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THESSALONIANS, FIRST LETTER TO THE

A letter composed by the Apostle Paul for Christians living in the Macedonian city of Thessalonica. Probably written ca. 51 c.e., 1 Thessalonians is widely regarded as the earliest of Paul’s letters and thus the earliest evidence of the Christian movement.

Historical Context

Paul, Silvanus, and Timothy had preached in Thessalonica, following which they left the city and were unable to return (1 Thess. 2:17-19; cf. Acts 17:1-9). Timothy subsequently returned to Thessalonica alone, and his report to Paul about the continued faithfulness of the Thessalonians prompts Paul’s letter.

The letter provides little information about the addressees. The assertion in 1:9 that they “turned to God from idols” means that they are Gentiles (cf. 4:5), since Jews already believed in God and are not referred to in this way. Although Acts 17:4 indicates that Jews were among those converted in Thessalonica, the letter does not corroborate that report. Scholars have explored a variety of additional factors in Thessalonica that might shed light on the expectations and experience of the addressees, such as the imperial cult, the predominance in Thessalonica of the worship of Dionysus and Cabirus, and the widespread activity of philosophical teachers.

Epistolary Structure and Function

1 Thessalonians conforms to the structure common in Greco-Roman letters. Following the salutation (1:1), the thanksgiving extends from 1:2 at least through 1:10. Because elements of thanksgiving also appear in 2:13-16; 3:9, however, it is difficult to demarcate the thanksgiving in this letter with any confidence. The main body of the letter consists of two major sections. The first (2:1–3:13) recalls the behavior of the apostles in Thessalonica and the anxiety created by the extended absence of the apostles. The second section (4:1–5:24) addresses issues regarding sexual behavior (4:1-8), the expectation of Jesus’ return and its implications both for believers who have died and for those who remain alive (4:13–5:11), and a variety of concerns about life within the community (4:9-12; 5:12-24). Conventional greetings conclude the letter (5:25-28).

Extensive debate focuses on the function of the letter. The study of ancient epistolary theory prompts some to argue that 1 Thessalonians is epideictic (i.e., a letter of praise), while others see it as deliberative rhetoric (i.e., a letter persuading the addressees to follow a particular course of action). Debate on this topic continues, but agreement is emerging that 1 Thessalonians has generally to do with consolidating and correcting the Thessalonians rather than with defending Paul and his colleagues against charges made concerning their behavior.

Significant Features

Eschatology

Eschatological expectations pervade this letter. As early as 1:9 Paul summarizes the Thessalonians’ faith as faith in Jesus who is to return “from heaven” and who saves believers from impending wrath (cf. 2:16; 3:13; 5:23). 1 Thess. 4:13–5:11 contains an extended discussion of this topic, apparently provoked by the deaths of some among this group of believers. Drawing on conventional apocalyptic language, Paul assures the Thessalonians that Jesus’ triumphant return will mean that both those who have already died and those who remain alive will be with Jesus (4:13-18). That return will come suddenly and requires believers to remain ever vigilant (5:1-11).

Familial Language

1 Thessalonians draws heavily on familial terminology to describe relationships within the church, perhaps as a way of reinforcing the close connections. Believers are siblings of one another (e.g., 2:1; 3:7; 4:1; 5:12). Paul describes the apostles in relationship to the Thessalonians as nursing mothers (2:7), fathers (2:11), and even as orphans (2:17; cf. also 2:7, where several important early manuscripts read “babes” rather than “gentle”).

Ethical Instruction

Paul’s desire to strengthen the fledgling community at Thessalonica also emerges in the letter’s ethical teaching. He warns against sexual immorality (4:1-8) and advocates a quiet, self-sufficient life-style (4:9-12). Neither of these admonitions is unique to Christian teaching, as the philosophical teachers of the day offered similar instructions. What distinguishes Paul’s teaching appears to be the goal of pleasing God (4:1) and strengthening the life of the community.

Wrath against “the Jews”

The highly polemical statement in 2:14-16 about Jewish persecution has no parallel in Paul’s other letters. Paul seldom speaks of the agents involved in Jesus’ death, and nowhere else does he blame Jews for Jesus’ death. Moreover, the end of this passage (“God’s wrath has overtaken them at last”) has no counterpart in other letters. Some scholars suggest that a later editor has inserted these verses, but no manuscript evidence supports that hypothesis. More persuasive is the observation that the sharp wording Paul employs here was a convention of 1st-century writers. In addition, the passage refers to a limited number of Jews or Judeans (residents of the province of Judea), not to all Jews.

Bibliography. F. F. Bruce, 1 and 2 Thessalonians. WBC 45 (Waco, 1982); R. F. Collins, The Birth of the New Testament (New York, 1993); K. P. Donfried and I. H. Marshall, The Theology of the Shorter Pauline Letters. New Testament Theology (Cambridge, 1993); E. J. Richard, First and Second Thessalonians. Sacra Pagina 11 (Collegeville, 1995).

Beverly Roberts Gaventa

Prayer Tents Bible References - Prayer Tents

THESSALONIANS, FIRST LETTER TO THE

Eerdmans Dictionary of the Bible (2000)