Qtnutnr~tu
UT4rningitui Sltu1l}ly
Continuing
LEHRE UNO WEHRE
MAGAZIN FUER Ev.~LUTH. HOMILETIK
THEOLOGICAL QUARTERLY ~ THEOLOGICAL MONTHLY
vol.xm March, 1942 No.3
CONTENTS Page
Verbal Inspiration - a Stumbling-Block to the Jews and Foolish-
ness to the Greeks. Th. Engelder .............. _ ................................. _ ... 161
Leading Thoughts on Eschatology in the Epistles to the
Thessalonians. L. Fuerbringer .......................................... _ ................. 183
Notes on the History of Chiliasm. v. A. W. ~fennleke .. _ ......... _ ....... 192
Luther: A Blessing to the English. W. Dallmann _ ......... _ ... _ ..... _ .. _. 207
Outlines on the Wuerttemberg Epistle Selections ................................ 214
Theological Observer. - Kirchlich ZeitgeschichtIiches .................... 225
Book Review. - Literatur ... _ ................................. _ .... _ .... _ ...................... 233
Eln Prediger muss nleht alleln tori-
deft. also dass er die Scbafe unter-
weise. w1e sie rechte Christen sollen
seln. sondem auch daneben den Woel-
fen mehrn, dais sie die Schafe nh:ht
angrelfen und mit falKher Lebre ver-
fuehren und Irrtum elnfuehren.
Luther
Es 1st keln Ding. das die Leute
mehr bel der X1rche bebaelt denn
die gute Predigt. -- Apologle. Art. z,
If the trumpet give an uncertain
sound. who shall prepare hfmaelf to
the battle? -1 CM'.14:8
Published for the
Ev. Luth. Synod of Missouri, Ohio, and Other States
CONCORDIA PUBLISHING HOUSE, St. Louis, Mo. J
183 Eschatology in the Epistles to the Thessalonians
grace? Moreover, the sinner who has been pardoned is best fitted,
psychologically, to become the mouthpiece of the God of grace.
Do not criticize the wisdom of God's choice! Briefly, "whoever
says that the Spirit of God cannot convert again the fallen Chris
tian and cannot produce noble thoughts in him, knows nothing
either of Christian theology or of psychology." (Lehre und Wehre,
1913, p.216.) This objection is so preposterous that the Neue
Luth. Kztg, No. 10, 1901, dismisses it in one sentence: "'Wei! Petrus
einen sittlichen Irrtum begangen habe, koenne er nicht von intellek
tuellen Irrtuemern frei gewesen sein': das ist eine sehr voreilige
Schlussfolgerung. Doch das sei fuer diesmal genug."
Dr. Pieper: "None of us, even though he were a doctor in all
four faculties, can deny the inspiration of Holy Scripture without
suffering an impairment of his natural mental powers. . . . All
opposition to the divine truth, and that includes the opposition to
the satisfactio vicaria and to the inspiration of Scripture (verbal
inspiration), is, as can be clearly shown, irrational." (Op. cit., I,
pp.280, 614.) TH. ENGELDER(To be continued)
Leading Thoughts on Eschatology in the Epistles
to the Thessalonians
In the autumn of 52 A. D. or somewhat earlier, while on his
second great missionary journey, Paul, accompanied by Silas,
paid his first visit to Thessalonica. Acts 17.
Being favorably situated on the Aegean Sea, Thessalonica
was at that time the largest city of the Balkan Peninsula and one
of the most important cities of the Roman Empire, vying with
Rome and Alexandria for commercial supremacy. The popula
tion of Thessalonica must have exceeded 100,000. Many Jews
lived there. It was just the place for Paul to undertake exten
sive missionary activity.
Paul remained in Thessalonica at least three weeks. But in
that short time he gathered a large congregation. The nucleus
included a limited number of Jews but a large number of
Greeks, many of whom had attended the synagog previously.
Among the latter were not a few women of considerable means.
Paul's early departure from Thessalonica was not of his own
choosing. The majority of the unbelieving Jews stirred up the
populace against the missionaries to such an extent as to make
it necessary for them to remain in seclusion. When Paul and
Silas could not be found, their host Jason and several other
newly converted Christians were brought before the civil author
184 Eschatology in the Epistles to the Thessalonians
ities, being released only when sufficient bond was posted. Fol
lowing that incident Paul and Silas left the city and moved on.
Because of the precarious situation in which the congrega
tion found itself, Paul cherished the wish and the intention to
return at an early date. However, he was prevented from doing
so, likely because of the continued enmity of the Jews and Gen
tiles. Instead, Paul sent his pupil Timothy to Thessalonica to
cheer and strengthen the congregation in its tribulations. 1 Thess.
