Virtually all Pauline scholars agree that 1 Thessalonians is the first letter written by Saint Paul that has survived. It was likely written somewhere between 49-51 AD. The other Pauline letters were written either in response to a crisis or heresy (e.g., the Corinthian correspondence and the Letter to the Galatians). Nor is it a letter written by Paul to introduce himself to a local church as he did to a Church not established by him (e.g., the Letter to the Romans). Scholarly opinion is that this first letter to the Church in Thessalonica preserves the genuine message of the apostolic Church. The content of the message revolves around three concerns: (1) believers were urged to live holy lives; (2) they were encouraged to remain faithful during persecution; and (3) the inevitability of Christ’s return or the Parousia.
According to the website of the US Conference of Catholic Bishops, Paul arrived in Greece for the first time around 50 AD. He made converts in Philippi and, soon afterwards, in Thessalonica, though he was beset by persecution from Jews and Gentiles alike. After fleeing to Athens, Paul sent Timothy back to Thessalonica and, eventually, about a year later, Timothy reported to Paul on the situation there, which was likely what precipitated the first letter.
The letter begins with a brief address (1 Thes 1:1) and concludes with a greeting (1 Thes 5:26–28). The body of the first of the two letters addressed to the Thessalonians consists of two major parts. Part One (1 Thes 1:2–3:13) is a set of three sections of thanksgiving connected by two apologiae (or defenses) dealing, respectively, with the missionaries’ previous conduct and their current concerns. Paul’s thankful optimism regarding the Thessalonians’ spiritual welfare is tempered by his insistence on their recognition of the selfless love shown to them by the missionaries. In an age of itinerant peddlers of new religions, Paul found it necessary to emphasize not only the content of his “fifth gospel” but also his manner of presenting it, for both attested to God’s grace as freely bestowed and powerfully effected. Part Two of the letter (1 Thes 4:1–5:25) is specifically hortatory or parenetic. The superabundant love for which Paul has just prayed (1 Thes 3:12–13) is to be shown practically by living out the norms of conduct that he has communicated to them.
Specific imperatives of Christian life, principles for acting morally, stem from the indicative of one’s relationship to God through Christ by the sending of the holy Spirit. Thus, moral conduct is the practical, personal expression of one’s Christian faith, love, and hope.
The Final Benediction in 1 Thessalonians
“May the God of peace himself make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will also accomplish it” (1 Thes 5:23-24). Most of the New Testament epistles conclude with a benediction wherein the author expresses his wish for the audience and calls on God to bless them. Paul used the term “peace” (eirḗnē) about forty-five times throughout the letters he penned to the churches. The concept of eirḗnē is entwined in God the Father’s purpose and Jesus’ work on the Cross. Eirḗnē is a Greco-Roman concept that differs from the Hebrew/Christian idea of peace. Eirḗnē is the Greek goddess of peace; the Roman notion is Pax. Paul was a Hebrew who had his writings penned in Greek. The idea of peace for Paul was shalom. In the Roman mind, peace occurred when the societies they conquered stopped resisting and accepted Rome. In Christian thought, peace is being whole or one with the Father. Yes, many times Christians use peace to be a mellow feeling or time span when no conflict is present. So, instead of being mellow or in a tension-free period, biblical peace requires us to be with the Father, at one with Him.
In the Garden of Eden, Adam and Eve had oneness with God. He walked with them. Eve and then Adam replaced their unique relationship with knowledge. God the Father wants us to be one with Him again, yet, that choice is in our hands, not His. The Father sent Jesus to restore the Way to Him and likely communion. Our duty is to go back to Eden and rediscover that original innocence because of the price Christ paid for that possibility to be real.
Nature and dignity 