Christian Culture Archives - Page 3 of 7

As you can probably tell, the parables that begin with “the kingdom of heaven is like” are fascinating. Although we taste a bit of the flavor of the kingdom of heaven while we are on earth, the experience of the kingdom in heaven surely provides a feast beyond our imagination. Today’s parable leaves us with a couple of vital ingredients for our consideration.

Jesus spoke to them again in parables, saying: ²“The kingdom of heaven is like a king who prepared a wedding banquet for his son. ³He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.

⁴“Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’

⁵“But they paid no attention and went off—one to his field, another to his business. ⁶The rest seized his servants, mistreated them and killed them. ⁷The king was enraged. He sent his army and destroyed those murderers and burned their city.

⁸“Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. ⁹So go to the street corners and invite to the banquet anyone you find.’ ¹⁰So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests.

¹¹“But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. ¹²He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless.

¹³“Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’

¹⁴“For many are invited, but few are chosen.”

Celebrations create many strong images in our mind. Your descriptions of your favorite party and its memories reinforce that concept. For the most part, the images are festive and positive. While memories can invoke a flavor of melancholy, the memories are whimsical and encouraging. Jesus reminds us the kingdom of heaven is like a wedding feast. Let’s spend some time thinking about some of the moments found at the wedding celebration.

[su_pullquote align=”right”]You can find this same parable in Luke’s gospel, Luke 14:7-14 NIV

Commentator R.C.H. Lenski believes the differences from beginning to end in this parable and the version in Luke are so great they must actually be two stories.

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Notice the parable does not say “the kingdom of heaven is like the wedding ceremony.” Wouldn’t that create quite a different image in your mind? It would also teach a completely different lesson. What do you remember about the words of the ceremony for your wedding? I remember who officiated at the ceremony. I remember the relationship we had with the preacher. Some of what he said reflected the long-standing traditions of the church. “Dearly beloved. We gather today to unite this man and this woman in holy matrimony.” In a very profound sense, the ceremony conjures images of formal and legal structure.

But not so with the party afterwards. While the party has some structure – serving lines, special dances and speeches, times for cutting the cake and throwing the rice – the reception following the wedding is a time to enjoy the company of friends and family, to revel in good food and festivities, and to honor the newly wedded couple by your presence. Often the celebration afterwards is the reason we endure the ceremony.

Shortly after COVID restrictions eased, my wife and I were invited to the wedding of a friend of our youngest daughter. During her school years, about ten girls enjoyed twelve years of school together in the same school system. Additionally, the bride shared the college years with our daughter. We would not have missed the wedding.

Sort of. We actually missed the wedding because of the pandemic. The couple were married in a private ceremony during restricted travel times. This celebration was really just for us – for their friends and family. The party was the couple’s way of saying, “Thanks,” and “We appreciate what you mean to us.” The feeling throughout the event was that the parents and the couple really wanted you there.

The grounds for the celebration were lavish. The event was held at a well-preserved property that was had been in a family since the Revolutionary War. The decorations and festivities centered around the theme of horse racing. The entire event appeared to be thrown by a team of professional party-givers. The needs of every one in attendance had been anticipated and met. Every second of the event was an orchestrated as perfectly as a well-rehearsed symphony.

The meal served was something that an Iron Chef would have prepared. The food was topped off by Graeter’s Ice Cream. Oprah considers Graeter’s one of life’s pleasures that is “worth every penny.” Enough said.

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Christian author and sociologist Tony Campolo talks about the concept of celebration in his best-selling book, “The Kingdom of God is a Party.” He tells an amazing story to begin the book. You can catch this video of the story here or on my website.

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There were celebrities at this party. The bride works for the ESPN network and formerly worked for NBC. People who were people knew this young woman and wanted to attend. I didn’t know any of them, but it was fun to just sit a few feet away and gawk. Mingling was the task of the evening.

The table reserved for us was with parents of our daughter’s friends. Although none of these people were close friends, our paths had crossed several times during the lives of our children. They were a bit more than acquaintances because of the common thread. We talked about things we remembered from the past. Questions abounded. Smiles were everywhere. In this instance, the bond between us had never been stronger. We were all there because we were invited. A celebration was in order.

My daughter is a musical entertainer. She sings for a living. On several instances at the party, she mentioned it is nice to be at this event with no responsibilities. She had no pressure to make the evening and the performance perfect. No one had expectations for how she should perform. She can sit back and enjoy the festivities. By midnight, she was on stage singing with the band. Her other friends joined her, dancing and expressing extreme joy. What followed was a rendition of “Proud Mary” that would have made Ike and Tina Turner gasp.

The kingdom of heaven is like a party. You don’t sit and quietly stare at each other at a party. You are actively involved with the relationships of people and with the circumstances. You may not “know” everyone present, but you feel connected because they are at this party for the same reason that you are. Some of the people have ties with you that you don’t even realize. “We lived at the house next door to your parents when they lived in Terre Haute.” “Oh! Mrs. Smith! I have heard so much about you!”

The kingdom of heaven is like a party. The ceremony has already occurred, but it took place during the pandemic of sin. No one was able to venture out because the entire world was covered with illness. Darkness shadowed every step; venturing out was a treacherous adventure. The pandemic has finally ended. Vaccinations through the blood of Christ are 100% effective. (editorial note: Just get the vaccine!) This celebration is because the Father wanted you here. He prepared the feast. He wants you here.

The kingdom of heaven is like a party. You walk around the grounds. “Look at the books in this library! On the top shelf, do you see the title of the book on the end? I first bought that book when I was a freshman in college. In my copy, every word was highlighted because Professor Jones tested on every word.” Even though you have never been there, some how things seem familiar. Even better, every moment of your life is a preparation for you to enjoy this celebration. Name tags are not needed. Your memory doesn’t have to remember names. You recognize people by their hearts.

The kingdom of heaven is like a party. And at this party, you can stay until the end. You don’t become tired. You aren’t tipsy. Work doesn’t need you at 7:00am the next morning. The cats aren’t scratching through your drapes because they are hungry. You aren’t trying to avoid talking to Aunt Martha. There is no earthly reason to go home early.

Ever.

In the beginning, God created. The Bible starts here. The Torah starts here. It was one of the first verses that I had to memorize. The Apostle’s Creed starts here:

I believe in God, the Father Almighty,

Creator of heaven and earth

Why is it important to believe in a God who is our Creator? We will dig into the implications of this topic in today’s lesson.

The World in which We Live

Almost 150 years ago, Charles Darwin published what is considered to be groundbreaking work on our beginnings, titled, On the Origin of Species by Means of Natural Selection. Today Americans are still arguing about the concept of evolution. To many in the scientific realm, the idea of evolution is more than a theory, it is the explanation of mankind’s beginnings, just the way that creation is the explanation for the believer.