3:1-3.
The various reports which Timothy brought to Paul at
Corinth induced the latter to write his first letter to the con
gregation at Thessalonica, probably 53 A. D., or even as early as
51 A. D., 1 Thess. 3: 6; Acts 18: 1.
The Epistle rings with thanksgiving. For, despite the pres
sure on all sides, the congregation had remained faithful to God
and to His servants, and their faith and Christianity had become
known and had elicited praise far and wide. Gratefully and
without reservations the apostle acknowledges that fact in the
first three chapters.
In the last two chapters he strives to correct certain de
ficiencies in the understanding and the behavior of the Thessa
lonians. He warns against immorality to which the heathen
surroundings and the seaport atmosphere constantly exposed the
Christians. He cautions against greed and dishonesty in busi
ness and industry, which prevailed on every hand, Thessalonica
being a commercial center. Above all, however, he instructs
them with regard to eschatology. We may gather from his letter
that the members gave much thought to the early return of the
Lord and the end of the world, so much so that in many cases
the duties of daily life were neglected and many gave way to
idleness and restlessness. Others thought that such as died prior
to the return of Christ would not enter at once into glory, as
would be the case with those whom Christ's return would find
still living. Hence, the death of loved ones called forth inordi
nate grief. Finally, others busied themselves with speculations
about the times and conditions preceding the end of the world.
Paul clears up all these matters, in part by references to what
he had told them orally, in part by a new presentation.
Even so, not all errors were corrected by the First Epistle.
That appears from the fact that shortly afterwards, probably
before the end of that year and while Paul is still in Corinth, he
writes a second letter to the Thessalonians, in form and content
quite similar to the first. Expressions of gratitude for the faith
and love of the congregation find a place also in this Epistle.
However, the leading subject is a discussion of the Lord's return.
185 Eschatology in the Epistles to the Thessalonians
Moreover, the congregation is warned against the erroneous be
lief that the Lord's return would be immediate or had already
occurred. The renewal of severe persecutions had probably led
to that erroneous view. Prohetic voices from the midst of the con
gregation had announced the beginning of the end of the world and
thus had occasioned much unrest. Some had gone so far as to write
letters in Paul's name, hoping thus to inauce people to accept the
contents of such letters. Against all this the apostle now sets forth
that the Lord will not return before the Antichrist will be revealed.
He appeals to all to heed his words. Those who are in need of it
are to be admonished to return to a normal and industrious way
of living.
Thus the importance of the two Epistles to the Thessalonians
has been indicated - their importance with reference to escha
tology. We might list and summarize the various statements the
apostle makes concerning eschatology as follows:
1. The Lord will return, and that suddenly, as a thief in the
night.
2. The Lord, however, will not return before the great Anti
christ shall have been revealed.
3. The Lord will come for vengeance upon the unbelievers but
for the glorification of believers.
4. The return of the Lord will include various steps: (a) Jesus
will appear in glory. (b) The dead in Christ will arise. (c) Chris
tians still living, together with those called back to life, will be
caught up in the clouds. (d) Both will ever be with the Lord.
5. The teaching of the Lord's return should strengthen our
faith, foster holy living, caution us against error, comfort us in
tribulation, and confirm us in our hope.
I
That the Lord will return is stressed in four sections of the two
letters, each being distinctly eschatological in content. These four
sections shall engage our attention especially, viz., 4: 13-18 and
5: 1-11 in the First Epistle; 1: 3-10 and 2: 1-12 in the Second Epistle.
At the same time we dare not overlook the fact that the other
chapters likewise move in the field of eschatology. Hardly one
thought is developed without touching on . that subject. Both
Epistles, from beginning to end, center around eschatology. A strik
ing example is the conclusion of the first chapter of the First
Epistle. There Paul states how everywhere people were talking
about the welcome extended to the apostles by the Thessalonians
and how the latter were turned from strange gods. Then he men
tions God's objective in converting them: "to serve the living and
186 Eschatology in the Epistles to the Thessalonians
true God"; and immediately he adds, "to wait for His Son from
heaven, whom He raised from the dead, even Jesus, which de
livered us from the wrath to come." 1: 10.
In the second chapter Paul first presents a vivid review of his
ministry in Thessalonica and then reminds his readers that one
object of that ministry had been to charge them, literally "adjure"
them, to "walk worthy of God, who hath called you unto His king
dom and glory," v.12. He continues to speak of how the Thessa
lonians received the Word in faith, how, by suffering persecution,
they had become his companions and companions of his coworkers,
how earnestly he had desired to visit them again, and then he
finally exclaims: "For what is our hope, or joy, or crown of rejoic
ing? Are not even ye in the presence of our Lord Jesus Christ at
His coming?" V. 19.
