 1 and 2 Thessalonians. For example, the majority of first-person verbs referring to the authors in 1 Thessalonians are plural (i.e., “we”). Only rarely does the letter shift into first-person singular (“I” in 2:18; 3:5; 5:27). This can be contrasted with Paul’s epistle to the Philippians, which begins with “Paul and Timothy” but quickly shifts to first-person singular authorship throughout (“I”). Thus, the collective authorship of 1 Thessalonians is more emphasized than in Paul’s other epistles. Nevertheless, it is clear from 2:18 (“we wanted to come to you—I, Paul, again and again”) that Paul is the lead author.
Why, then, does Paul list Silvanus and Timothy as coauthors? Paul’s team in Thessalonica included both Timothy and Silvanus/Silas (Acts 15:40; 16:3; 17:4, 10, 14–15). Furthermore, Timothy had just returned from Thessalonica, where he had been sent by Paul to establish further the church’s faith (1 Thess. 3:1–10). Thus, in this letter, Paul presents the whole team as invested in the Thessalonians’ spiritual welfare. Throughout this commentary, Paul will be addressed as author, but frequent reference will be made to “Paul and his colleagues” in order to remind ourselves of Paul’s teamwork approach to missions.
The letter’s style and contents overlap substantially with Paul’s other writings (note the many cross-references throughout this commentary). Although the letter is less overtly structured and theological than some of Paul’s other epistles (esp. Romans), scholars today recognize that all of Paul’s letters engage in theology through the lens of missions, attending to the theological and practical challenges of each community. The letter connects well with what we know of the Pauline mission in Thessalonica (Acts 17), and the early church (cf. the Muratorian Canon, Irenaeus, Tertullian, and Eusebius) universally accepted Paul as author.
Date and Occasion
Following a successful but brief ministry in Thessalonica, Paul and his colleagues were forced to flee the city (Acts 17:1–10; cf. comment on 1 Thess. 1:1). After these missionaries left, they were naturally concerned about how the young church was faring in their absence, especially given Jewish and pagan opposition to the church (Acts 17:5–9; cf. comments on 1 Thess. 1:6; 2:14). Timothy eventually traveled to Thessalonica to encourage the church in the faith (3:1–6; cf. comment on 3:1–3a). Once Timothy rejoined Paul and Silvanus, this letter was penned with joy for the church’s continued progress in the gospel (3:6–10). Much of the letter encourages these believers to stay true to the good news. Timothy may also have brought back some particular questions from the congregation, to which this epistle responds (e.g., 4:13; 5:1). It is likely that 1 Thessalonians was written while Paul and his colleagues were still in Corinth, during Paul’s second missionary journey. The approximate date would then be around AD 50–52.
Thessalonica’s strategic location for commerce and communications, combined with a Jewish presence in the city, made it a natural place for Paul and his team to minister. It was the most populous city in Macedonia (Strabo, Geographica 7.7.4), being located on a major Roman road (the Via Egnatia) and at a prosperous harbor on the Thermaean Gulf. Thessalonica was the provincial capital and had been designated a Roman “free city,” with corresponding rights to limited self-government. In addition to citizen assemblies and the city council, “politarchs” headed the local government (cf. Acts 17:6, 8 and ancient inscriptions).
Since a modern metropolis rests atop the ancient remains of Thessalonica, only limited archaeological work has been conducted. However, excavations have unearthed a Roman forum, with its odeum (small theater) and cryptoporticus (vaulted passageways below the forum). Acts 17 records the presence of a Jewish synagogue in the town, and a couple of key Samaritan and Jewish inscriptions substantiate Jewish habitation. Nonetheless, the first-century city was firmly in the grip of Greco-Roman paganism. Statuary of various gods and other figures from ancient Thessalonica has been unearthed, depicting such gods and goddesses as Athena, Artemis, Aphrodite, Demeter, Hermes, and Dionysius as well as such heroes as Asklepios, Herakles, and Cabiros. The archaeological record also testifies to the presence of mystery religions (including worship of Isis and Mithras) and of the Roman imperial cult. Amid this religious climate, the fledgling church likely felt overwhelmed.
