Tag Archives: First Epistle to the Thessalonians

Why Were Some Early Christians Giving Up Work?

Michael Goulder

Well, I never suspected that about those idlers condemned in 2 Thessalonians.

6 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right. — 2 Thessalonians 3:6-13 (NRSV)

Many scholars don’t believe 2 Thessalonians was written by Paul (see #1 in insert box below) but we find the same problem addressed in 1 Thessalonians, too:

But we urge you, beloved, to do so more and more, 11 to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, 12 so that you may behave properly toward outsiders and be dependent on no one. — 1 Thessalonians 4:10b-12

What is going on here? One suggestion I came across recently (okay, maybe I have been the last to know) is that some among the Thessalonian converts had gone the way some always seem to go when possessed of apocalyptic fervour, expecting the end of days and coming of the Lord any day now.

I stumbled across this possibility as the explanation for “idleness” among the Thessalonians in Michael Goulder’s 1992 article, “Silas in Thessalonica” in the Journal for the Study of the New Testament 15, 87–106.

Idleness sounds like the culprits are just lazing around drinking beer paid for by others but the complaint is really about giving up work. Goulder has a “charitable” perspective:

1. The link between 5.14 and 4.11-12 is made by J.E. Frame (A Critical and Exegetical Commentary on the Epistles of St Paul to the Thessalonians [ICC; Edinburgh: T. & T. Clark, 1912], pp. 196-97) and approved by Holtz (Der erste Brief an die Thessalonicher, p. 251). A connection with the parousia theme is suggested by the phrase following in 5.14, ‘comfort the όλιγοψΰχους’; cf. 4.18, 5.11, ‘comfort one another’.

2. There is adequate evidence from the papyri for the meaning ‘idler’; see J.E. Frame, ‘οί άτακτοι, I Thess. 5.14’, in Essays in Modern Theology and Related Subjects (Festschrift C.A. Briggs; New York: Charles Scribner’s Sons, 1911), pp. 189-206. Holtz says correctly that their motive in Thessalonians is far from being idleness; and he comments that even if 2 Thessalonians is not by Paul, this seems to be an especially Thessalonian problem, Der erste Brief an die Thessalonicher, p. 241 n. 536.

The new converts have given their money away in a burst of excitement. This is a sign of the Holy Spirit (1.5; 4.8) and it is marvellous; but in their enthusiasm some of them have given up work. No doubt they did this so as to attend to the distribution of funds to the poor of their and other churches, and to healing services, spreading the word, and so forth. Paul had to tell them to cool down (ήσυχάζειν); to leave church affairs for a while and ply their own trades (πράσσειν τά ϊδια); and to work with their hands rather than expect God to provide all by prayer.
 
 . . . . . such a practice is common in millenarian movements. The passage just cited (4.11-12) is immediately followed by the section on the parousia (4.13-5.11); and in 5.14 Paul bids the church νουθετείν τούς άτακτους.1 Now ‘disorderliness’, here unspecified, is clearly delineated in 2 Thessalonians 3 as being the cessation of work; so whether 2 Thessalonians is Pauline or not, άτακτος seems to carry a NT connotation of ‘idler’.2 If so, then the parousia passage is straddled by references to the giving up of work, and the connection of ideas would be clearly evidenced in the text. (pp. 88f)

Common in millenarian movements

Goulder cites the example of the followers of Sabbatai Sevi so I tracked down Sabbatai Ṣevi: The Mystical Messiah, 1626–1676 by Gershom Scholem and copy here one interesting passage:

The question how the community survived the economic crisis brought about by the excess of messianic enthusiasm is not yet satisfactorily answered. The wealthier classes were completely impoverished, and according to the Jesuit author of the French Relation, Sabbatai Sevi scornfully boasted of having “ reduced to beggary” all the rich Jews of Salonika.96 Throughout the winter and summer of 1666 some four hundred poor lived on public charity. (p. 634)

Another example, this time quoting Goulder:

Similarly, from the 1950s, L. Festinger et ai., When Prophecy Fails (Minneapolis: University of Minnesota Press, 1957): Dr Armstrong, a teacher in a local college in California, lost his job for evangelizing the students, and did not seek another, believing that most of N. America was about to be inundated. (p. 88)

Paul versus the Gospel of Matthew

Even more interesting is Goulder’s connecting the propensity of religious zeal to lead converts to give up work with the Gospel of Matthew. He draws attention to the following passages: read more »

Ehrman suppresses the facts while falsely accusing Doherty: Part 2

This post continues directly on from Ehrman Hides the Facts About Doherty’s Argument, Part 1. Here I show that Ehrman has suppressed the facts about what his own peers think in order to falsely accuse Doherty of arguing without scholarly merit.

First, the passage in question, 1 Thessalonians 2:13-16

13 For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.

14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans,

15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men,

16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost. [NKJV]

Ehrman’s argument: “simply not true”

I concluded my last post with this paragraph:

But it gets worse. For Ehrman to sustain his accusation that mythicists such as Doherty and Wells are “driven by convenience” and “simply claim” these verses to be un-Pauline, he must hide from his readership what his own scholarly peers do in fact say about the authenticity of these same verses. He will therefore inform the readers only of his own idiosyncratic (I would be surprised if his argument as presented in Did Jesus Exist? has ever passed peer-review) reasons for believing the passages to be authentic.

Ehrman begins his case against interpolation by singling out the last words of verse 16:

It is this last sentence [i.e. “wrath has come upon them to the uttermost”] that has caused interpreters problems. What could Paul mean that the wrath of God has finally come upon the Jews (or Judeans)? That would seem to make sense if Paul were writing in the years after the destruction of the city of Jerusalem at the hands of the Romans, that is, after 70 CE. But it seems to make less sense when this letter was actually written, around 49 CE. For that reason a number of scholars have argued that this entire passage has been inserted into 1 Thessalonians and that Paul therefore did not write it. In this view some Christian scribe, copying the letter after the destruction of Jerusalem, added it. (my emphasis)

But Ehrman is sweeping the scholarly discussion under the carpet when he indicates to his readers that it is only “this last sentence” that has “caused interpreters problems”. That is, again to use Ehrman’s own words, “simply not true.” read more »