Similarly the third chapter, concluding the first part of the
Epistle, voices his earnest concern and his fervent prayers for their
spiritual well-being, and ends with the wish: "The Lord make you
to increase and abound in love one toward another and toward all
men, even as we do toward you: To the end He may establish your
hearts unblamable in holiness before God, even our Father, at the
coming of our Lord Jesus Christ with all His saints." Vv.12,13.
In the fourth and fifth chapters Paul sets forth at length the
facts concerning Christ's return and shows how Christians should
prepare for it. Then he concludes the entire Epistle with the wish
and prayer: "The very God of peace sanctify you wholly; and
I pray God your whole spirit and soul and body be preserved
blameless unto the coming of our Lord Jesus Christ," 5: 23.
All this is eschatological language, in which the term "parusia"
occurs again and again, a term which has been taken over into the
language of the Church. The term originally means "presence,"
then the appearance and presence of a coming one, specifically of
Him, Christ, who will come from heaven.
We find the same stressing of eschatological thoughts in the
Second Epistle. Beginning in the first chapter with praising the
congregation for their patient, faithful endurance of tribulations,
the chapter ends with a lengthy reference to the final judgment,
when God will visit tribulations upon the persecutors of the con
gregation but will give rest to those remaining faithful despite
tribulation. Vv.5-10.
In the second chapter the apostle discusses in detail the time
of the "parusia," making special mention of the great falling away
at the time of the Antichrist. The section closes with the wish and
prayer: "Now, our Lord Jesus Christ Himself, and God, even our
Father, which hath loved us, and hath given us everlasting conso
187 Eschatology in the Epistles to the Thessalonians
lation and good hope through grace, comfort your hearts and estab
lish you in every good word and work." Vv.16, 17.
The eschatological tone and tendency of the two Epistles to the
Thessalonians (the oldest of Paul's epistles with the possible ex
ception of Galatians) is worthy of note and important also for us
Christians of the twentieth century. The apostle regarded the
second coming of Christ not as of secondary importance, merely to
be touched upon now and then, but as of primary importance. In
his preaching and teaching he comes back to that doctrine again
and again. He finds in it a mighty incentive to lead a holy life and
an inexhaustible source of comfort in tribulation. The two Epistles
show clearly that the subject of the latter days was spoken of at
such great length not merely because the question concerning
Christ's second coming had been raised and for that reason erro
neous views had to be guarded against, but that Paul treated that
subject regularly in his preaching. For example, in chapter 2,
verse 5, of the Second Epistle, while he is in the midst of an escha
tological discussion, he asks his readers: "Remember ye not, that,
when I was yet with you, I told you these things?" In the fifth
chapter of the First Epistle he tells his readers: "But of the times
and the seasons, brethren, ye have no need that I write unto you.
For yourselves know perfectly that the day of the Lord so cometh
as a thief in the night," vv. 1, 2. What opportunity had they had to
know these things other than his oral instructions during his brief
sojourn in their city?
Accordingly, the clause "From thence He shall come to judge
the quick and the dead" has from the very first found a place in
the shortest and the oldest confessional statement of the Church,
the Apostles' Creed, which we still confess Sunday after Sunday.
Likewise, the Church-year. The Epistles and Gospels for the
last Sundays of the Trinity season as well as those during Advent
point to the end of this world's existence. Yes, at the very midway
point of the Church-year, Ascension, Pentecost, we are reminded of
the "parusia" of the Lord. At the Ascension of Jesus the two
angels tell the disciples, "This same Jesus, which is taken up from
you into heaven, shall so come in like manner as ye have seen Him
go into heaven." Acts 1: 11. The Epistle for Pentecost brings us the
sermon of Peter and in it the Old Testament prophecy of Joel and
the New Testament fulfilment of the same, in which it is declared
that the great miracle of Pentecost, the outpouring of the Holy
Ghost, is the last great act of God "before that great and notable
day of the Lord come." Acts 2: 20. Between Ascension and Pente
cost we have the Epistle for the Sunday called "Exaudi." The
various admonitions of that Epistle are an elaboration of the state
ment: "The end of all things is at hand." 1 Pet. 4: 7.