Genre and Literary Features
This epistle shares many features in common with other first-century letters. It designates authors and recipients, opens with a thanksgiving, and ends with a formal conclusion. Yet Paul, as in all his letters, has modified standard Greco-Roman epistolary techniques to missionary and theological purposes (cf. comments on 1 Thess. 1:1–2).
The opening thanksgiving (1:2–10) contains theological affirmation and personal encouragement. Paul’s thought flows in a continuous fashion through chapters 1–3. Note how the ESV begins each paragraph in 2:1–3:13 with a word linking that paragraph to the preceding material (e.g., “for” in 2:1, 9; “and” in 2:13; “but” in 2:17; “therefore” in 3:1; “but” in 3:6; and “now” in 3:11). These paragraphs in 2:1–3:13 should thus be viewed not as clearly marked divisions but as transitions along a continual narrative of how Paul and his colleagues share their ministerial affection and concern with the Thessalonians.
After the benediction of 3:11–13, a new section begins at 4:1 with the word “finally.” This section (4:1–5:22) covers various admonitions, also responding to issues in the Thessalonian church. Starting with an exhortation to conduct life in a way pleasing to God (4:1), Paul forbids sexual immorality—an area of great temptation in Roman society (4:2–8). Then the Pauline admonitions switch to affirming brotherly love and good conduct toward outsiders (4:9–12). Paul turns in 4:13–5:11 to address two questions involving the return of Christ. A series of final admonitions (5:12–22) brings the reader to the closing benediction (5:23–24), concluding directives (5:25–27), and Paul’s final pronouncement of grace (5:28).
Theology of 1 Thessalonians
Paul’s letters typically spring not from abstract theological ramblings but from the precise needs of the churches to whom he writes. This is especially evident in 1 Thessalonians, since Paul and his team are writing to a young congregation that requires further instruction (3:10). This is missionary theology, connecting the gospel to the life of this particular congregation.
Many typical Pauline theological emphases are found here: reference to the threefold deity of the Father, Son, and Holy Spirit (1:2–6); the high Christology implied in the lordship of Christ (cf. comments on 3:11; also on 1:1, 8–10); the saving message of the gospel of Christ (1:5, 8; 2:8–9); Jesus’ death for us (4:14; 5:10); Jesus’ resurrection from the dead (1:10; 4:14); and Jesus’ return to judge the world and establish his kingdom (1:10; 4:13–5:11).
Paul knows that the grace of God transforms these believers’ lives (1:1; 5:28). In particular, God chose and elected these believers unto salvation (1:4), and they accordingly responded in saving faith (1:3, 8; 2:13; 3:5–7; 5:8–10). Christians are in the process of sanctification in this life (2:12; 4:1–3; 5:23–24), awaiting the glory of the world to come. Good works do not save, but obedience is the proper result of a salvation that is active in the believer’s life. The church must persevere together, enduring the afflictions of this life, especially opposition to the gospel (1:6; 2:13–16; 3:2–5, 8; 5:11).
The most studied theological contribution of 1 Thessalonians involves its teaching on the end times (eschatology), beginning with the opening thanksgiving (1:10; also 2:19; 3:13). Paul addresses two key eschatological questions: Will the dead in Christ be raised (4:13–18)? When will Christ return (5:1–11)? To the first question, Paul responds with a definitive yes, stating that the Christian dead will be raised prior to all believers’ meeting the Lord as he comes to establish his kingdom fully. Regarding the second question, Paul discourages speculation, since the return of Christ will occur at an unexpected moment (5:2).