As time and science have progressed, the idea of evolution has slipped from a perfect solution to one of several possible theories for the beginnings of life. But in the last two decades, the argument has been how evolution should be taught in schools. Accompanying this debate are the questions “Should creationism be taught? Is that violating the separation of church and state? What about the idea of intelligent design?”

Throughout much of the 20^th century the debate was heard in school boards, town councils and state legislatures. Sometimes the debate wandered before the bench of our courtrooms. The famous 1925 Scopes “monkey” trial involved a Tennessee law prohibiting the teaching of evolution in the state’s schools.

But something happened in the 1960s that changed the course of the debate. The U.S. Supreme Court issued a number of decisions that imposed severe restrictions on the state governments that opposed the teaching of evolution. As a result, school boards and government bodies are now kept from prohibiting the teaching of evolution. But more devastating, teaching creation science, either along with evolutionary theory or in place of it, is also banned.

At the same time, the United States was really wanting to get serious about science. The Soviet Union had launched the Sputnik satellite, and the United States was actually facing a shortage of mathematicians. Fearing that the Soviets would become superior in technology, President Dwight D. Eisenhower and Congress passed the National Defense Education Act, a bill designed to fund and improve science education. Evolution and its teachings received a financial shot in the arm made possible by the act.

Some local and state school boards immediately began searching for scientific alternatives to evolution. The concept of intelligent design has caught the attention of several stats. The idea holds that life is too complex to have developed without the intervention of an outside, possibly divine force.

Ben Stein, a conservative American writer, lawyer, actor and political commentator, wrote and starred in a 2008 documentary film called Expelled: No Intelligence Allowed. The film contends that there is a conspiracy in academia to oppress and exclude people who believe in intelligent design.

https://www.discovery.org/v/expelled-no-intelligence-allowed-supertrailer/

The scientific community criticized the movie and its arguments, but the film opened in 1052 theaters and grossed over $2.9 million dollars its first weekend. The film is available on Amazon and through other outlets.

Lee Strobel is an American author and investigative journalist. He received a journalism degree from the University of Missouri and a Master of Studies in Law degree from Yale Law School. He became a journalist for the Chicago Tribune and he was awarded the UPI Illinois Editors Association newspaper award for public service for his coverage of the Pinto crash trial in Winamac, Indiana.

Strobel was an atheist when he began investigating the Biblical claims about Christ after his wife’s conversion. Seeking to discredit her faith, he eventually became a Christian after honestly evaluating the evidence. Since he has authored several apologetic books for Christianity, including The Case for a Creator.

https://www.amazon.com/Case-Creator-Lee-Strobel/dp/0310242096#reader_0310242096

Other education officials have begun to require that schools teach critiques of evolution, or that students are forced to read or listen to evolution disclaimers, hoping to help students realize that evolution is a theory and not a fact.

The debates rage on, in the courtrooms or on the stage of public opinion. The Pew Research Center updated their polling and analysis of a 2009 study five years later in 2014. According to their findings, six-in-ten Americans say that humans and other living things evolved over time. Interestingly, 32% of those six say that life evolved through natural processes like natural selection, but 24% say a supreme being guided the evolution for the purpose of creating humans and other life forms.

According to their research, most of the nation’s scientists defend the position that evolution is a well-established scientific theory and that it convincingly explains the origins of life on earth. They hold that evolution is more than a hunch or guess, but is an explanation of a natural phenomenon, much like gravity. These scientists dismiss creation science, including intelligent design, as religion and not science.

Overall the percentage of adults in the United States who believe that God created humans in their present form at sometime within the last 10,000 years has reached a new low. Only 38% now accept creationism, while about 57% believe in some form of evolution – either God-guided or now – saying that man evolved over millions of years from some less advanced form of life.

Further damaging the creationist argument, the Gallop poll taken in 2017 indicates that the less-educated Americans are more likely to believe in creation. Of those who believe in creation, 48% have a high school education or less; 42% have had some college classes, while 24% are college graduates and 21% have post-graduate classes or degrees.

In a highly hyped event, science communicator Bill Nye and Creation Museum founder Ken Ham debated for almost three hours on February 4, 2014. While Nye championed the evolutionary theory cause, Ham argued his beliefs in a 6000 year old earth. Both sides claimed clear victories, though the actual headway for either side is up for debate. What the episode did prove is that there is still a hunger for answers in this arena.

The Psychology Today website carried an article by Ralph Lewis, M.D. Even though the article spoke to “what we lose when we lose belief in God and the supernatural,” he goes on to conclude:

We are probably at a tipping point in the intellectual history of humankind in our understanding of how we, our world, and everything contained in it could indeed have come into existence entirely spontaneously and unguided.

Why is our world so opposed to a Creator?

Why A Personal, Creative God Matters

To some, the problem of the creator God is a simple “first-cause” question. Who created the heavens and the earth? God. Well then, who created God? This problem leads to an issue of infinite regress where each creator is presumed to have a creator.

But those who hold to a form of evolution still have to position the issue of infinite regress. How did the heavens and earth begin? A big-bang theory. What created the first molecules?

[su_pullquote]The Bible Affirms

Let’s look at some of the Scriptures that lay a foundation for belief in a personal, creative God. Examining several Bible verses will help our understanding.

Revelation 4:11

2 Peter 2:4

Genesis 1:1

Hebrews 11:3

John 1:3. Psalm 33:6, Colossians 1:16

Romans 8:19-23

Isaiah 40:28-31

Romans 1:18-23

Psalms 19:1[/su_pullquote]

The issue of first-cause cannot be answered by science. No one was present when it happened. No one recorded its history. The issue is answered in one of two ways. With which do you feel most comfortable? Either the first cause is personal – someone who purposely designed and created the heavens and the earth; or the first cause is impersonal – something that randomly happened with no design in mind, the outcome being pure chance.

For many the belief in God comes down to the existence of the supernatural. Things – beings or events – outside of the natural realm cannot be measured or studied. Whether we like to use the word or not, either position requires faith. It takes faith to believe in a supernatural God (He would then be able by definition to perform miracles) or it takes faith to assume that the things of the natural realm are all that exist.

An article by Debora MacKenzie on the New Scientist website (www.newscientist.com) in 2012 commented that the vast majority of people still believe in a supernatural god or gods, but that analytical thinking erodes belief in an individual, personal God.

Stephen Law, the editor of the Royal Institute of Philosophy journal THINK wrote on the website aeon.co that belief in supernatural beings is totally natural – but totally false. He goes on to cite a 2013 Harris Poll that found 42% believe in ghosts, 64% in the survival of the soul after death, 68% in heaven and 74% in God. But Law surmises we can’t be drawn to those beliefs because they are true. He states, “if we possess good evidence that humans are very prone to false belief in invisible beings when those beliefs are based on subjective experience, then I should be wary of such beliefs.”

While not everyone cares to articulate this, for others it is a matter of submission. IF a Creator exists, and if that Creator is interested in how I live, it is imperative that I submit and obey Him.

