THE ORGANIZATION OF I THESSALONIANS

Figure 1: The Structure of I Thessalonians

I. Address (1:1) Lord Jesus Christ...Grace

II. Thanksgiving (1:2-10) Faith, Love and Steadfastness

[Excursus 1: Past Events (2:1-12)]

III. Thessalonians’ Past Behavior (2:13-3:6)

A. Apostles’ first visit (2:13-16)

B. Timothy’s visit (2:17-3:6)

II'. Thanksgiving (3:7-10) Faith, Love and Steadfastness

____

II'' Prayer (3:11-13) May God himself...that you may be blameless...at the coming of our                         Lord Jesus

III'. Thessalonians’ Future Behavior (4:1-12; 5:12-22)

A. Old Exhortations (4:1-12) We ask and urge you, For this is the will of God,                                          Abstain from immorality, Love one another

[Excursus 2: Future Events (4:13-5:11)]

                       B. New Exhortations (5:12-22) We ask and urge you, For this is the                                                            will of God, Abstain from evil, Do good to one another

II'''. Prayer (5:23-24) “May God himself...blameless at the coming of our Lord Jesus”

I'. Final Words (5:25-28) Grace... Lord Jesus Christ

(a) Sections II and II'' both begin with the phrase “our God and Father.”

(b) The phrase “without ceasing” appears at the start of Section III (2:13) and the end of III' (5:17).

(c) The similar thoughts at the beginning of Section III (2:13) and the start of III' (4:1) are further tied together with the same Greek word, parala (“receive”) in both passages.

(d) Both Excursus 1 and 2 contain two occurrences of “children.” [see 2:7,11; 5:5 (2x)]

A glance at Fig. 1 immediately reveals that the structure of I Thessalonians is not nearly as completely symmetrical as one would expect unless one omits the sections in italics. These two passages are labeled as an “excursus” for convenience sake to distinguish them from the other sections which have structural parallels with those in II Thessalonians.

To help unify the letter, the author of I Thessalonians employs another interesting literary trick encountered elsewhere in canonical writings, the use of one or more key words appearing throughout the work in a regular pattern. In this case it is the opposites “day” and “night,” which always appear in this epistle as pairs, charted as follows:

night...day (2:9)

                        night...day (3:10)

                        day...night (5:2)

                        day (2x)...night (5:4-5)

                        night (2x)...day (5:7-8)

This literary device is probably responsible for the “infelicitous metaphor,” to quote Malherbe, that occurs in 5:2 (i.e. of the Day appearing in the night).

Major Divisions

The two-part nature of this epistle is also held by Stott, who notes that the discussion moves at 4:1 from narrative concerning the past to exhortation concerning future behavior. This switch is signaled by a key word in that verse: “finally.” Also, as noted by Malherbe, “one another” predominates from 3:11 on whereas “we” and “you” are the standard pronouns utilized in the first half of the letter. These two major units are logically connected to one another in that, among other things, the exhortation of the second part is based largely on the material in the first part. Each of the two halves of I Thessalonians begins using similar language for divine personages:

“God the Father and the Lord Jesus Christ” (I Thess. 1:1)

                        “Our God and Father...our Lord Jesus Christ” (I Thess. 1:3)

---

“Our God and Father...and our Lord Jesus” (I Thess. 3:11)

                       “Our God and Father...our Lord Jesus” (I Thess. 3:13)

The word “love” appears only three times in this epistle, two of the occurrences being at the start of the first half (1:3) and the start of the second half (3:12) of the epistle. There is also considerable textual evidence for the presence of “Amen” ending the prayer of 3:11-13. If original, this feature would strengthen the case for a major break before or after this prayer, as encountered in other NT letters.

Section II

There might rightly be a question regarding the proper bounds of this literary unit, which seems rather long compared to other Pauline thanksgivings. However, elements of thanksgiving actually permeate the whole first half of the letter to make it quite atypical. This section cannot be easily shortened since 1:2-10, in the Greek, constitutes one long (“unwieldy” in Elias' estimation) sentence, as does the long opening thanksgiving in II Thessalonians. There are five instances of the phrase “you know” or its equivalent in this section.

