Introduction

Thessalonians are wonderful letters to Christians to remind them and us that the Lord will return one day as He promised when He ascended into heaven, Acts 1:9-11. With this promise in mind, this should encourage us and motivate all Christians to live holy and godly lives until the Day of His return.

One of the questions asked within the letter to which Paul responds to is how should we live in the meantime? In every single chapter, there is some mention of the Lord’s return along with very practical direction about how we should live until that time, 1 Thessalonians 1:10 / 1 Thessalonians 2:19 / 1 Thessalonians 3:13 / 1 Thessalonians 4:13-18 / 1 Thessalonians 5:23.

The Thessalonian epistles are unique in many aspects. The letters are inspired of God and are, therefore ‘the word of the Lord,’ 1 Thessalonians 4:15.

They are among the earliest, if not the earliest, of the New Testament epistles written by Paul. The emphasis in the letters is profound: Christ is coming! The accession of Jesus Christ to heaven is recorded in Acts chapter one. Upon this momentous occasion, an announcement was made: Christ is coming again!

In fact, the first thing said about the ascending Saviour was: He is coming again. The angels said to the Lord’s apostles: ‘This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven,’ Acts 1:11.

The Thessalonian epistles echo this theme: “Christ is coming! These inspired epistles answer many questions concerning the Lord’s return. The truth of these books refutes many baseless speculations about the Lord’s return.” (Thomas H. Holland)

Thessalonica, The Place And People

Paul with Silas and Timothy came to Thessalonica from Philippi on his second missionary journey, stopping in Amphipolis and Apollonia before arriving at Thessalonica, Acts 17. He preached in the city’s synagogue, the chief synagogue of the region, for at least three weeks. His ministry was strong, and he established a Jewish-Gentile church, although it was more heavily Gentile, 1 Thessalonians 1:9. When Paul faced great persecution at the hands of the mob, he fled to Berea, but the Thessalonians eventually forced him to leave there also, Acts 17:13-14.

The city of Thessalonica was the capital and largest city of the Roman province of Macedonia, located on the Ignatian Way, which was a major road from Rome to the eastern provinces. The city was named after the wife of Cassander, who built the city. Those in Thessalonica adored many gods, particularly Jupiter, as the father of Hercules, the alleged founder of its ancient royal family.

The city also boasted a celebrated amphitheatre, where gladiatorial shows were exhibited for the amusement of the citizens, and a circus for public games. Thessalonica’s location and use as a port made it a prominent city. In 168 B.C., it became the capital of the second district of Macedonia and later it was made the capital and major port of the whole Roman province of Macedonia (146 B.C.). In 42 B.C., after the battle at Philippi, Thessalonica was made a free city.

Thessalonica was the capital of one of the four Roman districts of Macedonia. The church of the Thessalonians was established, Acts 17:1-9, on Paul’s second journey, where he and his fellow workers had just left Philippi. Travelling through Amphipolis and Apollonia, they arrived at Thessalonica where Paul immediately located the synagogue and used their Sabbath gathering as an opportunity for evangelism.

For three weeks, he reasoned with the Jews, converting some and several prominent Gentiles but some unbelieving Jews soon caused a disturbance, forcing him to leave. But despite all threats by God’s grace a good strong congregation was planted and established. The church quickly gained a good reputation, 1 Thessalonians 1:8 and was made up mostly of Gentiles, 1 Thessalonians 1:9. Some of its members included Jason, Acts 17:9, Aristarchus, and Secundus, Acts 20:4.

Archaeology Very little has been uncovered at ancient Thessalonica because Thessaloniki sits atop the remains. Excavators found a bathhouse and mint dating to the 1st century A.D. below pavement surrounding an odeum. An inscription (30 B.C. to 143 A.D.) from the Vardar gate bears the word politarches, the word Luke used in reference to the officials of the city before whom Jason was brought by the mob, Acts 17:6. The word does not appear in any other Greek literature but does match the archaeology of the site.

The Politarch Inscription can be viewed in the British Museum in London. Discovered in 1835 this is a Greek inscription from a Roman gateway in Thessalonica. It lists officials of the town in 2nd century A.D. beginning with six Politarchs. In Acts 17:6-8, the author, Luke, refers to the “politarchs,” translated in the ESV as the “city authorities” of Thessalonica. Acts record Paul and Silas in Thessalonica being brought before the politarchas – ‘rulers of the city’ accused of being troublemakers.

