Who wrote the book of 1 Thessalonians? Who was the author of 1 Thessalonians?

The Epistle to the Thessalonians is the first Epistle Paul wrote. Even the most outspoken critics acknowledge that it is a genuine document. Irenaeus (about 140 A.D.) bears witness to this Epistle. There are many other historical evidences, besides the contents of the Epistle, which prove conclusively that Paul is the author of it. All this is not necessary to follow in this brief introduction. The Authorized Version has a postscript "written from Athens ." This claim is made on account of the apostle's statement in chapter 3:1-2. "Wherefore, when we could no longer forbear, we thought it good to be left alone at Athens . And sent Timotheus, our brother, and minister of God, and our fellow laborer in the gospel of Christ, to establish you, and to comfort you concerning your faith." It is surmised that Timotheus carried this letter to the Thessalonians. This is incorrect. The Epistle was written after Timotheus had returned from his visit to Thessalonica. The sixth verse of the third chapter furnishes this evidence. "But now when Timotheus came from you unto us, and brought us good tidings of your faith and love, and that ye have good remembrance of us always, desiring greatly to see us." Timothy came from Thessalonica with the good news of the happy state of the Thessalonian church and joined the apostle in Corinth (Acts 18:5). From Corinth Paul wrote this first Epistle about the year 52 or possibly a few months later.

Apart from the radical critics of the “School of Tübingen” hardly any other scientist has doubted the genuineness of this epistle which in style and expression is really typical for Paul. It is probably the first of Paul's epistles in the NT. Already the early church fathers mention mention this epistle. Irenaeus (around 140 to 202 AC), Clemens of Alexandria (around 150 to 215 AC) and Tertullian (around 160 to 220 AC) refer to it as epistle of Paul and the Muratori canon mentions the epistle itself (end of 2 nd century).

Only in the two epistles to the Thessalonians does Paul include the names of his two co-workers, Silas and Timothy, in his addressing them. Also only in these does he refrain from designating himself in any way: as "an apostle," or "a servant," or "a prisoner." Therefore he is not here giving an authoritative communication of the mind of God (as an apos­tle), nor is he presented as a pattern of Christianity (as a ser­vant; cf. Philippians), nor is he appealing to godly feelings and sympathies (as a prisoner; cf. Philemon), but as one on the same level with them, he takes delight in their faith, love, and hope, and encourages them in this. It is most salutary that just as three men are associated in writing, so the epistle contains many groups of three characteristics, three being the number of substantiality (as three dimensions form a solid), the number of the eternal Trinity. How precious then is the character of substantial, solid, enduring truth here presented. Consistently with this character of divine energy is the mean­ing of the name Thessalonica - "victory over falsity" - for intellect or education does not accomplish this, but the power of God in the soul.

Another expression used only in these two epistles is that of his addressing the assembly: "the assembly of the Thessalonians in God the Father and the Lord Jesus Christ." Does it not show tender affection for a company of newly converted children of God the Father, united to His beloved Son? Thus the apostle nourishes and nurtures that new life, though not simply as individuals, but as an assembly in proper local character. Of course this does not set aside the unity of the assembly world-wide which is so clearly taught in Corinthians and Ephesians, but the emphasis here is on local aspects of testimony and order. The salutation is as in other epistles, "Grace to you and peace,from God our Father, and the Lord Jesus Christ": grace the active favor of God in abundance of supply; peace the tranquility begotten by submission to and communion with Himself.

Paul, Silvanus and Timotheus were known to the Thessalonians, for they had been with them, and were the instruments of God used in bringing the gospel to them. He does not speak of himself as an apostle. In nine of his Epistles, Paul uses his title as apostle. In Romans and Titus, he calls himself also "a servant of Jesus Christ and of God." In Philippians, he speaks of himself and of Timothy as "servants of Christ Jesus." In the Epistle to Philemon, he also omits his apostleship, because this Epistle was a private letter. He asserts his apostolic title and authority in the strongest way, when he addresses the Galatians and the Corinthians, because these churches were troubled with false teachers who impeached his apostolic calling. As this trouble did not exist in Thessalonica, he does not call to their remembrance that he is an apostle. He did not parade his title, and only mentions it when the truth he preached and which he had received from the Lord was questioned.