Why is belief in a personal Creator so important? Let’s consider several themes.

The beginning point is the word “personal.” If the origin of humanity is impersonal, such as a creative force or power, several things are missing in our understanding of our existence. It takes a person to understand purpose, relationships and emotions. The human existence is filled with a desire for meaning and purpose in life. In our hearts, we seek relationships – through our families, through our work and play, and within communities. More pointedly, we desire some of those relationships to be of an intimate nature – of knowing and being known. Finally, we would not expect to be emotional if our origin was impersonal.

When we speak of a personal God as the Creator, we begin to understand our desire and need to see something beyond ourselves. The writer of Ecclesiastes speaks of God “setting eternity in the hearts of men” (Ecclesiastes 3:11). This inner longing was described by mathematician and philosopher Blaise Pascal who spoke of a “God-shaped vacuum” in every human being.

How We Tell Others

So when people say they don’t believe in God, what does that really mean to Americans today? What are they rejecting? Are they saying “No” to a belief of any higher power or spiritual force in the universe? Are they simply turning their back on a traditional Christian idea of God?

A Pew Research Center survey in 2018 found that about one-third of Americans say they do not believe in the God of the Bible, but they do believe in some sort of higher power. Just over half (56%) of Americans say they believe in God as described in the Bible. Ten percent of those polled say they do not believe in any higher power at all.

People learn best when they are able to process new information through information that they already know. For the few that say they do not believe in God or a higher power, try to determine their understanding of the spiritual realm. Bring it to a personal level – when you close your eyes, can you ever hear yourself think? The conscience or intuition is evidence of a spiritual dimension. That is the dimension that is home to God.

Discuss creation. The personal nature of creation points to the presence of a personal designer or creator. Even if we do not have the Bible, the universe itself cries out about the existence of a creator. A painting has a painter. A five-course meal has a chef. The vastness of the universe must have a creator. The intricate, personal nature of humans points to a creator.

A personal God who is Creator is an essential of our faith. It is a revealed truth in the Scripture. To accept less than this abandons sound doctrine. HOW God did the creating is a matter of opinion. None of us were there and the Bible is not specific in its explanation or its application. Did He take literal 24 hour days to create? Were the days actually ages? Is the story of creation in Genesis literal or a symbolic allegory?

Please follow this line of reasoning. I may hold very strong ideas for why I believe that Genesis is a literal, historical accounting of the creation of the universe. My studies have led me to believe that the days of creation are 24 hour days and that God did that in six days and on the seventh day, He rested from His creation. If asked, I can explain the evidence and substance for my beliefs.

[su_pullquote align=”right”]Points to Ponder

1. What is significant about being formed by a personal Creator as opposed to an origin from an impersonal force or random accident?

2. What attributes of God do you see in His ability to create?

3. In your own words, how would you talk about the existence of God to someone who doubted or disbelieved? [/su_pullquote]

On a side note, my ability to explain what I believe is my obedience to the Scripture that bids me to share “the reason for the hope within us” to all who ask (1 Peter 3:15).

But I do not need you to agree with me. My explanation will never be an argument. It does not change my opinion of you. It is not a battle that I have to fight nor win. In the end, it does not matter. Not arguing does not water down my faith. It broadens and expands it. HOW God created the heavens and the earth becomes a question on my list of things to ask God when I get to heaven.

If you and I agree upon a personal God who is our Creator, we have an incredible point of reference that binds us together. And we have taken the first step toward becoming brothers.

If you and I agree upon a personal God who is our Creator, we move together toward understanding that our world – and our existence – was not chance nor an accident. There is purpose and creativity behind our lives and our world.

The design reflects the designer.

There are many reasons that we read and study the Bible. It is vitally important that we select a version that matches your reason for reading and study together with your vocabulary and understanding of the Bible. Selecting the right biblical translation can support your Bible reading goals.

Select a version of the Bible that matches your vocabulary and understanding of the Bible.
Formal Translation	Dynamic Translation	Idiomatic Translation	Paraphrase
NASB	NIV	MSG	LIVING
¹⁶All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; ¹⁷so that the man of God may be adequate, equipped for every good work.	¹⁶All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, ¹⁷so that the servant of God may be thoroughly equipped for every good work.	Every part of Scripture is God-breathed and useful one way or another—showing us truth, exposing our rebellion, correcting our mistakes, training us to live God’s way. Through the Word we are put together and shaped up for the tasks God has for us.	¹⁶The whole Bible was given to us by inspiration from God and is useful to teach us what is true and to make us realize what is wrong in our lives; it straightens us out and helps us do what is right. ¹⁷It is God’s way of making us well prepared at every point, fully equipped to do good to everyone.

Biblical translation takes the original Hebrew, Aramaic and Greek languages and offers an English equivalent. There are three main philosophies of translation: formal translation (word-for-word), dynamic translation (thought-for-thought or phrase-for-phrase) and idiomatic translation (dynamic translation plus idiom equivalence). All three of these are translations, relying on an English rendering of the original languages. Scholars, theologians and linguists spend lengths of time producing translations.

A paraphrase takes an accepted English translation and rewords it into another English equivalent. A paraphrase spends no time consulting with the original languages. If you are asked to write a verse of the Bible using your own words, you are making a paraphrase of that verse. The old Living Bible and the old Good News for Modern Man provide examples of a biblical paraphrase.

People often miscategorize and misunderstand The Message version of the Bible by Eugene Peterson. Many – including scholars – assume Peterson took an English version of the Bible such as the KJV or the NIV and reworded it. Peterson was a linguistic scholar and used the original languages.

Why was The Message written? The best answer to that question comes from Peterson himself: “While I was teaching a class on Galatians, I began to realize that the adults in my class weren’t feeling the vitality and directness that I sensed as I read and studied the New Testament in its original Greek. Writing straight from the original text, I began to attempt to bring into English the rhythms and idioms of the original language. I knew that the early readers of the New Testament were captured and engaged by these writings and I wanted my congregation to be impacted in the same way. I hoped to bring the New Testament to life for two different types of people: those who hadn’t read the Bible because it seemed too distant and irrelevant and those who had read the Bible so much that it had become ‘old hat.'”

There is no “right or wrong” approach to biblical translations. Different methods attempt to achieve different goals. The danger in any translation that moves away from a word-for-word approach is simply that the translators may bring in their own personal bias or theological position to the text. The danger in a true paraphrase is that the individuals involved are not Greek and Hebrew scholars. A true paraphrase takes a difficult to read English version and simplifies the text.

We are looking at enormous lessons that we can learn from the smaller, lesser-known parables of Jesus. The first lesson in the series is titled, “A Well-told Tale.” Today’s parable is often called “The Parable of the Leaven.” In the short words of the parable, you can see the masterful way Jesus presents a well-told tale. You can find the parable in Matthew 13:33. Here is the Scripture in NIV version. Underneath the Scripture you can read the parable in several other versions.