The Authors

There is no doubt as to the authors of the letters. “From Paul, Silas, and Timothy…” 1 Thessalonians 1:1 / 2 Thessalonians 1:1. Both letters are from Paul, Silas (also known as Silvanus) and Timothy. Of these three, the apostle Paul was the main author. We do not know how much of the letter Silas and Timothy wrote, but all three of them were in agreement with what the letter contained.

Paul who was formally known as Saul of Tarsus was a ‘persecutor of the church’, Acts 9:1-2 and became to be known as the ‘apostle to the Gentiles’, Acts 9:15. He was an educated man who is credited as being the author of half the New Testament books.

Silvanus is also known as Silas was originally a messenger from the apostles and elders in Jerusalem, Acts 15:22 / Acts 15:27. He was recognized as a prophet, who encouraged the brethren in Antioch, Acts 15:32. He stayed in Antioch until he became Paul’s travelling companion, Acts 15:34 / Acts 15:40-41. He suffered with the apostle Paul whilst they were in prison in Philippi, Acts 16:19-25, and together with Paul established the church in Thessalonica, Acts 17:1-4.

Timothy, also known as Timotheus was a young disciple who travelled with Paul, Acts 16:1-3, and is mentioned in many of Paul’s letters. He received two letters from Paul, 1 Timothy 1:1 / 2 Timothy 1:1. Just like Paul and Silas he suffered being in prison, Hebrews 13:23. He has just returned from a trip to Thessalonica himself, 1 Thessalonians 3:1-2 / 1 Thessalonians 3:6.

Both Silvanus (Silas) and Timothy (at least by inference) appear in the records of Acts as Paul’s companions during his first visit to Thessalonica, Acts 17:1-9. For a short time after Paul departs from Thessalonica the three were separated, but they were reunited in Corinth, Acts 18:5 / 2 Corinthians 1:19. Corinth thus suggests itself as the place from which the letters to the Thessalonians church were sent.

Since Paul, Silvanus and Timothy are named together as joint authors of the letters, it is, at first sight, conceivable that Silvanus and Timothy played a responsible part along with Paul in the composition. Timothy indeed was Paul’s personal assistant and is named along with Paul in the precept of some other letters, 2 Corinthians, Philippians Colossians, Philemon, certainly because he was in Paul’s company when these were written and possibly because he served Paul as amanuensis.

Silvanus, on the other hand, occupied a more independent status in relation to Paul. He was not a convert of Paul’s (as Timothy was); he was a member of the church of Jerusalem, enjoying the confidence of the leaders of that church, being himself one of the “leading men among the brethren” there, Acts 15:22. The a priori likelihood that such a man would be joint-author of the letters in which he is named as one of the senders, in a substantial and not a merely nominal sense is borne out by internal evidence.

When Paul in other letters expresses his thanks to God for those to whom he writes, he usually does so in the first person singular “I give thanks …” even when others are associated with him in the prescript, 1 Corinthians 1:4 / Philippians 1:3 / Philemon 4.

Colossians, sent in the name of himself and Timothy to a church not personally known to him, is an exception. Colossians 1:3, begins, We always thank God…” in both the Thessalonian letters the first-person plural is used: “We give thanks to God always …” 1 Thessalonians 1:2. “We are bound to give thanks to God always….” 2 Thessalonians 1:3.

The use of the first-person plural is maintained throughout both letters, apart from certain places where the singular suddenly appears, 1 Thessalonians 2:18 / 1 Thessalonians 3:5 / 1 Thessalonians 5:27 / 2 Thessalonians 2:5 / 2 Thessalonians 3:17. In two of these five places, the first personal pronoun is accompanied by the name “Paul”, 1 Thessalonians 2:18 / 2 Thessalonians 3:17.