188 Eschatology in the Epistles to the Thessalonians
This part of our Creed - the statement concerning the return
of our Lord - is unique in this, that it can be traced back to the
earliest times and is found to have undergone virtually no change,
as has been shown by Th. Zahn in his Das Apostolische Symbolum
(p.78) and by other scholars. Cf. 1 Tim. 6: 14; 2 Tim. 4: 1; 1 Pet. 4: 5;
Acts 10: 42; Polycarp's Letter to the Philippians, chap. 2, v. 1; The
Epistle of Barnabas, chap. 7, v.2; Clement of Rome, Second Letter
to the Corinthians, chap. 1, v. 1; even the author of the gnostic Acts
of Peter uses the phrase Iudex vivorum atque mortuorum. We may
go so far as to say that the article of faith concerning the second
coming of Christ is one of the oldest dogmas and that in the various
schisms this dogma was never the cause for controversy.
A study of eschatology in the light of the Epistles to the Thessa
lonians is, therefore, very profitable. In the final analysis we may
say that the whole Christian religion is eschatologically bent. Lu
ther reminds us that Christ has redeemed us not from fire and
water but from eternal wrath. Other writings of the New Testa
ment, besides the Thessalonian epistles, call our attention to the
latter days. For example, in 1 Cor. 1: 7,8, after Paul had enumer
ated the spiritual gifts God had granted His Church, he closes by
saying that the Corinthian Christians now wait for only one more
event, namely, "for the coming of our Lord Jesus Christ," to which
he adds, "Who shall also confirm you unto the end, that ye may be
blameless in the day of our Lord Jesus Christ." 1 Cor. 1: 8. In the
Epistle to the Philippians Paul says concerning himself and the
Philippian Christians: "For our conversation is in heaven; from
whence also we look for the Savior, the Lord Jesus Christ, who
shall change our vile body, that it may be fashioned like unto His
glorious body, according to the working whereby He is able even to
subdue all things unto Himself." Phil. 3: 20, 21. Cpo also Rom. 2:
5-10; 8:17-23; 14:7-9; 1 Cor. 4:5; 6:2,3; 15:12-57; 2 Cor. 5:1-10;
Gal. 6: 7 -9; Phil. 3: 10,11; 4: 5; Col. 3: 4; 1 Tim. 6: 14-16; 2 Tim. 2:
10-13; 4: 6-8; Heb. 10: 25-27; Acts 17: 31; 24: 25. In our personal life
we are so apt to forget the things emphasized in these passages. In
funeral sermons often too much is said about a blessed death and
too little about eternal life. Also in this matter we can learn some
thing from Scripture, which has little to say about the interim be
tween death and resurrection but a great deal about the blessed
eternity. Of course, it would be going too far, as some Lutheran
theologians have done, to treat eschatology as the center of Chris
tianity. Some preachers have gone to that extreme; in every ser
mon, even at Christmas time, they touched upon the subject of the
end of the world. They maintain the view that the doctrines of
redemption and justification were disposed of at the time of the
Reformation, that now eschatology should have its day. However,
189 Eschatology in the Epistles to the Thessalonians
it is a mistake to contrast redemption and eschatology with each
other in that way. Whoever, in looking back, will center his view
on the redemptive work of Christ will also, in looking ahead, center
his view on eternal life.
And now the first leading thought which Paul discusses in the
letters under consideration: The day of the Lord will come, and
that unexpectedly and suddenly, as a thief in the night.
Here the words of 1 Thess. 5: 1-3 come into consideration. Let
us examine these words. In the foregoing verses, chap. 4: 13-18,
Paul had answered the first eschatological question that had been
raised, namely, what the lot of those would be who would have
died prior to Christ's return. To that he now adds the reminder
that the return of Christ will be sudden and unexpected, climax
ing this reminder with the admonition to be prepared at all times.
In v. 1 he says: "But of the times and the seasons, brethren, ye have
no need that I write unto you." By "times and seasons" Paul, of
course, means the time and the hour of the return of Christ. He
uses the same two expressions, "times and seasons," which are used
elsewhere in connection with the return of Christ. For example,
when just before the ascension of Jesus the disciples asked: "Lord,
wilt Thou at this time restore the kingdom of Israel?" Jesus an
swered: "It is not for you to know the times or the seasons, XQovou~
11 %!lLQou~, which the Father hath put in His own power." Acts 1: 6, 7.
The two expressions, "times and seasons," are easily distinguished
in the Greek, for "time" expresses duration (Zeitstrecke, Stunde),
while "season" expresses a point in time (Zeitmass, Zeitpunkt). In
both cases the plural is used, "times and seasons," since, according
to Scripture and the presentation of the apostle, the "parusia" will
be carried out in particular acts and events. 2 Thess. 3-10; 1 Thess.