He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough.”

The NLT Version: Matthew 13:33 NLT	The Message Version: Matthew 13:33 MESSAGE
The NASB Version: Matthew 13:33 NASB	The ESV Version: Matthew 13:33 ESV

We all like stories, don’t we? Our favorites were varied, but they had several similarities. We enjoy characters that are well-developed. We enjoy being swept away in an adventure. There is a sense that the tale has a hero – and a satisfying, if not happy, ending. Jesus loved to tell stories. He saw stories as an avenue to help people better understand a truth. As we begin our study of a few parables, let’s look at two important words to provide the foundation of our lessons.

A Parable is just a Well-told Tale

The word we use to describe the stories that Jesus told is a “parable.” Depending upon how you count, Jesus told a good number of parables. Jesus used over 100 metaphors and told at least 36 parables – 15 are found in Matthew, 6 are spotted in Mark (4 are repeats), and 35 appear in Luke (16 repeats, 19 unique). Some theologians count over 100 parables.

I grew up with an accepted definition of parable, did you? A parable is “an earthly story with a heavenly meaning.” That’s a clever, folksy definition. It provides some help, but falls a little short of the richness of the experience.

The Bible contains a number of different styles of writing called genres. In the New Testament, one of those genres is a parable. The term is a transliteration of the Greek word παραβολή (parabole, para-bow-lay). The word means “to throw alongside.” A parable throws one idea alongside another for the purpose of providing a better explanation. The story in a parable illustrates and illuminates basic ideas and is not meant to have an “item-by-item” explanation for each detail, but rather a larger picture painted on the canvas.

The word starts with the Greek preposition παρα (para). It literally means alongside, but it stresses a nearness, a closeness or a relationship that is often not expressed in translation. It implies an intimate relationship, something that actually changes the nature of the two when separate and individual.

Let me give you an example. I might bring your attention to “peanut butter alongside jelly.” We could be picturing a jar of peanut butter and a jar of jelly sitting next to one another on the kitchen cabinet. But if the word “para” was used to describe “alongside” we would not think of the peanut butter and the jelly as separate, but instead we would think of them as already intermingled, as in a peanut butter and jelly sandwich.

We bring the word “para” straight into the English in so many occasions. We often speak of a parachute, paradigm, paragraph, paralegal, paralysis, parameter, or paradox.

The parables that Jesus told are really nothing more than simple, memorable stories. These “well-told” tales usually pointed out themes and truths. The stories encircle imagery to which most of the listeners would be familiar. The image helped focus the listener’s understanding.

The Kingdom of Heaven

Throughout the Old Testament, God taught Israel what it meant to be His people. They began to realize what it was to be people of a covenant, people of a promise. Israel was taught to understand that they were looking for a day when they would receive an ultimate promise. They were to live believing in a God who would keep that promise, they were to live by faith until they died. We need to think for a moment about the idea of the kingdom in Jesus’ day.

The kingdom that the people of the Mediterranean understood at the time of Jesus was the Roman Empire. It was powerful and pervasive. The kingdom was oppressive to the individual. The kingdom limited freedoms. The kingdom would force compliance and agreement.

But the Israelites longed for a different kind of kingdom. They anticipated the day when God would raise His Messiah to bring in a new kingdom. They assumed the kingdom of God would be like the times of the best kingdom of Israel. They looked forward to a new kingdom, like the kingdom of Israel during the days of David and Solomon. They believed that the Messiah would usher in that kind of kingdom.

In a sense, through events of history and the words of the prophets, God began to craft a “well-told tale.” God started to alter the shape of their understanding of the concept of kingdom. When Babylon came in and took the people of Israel captive, God’s people began to understand what it meant to be a kingdom without physical property. They realized they were to worship God without the luxury or convenience of a Temple. They learned that internal character preceded external blessings.

Later when Rome conquered the entire Mediterranean World, the people of faith began to understand what it meant to have the freedom to possess their land, but to actually be enslaved to another kingdom. Rome’s presence could be seen everywhere – in the marketplace, in the streets of their homes, and even inside the gates of their Temple.

In the midst of another kingdom and another king, John the Baptist and Jesus the Messiah began to teach about God’s kingdom. Jesus uses many of the parables to begin to help the people understand the kind of kingdom that God was wanting to establish. Let’s face it – a political kingdom didn’t last very long because it doesn’t have the power to sustain. David’s sons rebelled against him, and by the time Solomon left office, the massive kingdom divided following two of his own sons.

In those days John the Baptist came, preaching in the Wilderness of Judea ²and saying, “Repent, because the kingdom of heaven has come near!” ³For he is the one spoken of through the prophet Isaiah, who said: A voice of one crying out in the wilderness: Prepare the way for the Lord; make His paths straight!

From then on Jesus began to preach, “Repent, because the kingdom of heaven has come near” (Matthew 3:1-3 HCSB; Matthew 4:17 HCSB).

God wanted to establish a kingdom upon the hearts of people, not upon the boundaries of their lands. “The kingdom of heaven is like …” were often the words that Jesus used to begin a parable. This helped the followers know what the kingdom would be and how they should behave as citizens of this kingdom.

Experience a vacation touring the Holy Land and your moments in Jerusalem would undoubtedly include stops at the Chapel of the Ascension, the Church of All Nations, the Church of John the Baptist, the Church of Mary Magdalene, the Church of the Holy Sepulchre, the Church of the Redeemer, the Church of the Visitation, the Garden Tomb, the Monastery of the Cross, the Pool of Siloam, the Temple Mount, the Tomb of Lazarus, the Tomb of the Virgin Mary, the Via Dolorosa, and the Western Wall of the Temple.

Jerusalem houses memories and moments of the Savior.

The hymn by Geoffrey O’Hara reminds us,

I walked today where Jesus walked.

In days of long ago,

I wandered down each path He knew,

With rev’rent step and slow.

In the Bible, Jerusalem is mentioned more than any other city (about 800 times). We read that “the Lord has chosen Jerusalem and will dwell there forever (Psalm 132:13-14). The Bible urges God’s people to never forget Jerusalem and to exalt it to a place of primary joy (Psalm 137:5-6). Jerusalem is the center of predictions and prophecies of peace and blessing, as seen in the coming Messiah (Isaiah 2:2-4). It is the city of the Great King (Psalm 48:2).

Jerusalem has a special place in the plan and heart of God. It carries the same weight and importance to God’s people. The Song of Ascents is a title given to Psalm 120 through Psalm 134. Many scholars believe these psalms were “sung” – chanted or recited – as they ascended to Jerusalem when they planned to attend one of the three pilgrimage feasts held in Jerusalem. They are well suited for such a task for their poetic form as well as the deep feelings they express.

But the psalm for our consideration today is not one of the Songs of Ascent about Jerusalem, but it was written while the Jewish people were exiled in Babylon. The 137th Psalm laments time away from Jerusalem as it fondly remembers the importance of God’s presence and the Holy City.