All of them are best explained by the supposition that they are Paul’s personal additions, whether inserted by him orally as the letters were being dictated or appended, possibly in his own hand, when they were being read over after completion. The inclusion of his name in the prescripts and especially his signature at the end of the second letter would provide evidence enough that the contents as a whole were approved by him, whoever was responsible for the actual composition. (F. F. Bruce Word Biblical Commentary Volume 45 1&2 Thessalonians)

The Authenticity of 1 Thessalonians

1 Thessalonians claims to be from Paul, 1 Thessalonians 1:1 / 1 Thessalonians 2:18, and its Pauline both in language and in ideas. The author’s associates, Silas and Timothy, we know from Acts to have been with Paul on his second missionary journey. The letter must be early for various reasons. Church organisation is apparently in a very early stage.

It is difficult to think of anyone writing after Paul’s death putting forth in Paul’s name a statement that might be understood as meaning that the Parousia (second coming of Christ) would take place during the Apostle’s lifetime, 1 Thessalonians 4:15. The question of the fate of believers who died before the Parousia must have been answered fairly early in the church’s life. Yet it is impossible to think of anyone but Paul putting it out in early times.

How could it possibly gain a circulation while the Apostle was still engaged in vigorous work, travelling among the churches and well able to denounce it? (Yet we must bear in mind that the possibility of forgery seems to be implied by 2 Thessalonians 2:2, and the explanation of the autograph in 2 Thessalonians 3:17.)

Moreover, the letter is as well attested as we could reasonably ask. It is not the kind of letter which would be quoted often. This explains its absence from the sub-apostolic writings that have come down to us (though there are some similarities in language which may be more than coincidence). But it was accepted as sacred Scripture by Marcion (c. 140 A.D.) it is included among the canonical books in the list given in the Muratorian Fragment (a list of the books accepted as canonical some time after the middle of the second century, probably at Rome). The Epistle is definitely quoted by Irenaeus (c. 180 A.D.) and later writers.

It hardly seems the kind of letter which would be forged. Why should anyone produce a letter like this? What did he aim to do thereby? The letter reads naturally as the reaction of Paul to the situation we outlined earlier. But it seems completely out of character as a forgery foisted on the church to serve some devious purpose of the forger.

Nothing very considerable can be set over against all this. Some of the Tubingen school regarded the Epistle as unauthentic, but they stand practically alone. Their reasons for rejecting the Epistle fail to commend themselves. Thus, we find the objection that it is not doctrinal enough, or again, that it shows too close dependence on 1 and 2 Corinthians. These two surely cancel each other out, for the former means it is not Pauline enough, and the latter that it is too Pauline! Neither carries conviction nor do others that are alleged.

No more convincing is the suggestion that the letter cannot be an authentic writing of the Apostle because there are a series of discrepancies between it and Acts. For example, 1 Thessalonians 2:7ff gives us a picture of Paul working at his trade, and this is said to be incompatible with the statement of Acts 17:2 that he preached in the synagogue at Thessalonica on three Sabbaths.

We have already considered the circumstances of the first preaching in the city, and we have seen no necessary contradiction. Paul may have stayed in Thessalonica no longer that Acts indicates. Or, if we feel that a longer period is required, Acts may give us the length of his synagogue preaching.

It is the same with the allegation that the two contradict each other since Acts 17:4, speaks of the converts as both Jews and Gentiles, while 1 Thessalonians 1:9 / 1 Thessalonians 2:14, refers to Gentiles only. Or that Acts 18:5 speaks of Silas and Timothy as coming to Paul at Corinth, whereas 1 Thessalonians 3:1ff, shows that Timothy was with Paul for a time in Athens.

As B. Clogg says, “Discrepancies of this nature prove little except that the authors of Acts and of 1 Thessalonians wrote independently of each other.”

Neither is giving the complete story, and we must make use of both. But to say that both must in all points tell all they know is so obviously false as to need no refutation. We conclude, then, that there is no real reason for doubting the authenticity of this epistle. (The new international commentary on the New Testament. The first and second epistles to the Thessalonians. Leon Morris).

The Authenticity

As is the case of the First Epistle there are good reasons for thinking of 2 Thessalonians as authentic. It has early attestations, for Polycarp, Ignatius, and Justin all seem to have known it, possibly also the writer of Didache. It if found in the Marcionite canon and in the Muratorian Fragment, it is quoted by name by Irenaeus and later writers.