Modern theologians tend to distinguish between theology and ethics, but for Paul these form a seamless whole: good theology necessitates proper ethics. Among Paul’s typical ethical instruction, we find emphasis in 1 Thessalonians on the imitatio theme: Paul imitates Christ, and churches imitate Paul’s model as well as one another’s (1:6–10; cf. comment on 1:6). Paul’s many admonitions provide ethical norms, with a particular emphasis in this letter on sexual fidelity amid a perverse Greco-Roman society (4:3–8). There is also an emphasis on prayer (1:2; 3:10; 5:17, 25) and on diligent work in the Christian life (1:3; 4:11–12; 5:14). Love and hope are key dimensions of sanctification (1:4; 3:6, 12; 4:9–10). This book also provides a profound model of ministry and missions (esp. 2:1–12).
Relationship to the Rest of the Bible and to Christ
Multiple connections exist between this letter and the rest of Paul’s writings (note cross-references throughout this commentary). Paul derives his teaching from two principal sources: the OT Scriptures and Jesus’ ministry. The impact of Jesus’ teaching is perhaps most overt in Paul’s eschatological instruction, which he received by a “word from the Lord” and which is clearly indebted to Jesus’ Olivet Discourse (cf. comments on 4:15; 4:16; 5:1). One of the book’s theological complexities arises from studying the correlations and distinctives in its end-times teaching in comparison with other biblical eschatological passages (e.g., Matthew 24; 2 Thess. 1:5–2:12; 2 Pet. 3:1–13; the book of Revelation).
Preaching from 1 Thessalonians
Preachers often gravitate toward passages with clear statements of the gospel or with overt directives for Christian growth. This can cause us to overlook the many other ways in which Paul’s epistles instruct ministers and their congregations. Note in 1 Thessalonians that imperatives are found only toward the end of the book (from 4:18 to 5:26), yet Christian encouragement and ethical instruction is evident throughout chapters 1–4.
Paul’s imitatio theme (“imitate me, as I imitate Christ”) enables us to realize that many of his first-person references provide models of Christian living and ministry (esp. 2:1–12; 2:17–3:10). Thus, when Paul repeatedly refers to the church with great affection, we recognize a pattern for loving Christian ministry—one that preachers can follow in their lives and messages and one that serves as an example for all in the church. Paul considers it important not only that the gospel is preached, but that it is preached with good motives and with an earnest sacrificial desire to benefit its hearers (e.g., 2:3–12). Similarly, just as the Pauline churches grew in Christ by imitating one another, so we also find helpful encouragement in the Thessalonian church’s model of endurance, faith, and love (e.g., 2:13–14).
The preacher can also be encouraged by Paul’s approach to the complex theological topic of eschatology. Paul, following Jesus’ example, steadfastly refuses to speculate as to when precisely Christ will return; instead, he prompts the church to be ready. Paul conveys eschatological truths primarily to comfort the church in the knowledge of Jesus’ resurrection and return.
Interpretive Challenges
Three key interpretive challenges are evident among modern commentators. First, given the sequence of historical events in Paul’s second missionary journey, scholars debate when in the timeline of Acts 17 Timothy returned to Thessalonica in order to encourage the church (cf. comment on 1 Thess. 3:1–3a).
Second, in view of the complexity of understanding OT and NT prophecy, it is not surprising that interpreters ponder the relationship of the end-times material in 1 Thessalonians (esp. 4:13–5:11) to other NT eschatological passages.
Third, some scholars contend that the epistle follows an ancient rhetorical structure, implying that a central argument drives the entire letter. Paul does employ rhetorical and epistolary devices on the micro-scale. However, contradictory scholarly proposals cause us to question whether the whole letter follows an obvious rhetorical arrangement. Moreover, it seems reductionistic to constrain the letter to a single overarching argument.
Outline
See Genre and Literary Features above for an overview of this structure.
- I. Greeting (1:1)
- II. Thanksgiving (1:2–10)
- III. Gospel Ministry and the Thessalonian Response (2:1–3:13)
- IV. How Christians Walk and Please God (4:1–5:22)
- V. Benediction and Epistolary Closing (5:23–28)