The thirteenth chapter of the gospel of Matthew is a collection of parables which Jesus taught. Four of the parables are directed to the crowds of people who had gathered to be with Jesus. Three or four parables are focused toward Jesus’ disciples. He speaks to them with stories when He is alone with them.

Jesus’ reputation as a teacher and miracle-worker is spreading. Crowds of people gather and follow Jesus around, desiring to know more about this unique rabbi. Jesus becomes swallowed by the masses of people, so He secures some space and breathing room by boarding a small ship tethered along the seashore.

The parable of the net is one of the parables given by Jesus just to the disciples. Jesus left the crowd and went into a house, probably one that was serving as a headquarters for the ministry team (Matthew 13:36). The disciples first wanted to know the meaning of the parable of the weeds in the field (Matthew 13:36). After explaining the parable, He went on to tell the disciples two more parables (Matthew 13:44, Matthew 13:45).

Jesus then tells the disciples the parable of the net. Let’s look at the verses from the New International Version of the Scriptures.

⁴⁷“Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. ⁴⁸When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. ⁴⁹This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous ⁵⁰and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.

While some parables caused confusion among the crowds, Jesus wanted the disciples to understand the meaning of the parable. He asked them, “Have you understood all these things” (Matthew 13:51)?

Uh-huh.

Let’s make some observations about the parable of the net.

The main point of the parable of the net is to make a comparison that helps to explain what the kingdom of heaven is like. Remember the Jews of Jesus’ day had very concrete ideas of what kind of kingdom God was going to establish. They understood kingdoms in light of the Roman Empire. They expected God to deliver them from the bondage of being a part of someone else’s kingdom.
The kingdom is compared to a net that was let down to catch all kinds of fish. A significant part of the understanding of the concept of the kingdom of heaven by the Jews of Jesus’ day was the exclusive role that the nation of Israel was to play in God’s kingdom. Paul would later write that there was no “Jew nor Gentile, no slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28 NIV).
The fish collected in the net are both good and bad. Jesus makes the comparison of the fish to the wicked and the righteous. On the surface, Jesus’ statements cause everyone’s eyebrows to raise. Paul would later write that we are all sinners (Romans 3:23) and that there is “none righteous, no, not one” (Psalm 14:3, Romans 3:10). Indeed, it is Jesus Himself who becomes our righteousness (1 Corinthians 1:30). There are implications here that affirm what Jesus teaches at another setting, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Matthew 7:21-23).
We are only given a glimpse of the final judgment, but we are introduced to the fact that angels will play a role in the final gathering and separating of people. We are also given a glimpse of the punishment for the wicked. Jesus describes it as a blazing furnace, a place where there is weeping and gnashing of teeth.

To help us understand the struggles of being a Christian in a non-Christian culture, it is important to take some time to explore the worldview of the individual in Corinth at the time of Paul. Our Mediterranean moments in Corinth reveal that culture there in Paul’s day has striking similarities to the American culture today.

Corinth and Its History

Located on the southwest end of the isthmus that joined the southern part of the Greek peninsula with the mainland to the north, the city was on an elevated plain at the foot of Acrocorinth, a rugged hill reaching 1,886 feet above sea level. Corinth was a maritime city located between two important seaports: the port of Lechaion on the Gulf of Corinth about two miles to the north and the port of Cenchreae on the Saronic Gulf about six miles east of Corinth.

Corinth was an important city long before becoming a Roman colony in 44 _BC. In addition to the extant works of early writers, modern archaeology has contributed to knowledge of ancient Corinth.

The discovery of stone implements and pottery indicates population in area during the late Stone Age. Metal tools found from the early Bronze Age (between 3000 and 2000_BC.) reveal occupation during this time. The rising importance of Corinth during the classical period began with the Dorian invasion about 1000 _BC.

Days of Corinthian Control

Located at the foot of Acrocorinth and at the southwest end of the isthmus, Corinth was relatively easy to defend. The Corinthians controlled the east-west trade across the isthmus as well as trade between Peloponnesus and the area of Greece to the north. The city experienced rapid growth and prosperity. They were colonizing Siracuse on Sicily and the Island of Corcyra on the eastern shore of the Adriatic. Pottery and bronze from Corinth were exported throughout the Mediterranean world.

For a century (about 350 to 250 _BC.) Corinth was the largest and most prosperous city of mainland Greece. Later, as a member of the Achaean League, Corinth clashed with Rome. Finally, the city was destroyed in 146 _BC. L. Mummius, the Roman consul, burned the city, killed the men, and sold the women and children into slavery. For a hundred years the city was desolate.

Julius Caesar rebuilt the city in 44 _BC. Corinth quickly became an important city in the Roman Empire. An overland ship road across the isthmus connected the ports of Lechaion and Cenchreae. Cargo from large ships was unloaded, transported across the isthmus, and reloaded on other ships. Small ships were moved across on a system of rollers. Ships were able, therefore, to avoid 200 miles of stormy travel around the southern part of the Greek peninsula.

Mediterranean Moments in Corinth and its Church

The Mediterranean Moments in Corinth includes the church’s history and background (Acts 18:1-18 NIV). Afterwards Paul left Corinth and began a lengthy ministry in Ephesus, along with the help of Aquila and Priscilla. During the time that he in Ephesus, a variety of things were occurring in Corinth that prompted the apostle to write to them.

Paul himself says that the letter was written from Ephesus (1 Corinthians 16:8, 9, 19), probably during the latter part of his three-year ministry there. It is likely then that the letter was written in the spring of _AD54.

The content of the book of 1 Corinthians provides a glimpse at the issues confronting the Christians in Corinth. While some of them were theological and concerned the church experience, many of them addressed reactions and behavior within the culture. Should you eat meat which had first been used as a sacrifice in a pagan worship service? We might find a parallel today with the question, “Can you eat at a restaurant owned by someone from another religion?”

Examining the culture of first-century Corinth uncovers several items that are similar to today’s American culture. Here are a few significant ones.

The Necessity to Multitask

The culture in Corinth demanded a person’s ability to multi-task. The demands of the day, coupled with the speed with which society was changing, kept multiple opportunities on the plate of every individual.

Manufacturers required to produce, market and sell product.
Slaves required to do owner’s bidding on a whim.
Jobs based in politics had multiple tasks, often changing.
Economy often demanded adaptability.
In Corinth, Paul used skill as a tent-maker to support ministry.

A Spiritually Diverse Culture

Unlike Jerusalem which before Christ was primarily Jewish, Corinth was a spiritually diverse culture. Multiple religions meant that many people had no idea of actual requirements of another faith. Compare that with a concern today for the “unchurched” individual.