As with 1 Thessalonians, the mention of Silvanus and Timothy as associates of the author and the obviously early date of the writing favour Pauline authorship. 2 Thessalonians emerged into church history associated unequivocally with 1 Thessalonians. It claims to have been written by Paul, and the language and theology are Pauline.

It is difficult to think of a suitable motive for a forger (notice that, since 2 Thessalonians 3:17 claims to be Paul’s signature, forgery is the only alternative to authenticity. We cannot think of someone putting out in good faith a sample of Pauline teaching).

It is difficult to think of a reason for making the letter resemble 1 Thessalonians so closely. It is difficult to think of a forger entering so fully unto the mind of Paul as to produce a writing so redolent of the Apostle as this one.

There is also the point that had we, not 1 Thessalonians we would hardly call in question the authenticity of 2 Thessalonians. It is rather strange to call in question an Epistle that has all the hallmarks of a genuine Pauline writing on the grounds that it is similar to another Pauline writing.

For reasons such as these most scholars have not hesitated to accept this writing. In recent times, however, attention has been focused on certain matters which raise doubts. While not many would go so far as to pronounce the Epistle non-Pauline, several scholars feel perplexed. The principal points are the following.

1. There is what Neil speaks of this: “The problem of the letter is one of accounting for the similarity to and difference from a letter written by the same hand, to the same people, only a short while before”

Sometimes 2 Thessalonians repeats 1 Thessalonians not only in general ideas but also in the actual words that are employed. The objection is that such an outstanding man as Paul would not find it necessary to repeat himself. He would, if he had to say the same thing, say it in different words so that deliberate imitation is the explanation.

At the same time, there are differences such as those on eschatology, (The branch of theology that is concerned with the end of the world or of humankind) which we shall notice in the next section. The thought then is that the ideas are not the ideas of Paul, and they are expressed in language which is a deliberate imitation of that of the great Apostle.

In the first place, it must be re-joined to this that the general similarity to Pauline style is very close indeed. It is very difficult to envisage a forger who could imitate Paul’s language so very closely. Pauline words and phrases and constructions are everywhere. So are Pauline ideas.

If Paul write 2 Thessalonians not so very long after 1 Thessalonians it would not be surprising if sometimes words and phrases were repeated, especially if, as Neil thinks possible, he read through “the customary draft copy of his first letter before writing the second.” This would be the more likely in that he had to bear in mind what was written in 1 Thessalonians because some of it had been misunderstood.

It must also be borne in mind that the extent of the resemblance is easy to exaggerate. It is natural for there to be close resemblances in such places as the opening and the close, and indeed, in the general structure of the letters. It is natural also for an author to come close to repeating himself when he is writing on the same subjects twice within a matter of weeks or even months.

But the suggested parallels do not cover more than about one-third, which is strange in a deliberate imitation. And even so, more or less identical language is used in different ways. For example, there are marked resemblances between how Paul describes his hard-manual labour in the two letters. But in the first, he does it to show love for his converts, while in the second it is to bring out the force of his example. This kind of thing is more likely to slavish imitation by a forger.

There is, moreover, the point that the resemblances are to 1 Thessalonians. Why should a later imitator confine himself to this Epistle and to make use of Paul’s major writings? The differences are no more conclusive. Thus, Paul’s comments on the Man of Sin (or Lawlessness) in the second letter are different from anything he has to say in the first. But the difference does not amount to incompatibility. It is no more than a man might add as a supplement to what he has already said on the subject. It is the same with the other differences that are brought forward.

This combination of likeness and difference is interesting, and there may be more to it than at present appears. But the point is that it does not prove the difference in authorship. Such a man as Paul was quite capable of both.

2. The eschatology of 2 Thessalonians is said to be different from that of 1 Thessalonians.

The simplest way of putting this is to say that in the First Epistle the coming of the Lord is thought of as about to take place very soon and very suddenly. But in the Second Epistle, it will be preceded by signs, like a great rebellion and the appearance of the Man of Lawlessness.

But to state, this hypothesis is virtually to refute it, for it is a commonplace in apocalyptic literature that the Lord’s coming is to be sudden, and yet that it will be preceded by signs. We find this in the Gospels and in Revelation, to name no other. It should also not be overlooked that Paul’s warning in 1 Thessalonians 5 not to be unprepared when the day comes may well imply a knowledge of premonitory signs.

