
A little taxonomy. There are twenty-seven units ("books") in the New Testament. Of these, four are gospels, one of which (Luke) has an appendage, the history of the early church known as Acts. And there is the concluding Book of Revelation. So that makes six. The other twenty-one are epistles (letters), and of these, thirteen have been attributed to Paul. Of these thirteen, seven were undoubtedly written by Paul, and a few of them are probably responsible for Christianity becoming a world religion instead of just a footnote in the history of Judaism. These seven are (in likeliest order of composition) First Thessalonians, Galations, First Corinthians, Second Corinthians, Romans, Philippians, and Philemon. The other six belong to a "Pauline school" but, with varying degrees of certainty, were not written by Paul himself. These are Second Thessalonians, Colossians, Ephesians, and the three so-called pastoral letters--First Timothy, Second Timothy, and Titus. We come now to the works of the Pauline school, beginning with Second Thessalonians.
There are two reasons for doubting that Second Thessalonians was written by Paul. The first is that the author sometimes appears determined to pass himself off as Paul, which presumably Paul would not need to do. The letter concludes:
I, Paul, write this greeting with my own hand. This is the mark in every letter of mine; it is the way I write. The grace of our Lord Jesus Christ be with you all.
You catch a whiff of fishiness without perhaps feeling sure of what to make of this. One learns from rooting around in commentaries that it was common for letters and legal documents to be dictated to a scribe and then signed by the actual author. On what might be called the "innocent" interpretation, then, the letter is in the handwriting of someone else and these last sentences were added by Paul, in his own hand, as a kind of seal of authenticity. It wouldn't be the only instance of this in Paul's letters. For example, in Galatians, which is undoubtedly by Paul, he writes (6:11), as he proceeds to his conclusion:
See with what large letters I am writing to you with my own hand.
And he goes on for another couple hundred words or so before signing off. The brief for the opposing side holds that what in Galatians seems plausibly organic is, in Second Thessalonians, too much like special pleading--akin to insisting upon your innocence even though no accusation has been leveled. According to this view, the convention of offering proof of authenticity is, in Second Thessalonians, copied and rather oddly insisted upon for no evident reason, unless the reason is that Paul is not the author. Along this line, the striking similarities in phrasing between First Thessalonians and Second Thessalonians have seemed to some peculiar. The salutation to First Thessalonians:
Paul, Silvanus, and Timothy
To the church of the Thessalonians in God the Father and the Lord Jesus Christ:
Grace to you and peace.
The salutation to Second Thessalonians:
Paul, Silvanus, and Timothy,
To the church of the Thessalonians in God our Father and the Lord Jesus Christ:
Grace to you and peace from God the Father and the Lord Jesus Christ.
Authors, of course, have their ways, and fall into certain habits. On the "innocent" interpretation, that's what's going on here and elsewhere in the two letters: Paul, on a later occasion, sounding like himself on a former occasion--it is, you might say, "the way he writes."
Or, alternatively, the opposing view: No, this is not a case of one author "sounding like himself" but of one author imitating another.
Now, no matter one's view of this essentially linguistic argument, it's easy to see what view will be adopted by fighting fundamentalists. If you are committed to the proposition that every word of Scripture is the inspired word of God, you will reject out of hand the notion that a sentence such as
I, Paul, write this greeting with my own hand
was written by someone pretending to be Paul. Since the argument is that the sentence was written by someone misrepresenting himself as Paul, it would be as if at least this one sentence of the Holy Bible was a deliberate lie. Not permitted.
As bad as that would be, the second reason for doubting that Paul wrote Second Thessalonians is probably worse, for it relates again to this recurring and vexing question about the timing of Christ's Second Coming. Recall that, in his first letter to the Thessalonian church, Paul had addressed their apparent befuddlement over the fact that believers were dying without receiving the expected award at the end time. What would happen to them? And, more pointedly, why was it taking so long? The text of First Thessalonians makes it very evident that these early Christians believed they were living at the very end of human history--indeed, that they would "not taste death before they see that the kingdom of God has come."
Paul's quite heady answer had made use of the simile about the Second Coming arriving "like a thief in the night." That is, Paul, without denying that the end was (more or less) imminent, indicates that the precise timing cannot be known and that the best course for the Christian is therefore to pursue soberly his duties. In Second Thessalonians, this whole question is revisited, and the treatment is altogether different:
Let no one deceive you in any way; for that day will not come unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.
So much for the thief in the night! There will be visible signs, events that must occur before the last event can occur, and of course a cottage industry of theological quackery has arisen around the identification of, for example, "the man of lawlessness" with Nero, or Hitler, or whomever (Obama!), from which the "prophet" then deduces the date on which the elect will be gathered up. This does not sound like sober Paul, more like the Book of Revelation, and there is a real question about why Paul, in two letters addressed to the same church within a relatively brief period, would treat this same issue so differently.
He almost certainly didn't. Second Thessalonians was written by someone else, much later, at least a generation after the death of Paul in about A.D. 64. To the unknown author, it may have seemed a shame that Paul could not update his thinking in light of the fact that the Second Coming still hadn't happened.