Mythology was the “old-time religion;” attempts to make it relevant often involved sexuality. Sexual experimentation and promiscuity was the overwhelming cultural norm.
Judaism was present, but had limited impact on Gentile male population.
Cities often became associated with certain gods. Income from temple taxes, merchandising, temple maintenance, and tithes and offerings became the major economic driver for the city. It became advantageous for the city to be connected to the most popular gods and goddesses.

A Sexually Permissive Society

When these Mediterranean Moments in Corinth considers this culture, it notices how Corinth tolerated a permissive spirit toward human sexuality. Many behaviors and relationships considered immoral by many Corinthian culture tolerated behaviors and relationships many considered immoral. Corinthians tolerated and even encouraged such behavior. Some idol worship considered the immorality part of the worship experience. Lustful and erotic behavior and circumstances bombarded people at every turn.

Divorce and remarriage addressed as both pressing and practical issues for Christian marriages and families (1 Corinthians 7:10-11, 1 Corinthians 7:27-28, 1 Corinthians 7:15, 1 Corinthians 7:39).
An on-going sexual relationship occurred between a man and his step-mother (his father’s wife) in 1 Corinthians 5:1-5. Paul says such immorality was not even experienced in the pagan world. The Corinthian attitude was prideful. They probably bragged at how tolerant they were of different lifestyles,
Rampant sexual immorality dominates the discussion on several occasions (1 Corinthians 6:13, 18).
Sexual immorality involving adultery guides Paul’s conversation (1 Corinthians 6:9).
Homosexual expressions of sexuality comprise a major part of Paul’s teaching (1 Corinthians 6:9).
Paul challenges us to honor God with our bodies (1 Corinthians 6:20) because we were bought with a price.

Divisions Created by Identity

Like Americans, Corinthians often congregated with people who shared similar interests and an identity. The Greek education system encouraged this as clusters of students would gather and follow their beloved mentor. The upper echelon of philosophers were able to choose the people whom they would like to have as students.

Paul speaks about the dangers of divisions within the church because of ethnicity.
Paul speaks about the dangers of divisions within the church because of following a particular teacher, leader or mentor.

A Multi-linguistic Population

While Greek was the main language spoken in Corinth, it was not the only language. Roman soldiers and government officials spoke Latin, the official language of Rome and the Empire. The nature of the travels and commerce of the day provide a multi-linguistic backdrop for the city.

Native language of Greek spoken throughout; many strands and dialects.
Latin (Roman language) necessary for government and education.
Hebrew (Aramaic) spoken in subcultures affected by Judaism.
Historians estimate as many as 25 different languages (dialects) could be heard in the streets of Corinth.
Corinth exists as one of four locations that we know in the New Testament where the gift of speaking in tongues flourished.

Political Unresponsiveness

There was always a military and governmental presence from Rome in Corinth. But the government’s ability to act and work could be limited with papers and bureaucracy.

Rome only cared about “the peace” – controlled, obedient citizens.
Local governments left in place had no power outside Rome.

Ethical Barrenness

Society in Corinth was void of ethics and ethical behavior. Lawsuits were as common as eating meals and sleeping at night. People were not concerned about doing what was right, but doing what needed to be done to have an advantage over another.

Greek mythology was a self-centered, power and pleasure driven system of beliefs.
Power and pleasure were absolute standards, but were defined differently by each group of individuals.
The pursuit of sexuality defined the economy, spirituality and the family.

Mediterranean Moments in Corinth: Speaking the Truth in Love

Relating to a culture either indifferent, intolerant or ignorant of your faith presents many challenges. Connecting with culture without compromising the truth of the faith can seem like an impossible task. Paul blends an answer to these types of circumstances by reminding us to speak the truth without compromise, but speaking it with compassion and love.

We often speak of the culture of the people of the area of the Bible. We speak of our thoughts about the context of a passage by talking about “Mediterranean Moments in Athens” – placing the words of the Bible in the context of the culture of the day in which it was written.

Temple Builders

The people of the Bible lived in a time where temples were constructed to provide a home for their gods. Temples were built for pagan gods and goddesses, as well as for the gods of Greek mythology. The people of Israel did the same – first with a moveable tabernacle or tent, then with the permanent structure of Solomon’s Temple. Nehemiah and Zerubbabel rebuilt the Temple after the Babylonian Exile. Eventually Herod the Great would build and renovate the Temple in which God would dwell.

But Israel’s faithful understood their temples were just a representation. No matter how magnificent, no matter how splendid, they were not enough to house the God of the Bible. Solomon said, “Can the heavens contain you, Lord? How much less this temple that I have built” (1 Kings 8:27). Stephen, within our knowledge the first Christian martyr, testified, “The Lord does not live in temples made with hands” (Acts 7:48).

As Jews from Thessalonica stirred crowds in Berea, the brother – perhaps some from Thessalonica and now new converts in Berea – escorted Paul to Athens. Paul tells the brothers to give instructions for Silas and Timothy to join him in Athens as soon as possible.

We are not given much of an itinerary for Paul when he arrives as a new city other than his habit of beginning to talk to people in the courts of the local synagogue. Today, nearly two thousand years since the time of Paul, the Acropolis and Parthenon are still the biggest draws for first-time visitors. Paul probably arrived in Athens and wandered the streets, markets and eateries of the city.

The View from the Hill

The term acropolis is used to describe the complex system of structures, plazas, pyramids and temples in Athens. The word acropolis stems from two Greek words (ἄκρον, AK-RON meaning “highest point, extremity” and πόλις, PO-LIS meaning “city”) and was used in places other than Athens. But the Acropolis of Athens provides the most striking and complete example of ancient Greek architecture still in existence.

Religious

As Paul wanders the streets of Athens, he undoubtedly meanders to the Acropolis and to the Parthenon. As he is waiting for his friends to catch up with him, Paul is “greatly distressed to see that the city was full of idols” (Acts 17:16). Luke probably writes these words as an understatement. One ancient writer estimates that 30,000 gods found representation in Athens. Peterronius, an ancient historian, said that it was easier to find a god in Athens than a man.

Provoked to Act

Luke tells us that Paul’s spirit was moved when he paused to think about all of this idol worship. Idolatry provoked Paul’s sense of faithful loyalty to God. The Greek word Luke uses is παροξύνω (PA-ROCKS-OO-NAY) which means to irritate and provoke toward action. This bothered Paul enough that he was stirred to do something about it.

We get the English word paroxysm from this Greek word. Our word means “a sudden intense expression of strong feelings.” We also use it to describe a violent disturbance, including fast and furious weather events.

A Storm Brewing Inside

While we were on top of the Athenian mount, viewing the Acropolis, a speck of a cloud, appearing to be about the size of a quarter, emerged on the horizon. Within minutes the speck had become an angry spectacle, engulfing the area. Bringing us closer to angry blasts of electric energy than I ever wanted to be, fierce and ferocious rain covered us like a warm blanket on a winter’s night. Within minutes, the storm departed in search of its next victim.

That’s the word Luke uses to describe what happens inside Paul’s spirit.