A similar objection is that the people to whom 2 Thessalonians was written knew a good deal about the Parousia, for even the teaching about the Man of Lawlessness is given them only by way of reminder, and not as communicating new information, 2 Thessalonians 2:5.

Such people would hardly be in ignorance of such fundamental teaching on the subject as is given in 1 Thessalonians 4:13 ff. But again, the objection does not get us far. In the short time that he was in Thessalonica Paul could not give all the teaching on the second coming that he would have wished.

Many matters were certainly left un-grasped by the Thessalonians. It is entirely natural that eager new converts should have fastened their attention on such an outstanding figure as the Man of Lawlessness without appreciating the fact that some of their number would die before the great day. Indeed, they may well not have given this matter any thought at all before the decease of some of their number forced it on their notice.

Other objections turn on the Man of Lawlessness

Thus, some urge that this figure does not appear elsewhere in Paul and therefore we cannot accept the idea as Pauline. To say this is to refute it. We cannot dismiss an idea because Paul produces it once only. For that matter, it does not occur elsewhere in the New Testament. Not Paul had an eager, questing mind. He is more likely to have seized on the truth concerning this being than some at least of his contemporaries. There is no real objection here.

A variant of this objection dates the origin of the idea of the Man of Lawlessness too late to put it within the time of Paul. This objection maintains that the whole idea of the Man of Lawlessness is based on the Nero redivivus myth. After Nero’s death in 68 A.D., there appeared a number of people who claimed to be that emperor come to life once more. They were discredited, but the idea persisted that one day Nero would come back to life. Then he would put himself at the head of the forces of evil. The myth came to have a super-naturalistic tinge.

Nero was held to be demonic as well as human. Now if the portrait of the Man of Lawlessness was drawn from the Nero redivivus myth, obviously, Paul could not have drawn it. The idea did not gain currency till after his death. But the idea of the anti-Christ is far older than the Nero redivivus myth, as Bousset, for example, has shown. It goes back long before the time of Paul, and there is no reason for holding that 2 Thessalonians 2 is based on the late myth. Consequently, the objection falls to the ground.

Thus, we see that there are various ways of putting the objection from eschatology, but none of them is decisive. The eschatological teachings in the two epistles are not contradictory, but complementary.

1. There are some who think that a difference in authorship is indicated by the fact that whereas 1 Thessalonians is warm and friendly in tone, 2 Thessalonians is cold and rather formal.

The difference is difficult to sustain. Frame points out that the vehement self-defence in the Fist Epistle accounts for a good deal of its warmth, and that if this were omitted the differences in tone “would not be perceptible.”

Again, the coldness alleged in the tone of 2 Thessalonians is very largely due to a few expressions. Thus Paul says, “We are bound to give thanks to God always for you, brethren,” and adds, “even as it is meet” 2 Thessalonians 1:3. But this is probably to be understood as a protestation that his praise of them in the First Epistle was no more than was right.

Again, the objection that we meet authoritative commands, 2 Thessalonians 3:6, and elsewhere, overlooks the fact that throughout that whole section there is an undertone of genuine brotherly warmth. Paul is very concerned to bring back into full fellowship some whose conduct had raised a barrier. But he is just as loving as he is authoritative.

Thus, while admittedly 2 Thessalonians is slightly cooler in tone than the First Epistle, it does not seem as though the difference amounts to much. Even if we were to grant all that the objectors put forward it still would prove little. Writers are not always in the same mood, and we have no reason for thinking of Paul as an exception.

Moreover, as we saw earlier, there is good reason for thinking that when he wrote 2 Thessalonians Paul was experiencing a joyful reaction from a time of discouragement. It would not be surprising if a later letter failed to reproduce such a mood, especially if it revealed that some had failed to give heed to instructions given in that first letter. Moreover, we know from 2 Thessalonians 3:2 that Paul was in a somewhat difficult situation when he wrote that letter.

Thus, it does not seem as though any of the objections is compelling. There is none for which an answer does not lie ready to hand. There is, accordingly, no reason why we should not accept the positive evidence and accept this Epistle as an authentic writing of Paul. (The New International Commentary on the New Testament. The First and Second Epistles to the Thessalonians. Leon Morris.)

