chapter 1
The History of Interpretation and Methodology
Overview of the History of Interpretation
In 1 Thessalonians, Paul deals with the problems of persecution and the deaths of church members (1:6b; 2:2b, 14ā15; 3:1ā5; 4:13ā18), problems of his own ethos (2:1ā12), problems of holiness in an eschatological time (1:5, 6; 2:10; 3:13; 4:1ā8; 5:5, 12ā22, 23), problems of parousia (1:3b, 10a; 2:19; 3:13; 4:13ā18; 5:1ā11, 23), and problems of the į¼ĻĪ¬ĪŗĻĪæĪ¹ (the disorderly, 4:11ā12; 5:14). The research that has been done on the structure and theme of the letter of 1 Thess has fallen into two general categories: analyses of the logical, or thematic development, and analyses of the epistolary pattern.
Some scholars attempted to establish models of what the Thessalonian church was like to shed light on the language and argument of 1 Thess. In the nineteenth century, F. C. Baur and the TĆ¼bingen school argued that the Thessalonian church was under the control of Judaizers, Jewish Christians who required Gentile Christians to obey the religious demands of Judaism before they could be fully Christian. This view is clearly wrong based on the fact that Paul nowhere addresses in this letter any of the central issues of Judaism, such as the law, circumcision, Sabbath, dietary regulations, or cultic days.
While the Baur and TĆ¼bingen schools consistently interpreted Paul as combating Judaizing, Walter Schmithals continually saw the apostle fighting off Gnostic intruders in his newly founded congregations. Schmithals claims Paul, in 1 and 2 Thess, is addressing the problem of Gnosticism. For instance, Paulās concern for holiness is linked to the problem of Gnostic libertinism, and the concern about Christās return is connected to the Gnostic rejection of future eschatology, to the conviction that the āday of the Lord has already come,ā and the idea that believers have already experienced a spiritual resurrection. Schmithals concludes, āin Corinth, so also in Thessalonica the charges come from Jewish or Jewish Christian Gnostics.ā Schmithals drew this conclusion from his analysis of 1:5ā2:12. Despite Schmithalsā assertions, several distinctive elements of Gnosticism are not found in the Thessalonian letters: e.g., dualism of flesh and spirit, the speculative use of Gen 1ā3, and the docetic view of Christ. Furthermore, if the church was indeed being threatened by Gnostic teachers, Paul would likely be much clearer in his denunciation of their false teachings. On the contrary, Paul seems to be generally pleased with the condition of the Thessalonian church (1:2ā10; 2:13ā14).
Some scholars, notably Jewett and LĆ¼tgert, have claimed an enthusiastic model of the Thessalonian church. Jewett, developing further the view of LĆ¼tgert, has argued that certain members of the Thessalonian church radicalized some of Paulās teaching, which resulted in problems of libertinism and idleness. This argument is based on the idea that the parousia had already arrived and was the basis of the spiritās manifestations. Thus, this group viewed both the coming of Christ and the resurrection as past events, and the benefits of the resurrection had become a reality in the present. Jewett and LĆ¼tgert hold that the identity of this group was idlers who resisted the structures of everyday life, including work ethics, sexual ethics, and the authority of congregational leadership. Wanamaker, however, correctly critiques Jewett and LĆ¼tgert in saying there is no sign of the connection between the problems associated with eschatology and the possession of the Spirit in this letter. Further, when compared to 1 Cor, 1 Thess has no evidence of spiritual enthusiasm.
After recognizing some of the weaknesses of the āenthusiastic model,ā Jewett employed a social-scientific, or sociological approach, to understanding the situation of the Thessalonian church and suggested a āmillenarian model.ā The term āmillenarianā is used by sociologis...