4: 15-17. Even as the disciples at the time of the Lord's ascension,
so also the Thessalonians would have liked to know in greater
detail just how long a time would intervene, XQOVOl, and just what
periods of time were involved, %!lLQo(. Just from this passage we see
again that the question concerning the "parusia" was the subject of
much discussion in the congregation. From the words of the apostle
we may even conclude that the Thessalonians had expressed the
wish to hear more from their teacher concerning these matters.
Note the nEQL, chaps. 4: 9 and 5: 1 and ~ompare for such use of nEQL
1 Cor. 7: 1; 8: 1; 12: 1. But Paul replies that they are in no need of
such knowledge. Very briefly he reminds them of what is to be
said on that subject without actually telling them anything new.
For what he had told them orally when he had been present with
them in Thessalonica was fully adequate. After all, he himself did
not know the exact "when" of the "parusia." Acts 1: 7; Mark 13: 32.
He was unable to give them either the extent of time that would
190 Eschatology in the Epistles to the Thessalonians
transpire before the Lord's return, XQovOt, or the number of "time
periods," "seasons," that would have to occur, 'XatQOL. He wants to
say, it is not necessary that I write to you further concerning that
matter. You yourselves are informed, you are not in need of
further explanation on my part, you know "perfectly," a'XQt~&';
oLaan, you well know that it is impossible to know the exact
"when" of the "parusia." We may know only the "how."
In order to make the whole matter clear and vivid to his
readers, he makes use of a figure which the Lord Himself had used:
"The day of the Lord so cometh as a thief in the night." V. 2. Cf.
]datt.24:36-51; 25:1-13; ~ark 13:32-37; Luke 12:35-46; 17:22-37;
21: 34-36. By "day of the Lord" he means, of course, the "parusia"
of the Lord. In the foregoing he has repeatedly referred to it. He
means the so-called "last day," when the Lord will reveal Himself
and will return to this world visibly and in glory to judge the living
and the dead, to destroy this world and to consummate His king
dom. The expression originates in the Old Testament, l'1il'1' oi"
In the writings of the prophets the word appears freque~tiy to
designate the judgment day of God. That is particularly the case
in the writings of Isaiah, Amos, Joel, and Zephaniah. Since this
Lord and Jehovah whose "day" is announced so often is Christ,
since all judgment has been committed to the Son, John 5: 2-23;
Acts 17: 31, it is appropriate to call this day the day of Jesus or
the day of Christ or the day of Jesus Christ. 2 Thess. 2: 2; Phil. 1:
6,10; 2: 16; 1 Cor. 1: 8; 5: 5. This day will come as a thief in the
night. By comparing it with a thief the suddenness, the unex
pectedness, the terribleness of the coming is emphasized as well as
the hazardousness and the fatality of it. They upon whom the Last
Day will come unawares will lose everything which they have pos
sessed hitherto. A thief comes like that. He comes at a time when
no one expects him, at night, when people sleep; then he robs what
is in the house. Also this expression, "as a thief," is found already
in the Old Testament portrayal of Judgment Day, Obad. 5; Joel 2:9;
J er. 49: 9, and is later used especially by Christ in this connection.
Twice the Lord says in his eschatological discourses: "If the good
man of the house had known in what watch the thief would come,
he would have watched and would not have suffered his house to
be broken up. Therefore be ye ready also; for in such an hour as
ye think not the Son of man cometh." Likewise he makes the
statement twice in the book of Revelation: "Behold, he cometh as
a thief." Cf. ~att. 24: 33; Luke 12: 39; Rev. 2: 2; 16: 15.
The passage under consideration, taken in connection with the
parable of the Ten Virgins, caused the ancient Church to conclude
that Christ would come at night, more specifically the night before
Easter, even as the first Passover and the departure from Egypt
191 Eschatology in the Epistles to the Thessalonians
took place at night. Thus originated the so-called vigils (watch
services), since the Church was desirous of being found awake
when the Lord would come. Especially solemn was the so-called
Easter Vigil.
In vivid and dramatic words Paul continues: "For when they
shall say, Peace and safety, then sudden destruction cometh upon
them, as travail upon a woman with child; and they shall not
escape." V. 3. The Thessalonians were to ask no further questions
concerning "times and seasons" but rather were to be truly watch
ful, so that the day of the Lord would not take them by surprise as
a thief. The Lord's coming will mean destruction for the secure
and unfaithful. Such persons will say: "Peace and safety" and will
act accordingly. They will eat and drink, they will marry and will
be given in marriage, they will buy and sell, they will plant and
build. Matt. 24: 38,39; Luke 17: 26-28. But in the midst of their
security, in the midst of their daily activities, destruction will sud
denly come upon them. The literal meaning is: destruction will
come upon them "unforeseen" (!It