We are not sure how long before Paul leaves Athens, but at this point he reasons with Jews and God-fearing Greeks at the synagogue. The storm compels Paul to talk to people about the overwhelming idolatry.

Compelled to Speak

Paul also spoke with people in the market place daily. This probably occurred in the Acropolis, although the city probably had more than one market area. Some theologians suggest that Paul’s time in Athens was a failure, but given the amount of space that Luke dedicates to Paul’s speech, it strikes me that the event is both significant and meaningful.

A group of Epicurean and Stoic philosophers began to debate with him. The Epicureans were indifferent to the gods because they believed the gods to be too removed from “real life” to be of much concern. We would call them today “agnostic secularists.” They argued the chief good for human was pleasure. They believed the gods – if they existed – did not interfere with human affairs.

Stoics, on the other hand, were pantheists. They believed that gods could be seen everywhere. Instead of emphasizing pleasure, they believed that reason and wisdom were extreme good to be pursued. Stoicism was taught by a philosopher named Zeno, who lived about the same time as Epicurus. God was contained within creation. Stoics gritted their teeth and accepted their fate.

At Just the Right Time

As we read our Scriptures, this piece of information just seems random. We understand the intellectual and academic reputation for the city of Athens. We probably just glance past this reference.

But as we spend Mediterranean Moments in Athens, this event becomes anything but random.

Paul drew Epicureans and Stoics because he spoke their language. A Roman citizen, Paul hails from Tarsus, the capital of the Roman province of Cilicia. Paul himself said that Tarsus was “no ordinary city” (Acts 21:39 NIV). Tarsus was a city of the arts, but also an intellectual city of its own right. The library there once held 200,000 books. Zeno was said to have spent time teaching there.

A Remarkable Presentation

Paul’s address to the people of Athens is a remarkable presentation. At some point, we will spend time examining its purposes and points, but for our discussion we will look at Paul’s opening paragraphs.

If you have done any public speaking or teaching, you know how important the opening sentences are in a presentation. Scholars estimate that we have less than 10 seconds to capture the interest and attention of the listener. Will you engage the audience, bore them or antagonize them?

Greek orators were expected to start with complimentary comments about the city in which they were speaking. But do you remember Paul’s initial reaction to the city? Idolatry provoked – irritated – the spirit of the Apostle Paul. But instead of attacking them, he intrigued them with either irony or commendation. He was masterful in his choice of words.

A Very Religious People

Paul begins the speech by noting the Athenians are “very religious” (Acts 17:22 ESV). The word used is δεισιδαιμονέστερος (DICE-AH-DYE-MON-ES-TER-OS), a rather ambiguous term. It could be used in a very positive – religious – sense. But the word could also be used with a negative – superstitious – flavor. The people would have to continue to listen to know the context and explanation that Paul would give the word.

Paul was not ignorant of the culture, but he observed it enough to understand it with the intent of proclaiming the gospel within it (Acts 17:16, Acts 17:23). If we are to be better communicators of the gospel in a culture that does not embrace the Judaeo-Christian ethic, it is important to understand the language the culture uses.

Raised as Proof

We don’t change our words. We use them more shrewdly. Paul had their attention. He spoke of the God they understood must exist, but knew little about. He continued his argument by explaining that this God has communicated His truths to us through one Man. God established His validity by raising Him from the dead. It all comes down to the resurrection.

The Response of Culture to the Message of the Gospel

The people of Athens responded in three ways to the message of the gospel. The response is similar to how people respond to the gospel today.

Some Sneered

“When they heard about the resurrection of the dead, some of them sneered” (Acts 17:32 NIV). Some listeners immediately consider the message nothing more than babbling. Their worldview, their position in life, makes them immediately close their ears, minds and hearts. They do not want to hear or consider the message.

Their hearts are hard.

As an observation, we spend too much time trying to convince or persuade this group of people. Moving them from a position which does not listen to a place where they are willing to hear and consider will take more than your words. It will take movement of God’s spirit.

Some Wanted to Know More

Perhaps we should spend more time with the next group – the people who want to hear more and are willing to consider. “But others said, “We want to hear you again on this subject” (Acts 17:32 NIV). It may take further presentation of the gospel. Some people require more time and consideration to process new information. These listeners desire more communication.

Some Believed

Paul’s efforts were not without positive responses. “Some of the people became followers” (Acts 17:34 NIV). Luke names two of them: Dionysius, who was a member of the council, and a woman named Damaris.

Mediterranean Moments in Athens

We should know what non-Christians believe, and about the questions which they will probably ask about the Bible. The gospel message permeates our thinking enough that we can share it accurately and compassionately. We redeem time when our focus challenges those who are willing to listen.

This Series	This Lesson	This Lesson: The Pointe

About 50 miles from Thessalonica, Berea was situated on the eastern slopes of Mt. Vermion in the area known as the Olympian mountain range. The area was remote, well off the Egnatian Way and away from the seas. Berea was probably the most populated city in the area, serving as the capital of one of the four main divisions of Macedonia from the years 167 – 148_BC. The journey to Berea for Paul was aided by believers from Thessalonica. For their safety, they traveled at night on a journey that would have roughly taken three days on foot in daylight.

The brothers in Thessalonica help Paul escape by night. We know a few brothers by name. Jason, with whom the companions stayed, is mentioned again in Corinth (Romans 16:21). Aristarchus and Secundus will go to Jerusalem with Paul (Acts 20:3). Aristarchus actually continues with Paul on his journey to Rome (Acts 27:2). Paul’s work in Thessalonica impacted people deeply.

From these locations, persecution breaks forth that persecution was common for new believers in Christ. Anger against Paul spurred on-going persecution against Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:3-5; 2 Thessalonians 1:6-7). Although they have no jurisdiction in Berea, mobs from Thessalonica stirred up trouble there (Acts 17:13).

The source of the persecution at this time was from Jewish leadership. The source of their anger may seem to be theological – the acceptance of Jesus as the Messiah. Some of their rage may come from a jealousy over losing followers to the new Way. Of course, finance becomes a factor in almost everything. People following a different religion would be giving their tithes and offerings elsewhere. At this time, Rome only became involved in the skirmishes when peace and safety was endangered.

Berea had a synagogue so Paul and his companions began their work within its courts. Luke mentions the character of the people of Berea in comparison to other locations. Judaism regarded those who weighed everything against Scripture with high esteem. Greek philosophers also praised those who were studious listeners. Luke admires their enthusiasm for Paul’s preaching and their unbiased study of the Scripture. The word he uses, ἀνακρίνω (ANA-KREE-NO), means to learn the nature or truth of something by the process of careful study, evaluation and judgment. It is a judicial term used in court settings and investigations. It is the verb used when Herod examined Jesus (Luke 23:6-16), when the Sanhedrin questioned Peter and John (Acts 4:9), and when Felix critically questioned Paul (Acts 24:8). The word implies integrity and thoroughness of investigation.