The letter (the date and purpose of the letter)

There is no doubt as to who this letter was intended, 1 Thessalonians 1:1. The letter itself indicates it was not written long after Paul’s departure as he had only been gone a short time, 1 Thessalonians 2:17-18. Paul had sent Timothy from Athens, who had returned, 1 Thessalonians 3:1-6. From Luke’s record in Acts, it is evident Paul wrote this letter soon after arriving in Corinth on his second missionary journey.

For Paul did not stay long in Athens, Acts 17:16-18:1, and Timothy came back from Macedonia after Paul arrived in Corinth, Acts 18:5, so the place of writing is most likely Corinth. As the place of writing was after his arrival in Corinth, this would place the date sometime around 50-52 A.D. This would make 1 Thessalonians one of Paul’s earliest known writings, if not the first.

The purpose of the letter comes from Paul being worried about the condition of the church as he had to leave so quickly, Acts 17:10, he longed to return but was hindered, 1 Thessalonians 2:17-18, and so his worrying about the church prompted him to send Timothy to encourage them, 1 Thessalonians 3:1-3, who brought back good news, 1 Thessalonians 3:6-8, of their faith, love, and desire to see Paul again which brought Paul a great deal of comfort.

As we read through the letter we can clearly see that Paul had three items on his mind.

1. He wanted to encourage them to continue to be faithful under the persecution they were receiving.

2. He wanted to encourage them and direct them on how to live holy lives for God.

3. He wanted to set their minds at ease in regards to any misleading ideas concerning Jesus’ return.

Time Line From The Book Of Acts

The year is around 49-51 AD we find Paul coming near to the end of his second missionary journey and after being joined by Timothy, Acts 16:1. Paul and Silas had been badly treated by being beaten and jailed in Philippi, Acts 16:22-24. Paul, Silas and Timothy with the help of the Lord establish a church in Thessalonica where they preached the gospel and as a result, many people were saved, Acts 17:1-9, but once again we find Paul being driven out of the town.

They then travelled to Berea, Acts 17:16-34, where we find Paul debating with the so-called wise men and philosophers of the day. Paul himself refers to his time in Athens in 1 Thessalonians 3:1. It was also during this time that Paul and Silas sent Timothy back to see how this new congregation was doing, 1 Thessalonians 3:2, and after Timothy returned with a report, the three of them during their time in Corinth wrote 1 and 2 Thessalonians.

Script

The letters written to the Thessalonian brethren are both very uplifting as Paul tries to encourage them to keep doing what they are doing and gently pushes them to do even more in love. He tells them that their faith, hope and love are pleasing God and should continue to do so.

After Paul, Silas and Timothy had planted this congregation they had to leave because of trouble and they were really concerned about this young church so they sent Timothy to find out how they were doing and to encourage them whilst he was there.

When Timothy returned with the report Paul’s concerns left him and his concern turned into joy because they were doing so well despite all the persecution they were receiving.

Their faith in God is making a difference, their love for each other and the love they show to others is really making a difference even to the point where Paul informs them that people all around the region and beyond are noticing that they are Christians just not in word but also in deed. In act, Paul calls them an inspiration for other churches.

As with all of God’s word, Thessalonians are a good study, it’s exciting and dramatic and mysterious when it talks about the man of lawlessness and difficult to understand in places. And with so many theories going around which have been for centuries about what happens at death and concerning Jesus’ return this will really help us in our understanding of future things.

The church that met in Thessalonica is one the best examples for churches today to follow and try and imitate them as they followed Christ’s example. We can also learn a whole lot from Paul himself about how he dealt with false accusations and people trying to pretend they are someone else.

As we go through this study I really want to encourage you to enjoy it and be uplifted by it as you go through each chapter and verse. Take note of the theme of the letters where Paul reminds them to continue to live holy lives for God whilst they await the arrival of Jesus.

Outline

Introduction, 1 Thessalonians 1:1-10
Remembrance, Celebration, and Thanksgiving, 1 Thessalonians 2:1-3:13 Encouragement To Live Holy Lives, 1 Thessalonians 4:1-12
The Second Coming Of The Lord, 1 Thessalonians 4:13-5:11
Commands For Daily Living, 1 Thessalonians 5:12-24
Concluding Words, 1 Thessalonians 5:25-28

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