This Epistle has an interest peculiar to itself, as being the first inspired writing of the apostle. It is addressed to an assembly gathered a short time before by his (with others') labours, fresh in zeal and all due spiritual affections, but necessarily immature in knowledge. This led, it would seem, to the remarkable character of the inscription, "Paul, and Silvanus, and Timotheus, to the assembly of Thessalonians in God the Father and the Lord Jesus Christ." There they are viewed in the closest and highest association, babes in the Father and the Son (1 John 2:24). The workmen used toward them were giving thanks always for them, with mention in their prayers.

"Paul and Silvanus and Timotheus to the assembly of Thessalonians in God [the] Father and [the] Lord Jesus Christ: grace to you and peace." (ver. 1.)

Such is the inscription, with its own marked and beautifully suited peculiarities. On the one hand there is the marked absence of relative or indeed of any official place in the address of the apostle or the association of his companions, who are graciously introduced like himself without form. On the other hand the Thessalonian assembly is said, here and in the opening of the second epistle, to be "in God the Father and the Lord Jesus Christ," which is predicated of none other. What can harmonise so well with new-born saints, just delivered from the gods many and the lords many of heathenism, and brought into the conscious relationship of babes that know the Father? To us, Christians, there is but one God the Father, of Whom are all things, and we for Him; and one Lord Jesus Christ, by Whom are all things and we by Him. But what an expression of tenderness and near relationship thus to speak of the assembly of Thessalonians in God the Father and the Lord Jesus Christ! How sweet for them to be thus addressed as even corporately set in the fellowship of such love and light! But such is the principle in the manifestation of the divine ways of grace. So even in the comforting ways of the Jewish prophet it is written, "He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Those who are most needy receive special care and consolation.

For the infant assembly so characterised it was enough to say the brief but pregnant words, "Grace to you and peace." To others a fuller form was becoming, here needless because of what went before.

The apostle Paul wrote to the Thessalonian assembly,

1 Thessalonians 1:1 Paul, and Silvanus, and Timotheus to the assembly of Thessalonians in God (the) Father and (the) Lord Jesus Christ.

2 Thessalonians 1:1-2. Paul and Silvanus and Timotheus to the assembly of Thessalonians in God our Father, and Lord Jesus Christ. Grace to you, and peace, from God our Father and Lord Jesus Christ.

Take the N.T. facts. Did the church of the Thessalonians doubt the first of Paul's Epistles, unexampled as it was? Did they not accept without question his written testimony, as they had his oral a little before, not as men's word — but just as it truly is — God's word, which also works in the believer, certainly not in the doubter? It is the more pertinent, because the Second of these Epistles exposes the fraud of a letter pretending to have come from the apostle, which had imposed on some at least. Thenceforward his salutation with his own hand in every Epistle is the token to guard the saints; yet far from him, or even them, the pestilent and unbelieving thought that their church, or any other church, was temporarily to suspend judgment, — no, not even when they, or some of them, had just been drawn into error by a deceiver.

And if the sign-manual of Paul sufficed, surely also that of Peter, or Symeon Peter! The name might be a possible question; and this it was not difficult to ascertain. Silvanus a prophet (Acts 15:22) was the bearer. But this settled, there was nothing, when the Second came, but to receive as from God what His inspired servant conveyed to the same saints who had his First Epistle. Examining its contents for the church to accept it would have been a snare of the enemy. The inspired word was to judge their conscience; not they to judge it, but to have their hearts invigorated and souls cheered by His grace and truth through Jesus Christ our Lord.

We find Paul joining the name of Sosthenes with his own in the first inspired letter to the Corinthian assembly; in the second epistle we find Timothy’s name associated with that of the Apostle; in the Epistle to the Colossians we find the name of Timotheus again linked up with that of the Apostle Paul; in the two Epistles to the Thessalonians we get the names of Silvanus and Timotheus associated with that of Paul.