It is no wonder that many small groups for Bible study call themselves “Bereans.” Their fame has been cemented by Luke for eternity as those who study Scripture at a deeper level, daily weighing life in the balance of the truth of the Word.

These few verses of Scripture tell us a little about the cities which Paul visited. We can evaluate something of Paul’s success in the Berean area. “Many of the Jews believed, as did also a number of prominent Greek women and many Greek men” (Acts 17:12). One of these Greek men was probably Sopater son of Pyrrhus. He is named by Luke in Acts 20:4 (compare also Romans 16:21). This leads us to one more thought in our Mediterranean Moments in Berea.

This phrase Luke uses is different than “God-fearers” (Acts 10:2; Acts 10:22; Acts 13:16) or “God-worshippers” (Acts 13:43; Acts 16:14; Acts 17:4; Acts 17:17; Acts 18:7). “God-fearers” were Gentiles who had respect for Jewish monotheism and morality. They attended synagogue regularly. They worshiped God and kept His commands. Many had spent time learning Scriptures. At this point in Berea, the “Greek women and men” were individuals who converted to Christianity from a secular or pagan tradition.

Even within a synagogue setting, Paul’s primary focus was upon Gentile God-worshippers. This fits nicely into his understood calling from God (Galatians 1:16) and his agreement with the twelve disciples (Galatians 2:7-9). These Gentiles were already knowledgeable in the Scriptures. They would be prepared to comprehend his message more quickly than someone with no training in Jewish traditions and background.

Lesson Series	This Lesson	The Pointe

The letters to the Thessalonians form the first group of the books we have written by Paul. Theodor Zahn believes that Galatians was written even earlier than these letters. William Ramsay places these just before Galatians. 1 Thessalonians serves as one of the earliest witnesses to the content of the gospel messages. Harnack sees the book written in 48_AD, while Zahn places the writing around the year 53_AD. Regardless, we have confidence in seeing this book written about 20 years after the ascension of Jesus.

This is an important fact in view of the belief of many that the content of the life of Jesus is a product of legend and decades of story-telling. The unquestioned authenticity of the book affirms the early presence of the message of Jesus Christ in the Mediterranean world.

The first letter of Paul to the Thessalonians was written to a struggling, yet vigorous church that was only a few months old, made up of Christians who had just come to Christ under Paul’s ministry. This is a delightfully revealing letter, showing the heart of the apostle toward these new Christians, and also showing the struggles that were present in the early church.

Ray Steadman, “1 Thessalonians: Hope for a Hopeless World”[/su_pullquote]

Who Wrote the Book?

Internal evidence sheds light on the author of the epistle. Twice the writer calls himself Paul (1 Thessalonians 1:1; 1 Thessalonians 2:18). An interesting side-note notices that in neither Thessalonian letter nor in Philippians does Paul add the title “apostle.” Milligan thinks this is due to the special friendship between Paul and the Macedonian churches. His authority was never really questioned in this region.

The Muratorian Canon places it sixth in the list of Paul’s Epistles. Clement of Alexandria is the first to credit the writing to Paul. Irenaeus is the first to mention the book by its complete name.

To Whom was the Book Written?

The beginning of the church at Thessalonica is chronicled in the Acts narrative by Luke (Acts 17:1-9). Silas and Paul were asked to leave Philippi, but apparently neither Luke nor Timothy went with them immediately. Thessalonica was a great marketplace – for products being shipped via the Sea or land, but also for ideas and paganism.

Paul spends three Sabbaths presenting the message of Jesus the Messiah to the Jewish congregation. Many Jews were convinced, causing the other Jews to become jealous. A mob of the most wicked people in the city were stirred by the religious leaders against the missionary band. The new believers sent Paul and Silas on to Berea late at night.

Luke’s record indicates three groups of people constituted the new church: some of the Jewish faithful, a large group of devout Greeks (converts to Judaism), and a several of the chief women. It is difficult to know by the construct whether these were Jewish believers or simply important women in the city who milled about in the outer courts of the synagogue.

The epistle hints that the majority of the Christians in Thessalonica were converts from paganism. Paul may have remained in the city longer than the three weeks to make such an impact into the Gentile world. Paul certainly spent time in the market place during the time between the Sabbaths.

When was 1 Thessalonians Written?

The internal evidence in the letter shows that it was written shortly after Paul’s visit to Thessalonica. People continued to talk about the conversion of the Thessalonians in Macedonia and Achaia (1 Thessalonians 1:8-9). Paul was hoping to return there soon (1 Thessalonians 2:17). The apostle had already preached in Achaia (1 Thessalonians 1:7-8), more specifically in Athens (1 Thessalonians 3:1). Timothy (and Silas) just returned from Macedonia (1 Thessalonians 3:6). Timothy returned just after Paul arrived in Corinth (Acts 18:5).

While Paul was in Corinth, he was brought before the proconsul Gallio (Acts 18:2). According to inscriptions, he was the proconsul in Achaia during the year 52_AD. The normal length of term for the proconsul was a year, but sometimes there were times of transition, so it could have been a year earlier or later. Dating the book as early as 51_AD would be very reasonable.

What Messages Resonate in the Book?

First Thessalonians speaks important truths to every Christian, whether a new believer or a saint for decades. The theme of the coming of the Lord permeates the message, and each chapter builds an application of the theme to an aspect of life. The historical context also speaks to suffering and persecution.

Paul writes the book to commend the Thessalonians for their faith. They serve as an example to believers in the adjacent regions. Paul defends himself against the charges from their enemies. They are encouraged to be morally pure, to express love for the brothers, and apply their faith to their daily work. Christian faith as expressed through life longingly anticipates the second coming of Christ.

What Do People Say About 1 Thessalonians?

Many leading Bible teachers make strong comments about the book of 1 Thessalonians. Their words may encourage you to read the book.

1 Thessalonians opens a window on to a newly planted church in the middle of the first century AD. It tells us how it came into being, what the apostle taught it, what were its strengths and weaknesses, its theological and moral problems, and how it was spreading the gospel.

John Stott

First Thessalonians 1:8 shows the wisdom of Paul’s choice of Thessalonica. It was to serve as a strategic center from which the gospel should be spread in all directions as it actually was. When Paul passed by other cities, this only meant that they, too, would soon be reached.

R.C.H. Lenski

No other writings of Paul provide a greater insight into his missionary methods and message as 1 and 2 Thessalonians. Here we see Paul the missionary and Paul the pastor, faithfully proclaiming the gospel of God.”

Leon Morris

Paul’s letter is one of warm encouragement, a restatement of many truths which he had already taught them.

Lawrence Richards

Impressed by the faithfulness of the Thessalonians in the face of persecution, Paul wrote to encourage the Christians in that community with the goal that they would continue to grow in godliness.

Charles Swindoll

Category: Christian Culture