Section III

This unit begins at 2:13 with a specific thanksgiving similar in form to that in 1:2 and is followed in 3:9 by another mention of thanks that caps the end of the first half of the book. The phrase “as indeed” in 2:14 and 3:4 forms an inclusio for Section III. Malherbe notes that Timothy’s mission (Section IIIB) is described by Paul “in a manner that highlights his own relationship with the Thessalonians,” also the major objective of IIIA. Section IIIB itself is unified by use of the rare (in this epistle) instances of the first person singular pronoun in 2:18 and 3:5 as an inclusio. Another inclusio is formed by phrase “long(ed) to see you” in 2:17 and 3:6. It is also characterized by two specific mentions of personified evil (Satan in 2:18 and “the tempter” in 3:5).

Section III'

Although the two sub-sections of III' are physically separated by the intervening discussion on the event of the last days, it is obvious that they belong together as exhortational material. In addition, the teaching in 4:3 and 5:18,22 that abstinence from immoral behavior is the will of God functions to bracket the whole section. The related content of the two sub-sections is supplemented by use of the same pattern of exhortation at the start and conclusion of III'A and at the opening of III'B. (Wanamaker)

The first sub-unit (III'A) is filled with allusions (at 4:1,2,6,11) to previous instructions given to the church. Three inclusions are utilized in this section: the phrase “we exhort you...do so more and more” at 4:1 and 4:10; mention of “comfort” in these same verses; and reference to a Christian's “walk” at 4:1 and 4:12. As a unifying factor for III'B, vv. 5:14-15 utilize imperatives to begin a series of sentences while in 5:16-22 the pattern is reversed. Another common feature is the use of five words with the root pant- (“all”). References to “evil” appear in 5:15 (2x) and 22; however, it is a different Greek word in the last case.

Excursus 1

This passage consists of two units utilizing similar language:

        A. “For you know, brethren...” (2:1-8)

            “the gospel of God”

            “gentle as a mother (nurse) with her children”

            “baros”

        B. “For you remember, brethren...” (2:9-12)

            “the gospel of God”

            “like a father with his children”

            “epibareo”

Stott notes that a characteristic feature of this section is the presence of repeated references to what the Thessalonians already know (see 2:1,2,5,9,10,11). These passages, often accompanied by the key word “as” (kathos/kathaper), serve to “underline conformity with what the Thessalonians know or with God’s will. It is language that assumes continuity and a history shared with the readers.” (Malherbe) Related Greek words for “appeal” and “exhorting” at 2:3 and 2:12, respectively, form an inclusio for this section.

Excursus 2

    A. Those asleep (4:13-18)

            “But we would not have you ignorant”

            “No hope”

            Asleep and alive

            Always with the Lord

    B. Those awake (5:1-11)

            “But you have no need to be told”

            “Hope of salvation”

            Asleep and awake

            We might live with Him

Excursus 2B contains two symmetrical arrangements of key words:

            day (2a)                                 asleep (6a)

                night (2b)                                   awake (6b)

                    day-day (4-5a)                       awake (10a)

                    night-night (5b-7a)        asleep (10b)

                night (7b)

            day (8)

The two subsections of this passage begin similarly at 4:13 and 5:1 with the phrase “now concerning,” which we have previously encountered in the First Epistle to the Corinthians as signaling responses of Paul to earlier questions from his audience. They also both end in the same manner with an exhortation to encourage one another. Sub-section A deals mainly with one aspect of the Second Coming: salvation. The element of the Judgment is then introduced in Sub-section B. (Wanamaker) Christian hope (4:13 and 5:8) appears as an inclusio for the whole section as does the phrase “as indeed” at 4:13 and 5:11. Jesus is pictured as God's “eschatological agent” in 4:14,16 and 5:9. (Malherbe) References to the “fainthearted” appear from the first to the last of Excursus 2 (4:13; 5:4,9; 5:14). The first sub-section of the excursus is capped on either end by admonitions to comfort those who are grieving while 2B is characterized by a series of contrasting pairs (see the convenient chart in S.C. Mott, “Ethics” in Dictionary of Paul and his Letters, p. 272.).