2023 Sun Oct 29

From the “SALT Project”

1) This is the fifth week focusing on the back-and-forth in the Jerusalem Temple between Jesus and various religious and civic authorities, all of which takes place over a two-day sit-in or “teach-in” in the Temple by Jesus, his entourage, and the accompanying Palm Sunday crowds. This week, the final round: a last question from a group of religious leaders, and a last question from Jesus.

2) The duels so far have consisted largely of the authorities trying to discredit Jesus by testing his knowledge and trying to entrap him — and so it’s a fitting reversal that he finishes out the struggle by stumping them with a scriptural riddle.

3) It was a common exercise among religious scholars of the day to debate which of the 613 commandments in the law is “the greatest,” meaning the one that sums up the essence of the whole, or serves as the hub at the center of them all. The so-called “Shema” (or “Listen”) figured largely in Israelite liturgy and life: “You shall love the LORD your God with all your heart, and with all your soul, and with all your might” (Deut 6:5). “Love your neighbor as yourself” is from Leviticus 19:18, a relatively minor commandment among the 613, but at the same time one sometimes exalted as quintessential

4) The context of Leviticus 19 is worth bearing in mind, since it indicates what sort of “love” Jesus is referencing. The verses just prior to 19:18 command Israel to leave gleanings in the fields both for the impoverished and for immigrants, and to refrain from dishonesty, stealing, mistreating the disabled, corruption, slander, hatred — and finally, in verse 18 itself, vengeance: “You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD” (Lev 19:18).

5) Likewise, the context of Deuteronomy 6:5 is worth remembering: here the “love” God commands is to be manifest in “keeping all God’s decrees and commandments, so that your days may be long” (Deut 6:2). That is, the law is given not as an arbitrary list of “thou shalts and shalt nots,” but rather as a listener’s guide to vibrant, healthy communal life.

By John Pilch

The Greek language (the language of the New Testament) uses two different words to describe and define love. The most commonly used Greek word translated "love" in the New Testament is "agape." This love is represented by God’s love for us. It is a non-partial, sacrificial love.

In contrast, our love is usually conditional and based upon how other people behave toward us. This kind of love is based upon familiarity and direct interaction. The Greek word "phileo" defines this kind of love, often translated "brotherly love." Phileo is a soulish (connected through our emotions) kind of love – something that can be experienced by both believers and non-believers. This is in contrast to agape, which is love extended through the spirit. Agape love requires a relationship with God through Jesus Christ, since the non-regenerated soul is unable to love unconditionally. Agape love gives and sacrifices expecting nothing back in return. 

"What does Jesus understand by love? Mediterranean cultural anthropology sheds some light. Remember that our ancestors in the faith were strongly group centered. The group was family, village, neighborhood, and factions (like the Twelve, the Pharisees, etc.) which a person might join. 

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Editor’s note – Passages from 1 Thessalonians will be the Epistle reading until Nov. 16. Here is a short introduction –

Thessalonica was a bustling seaport city at the head of the Thermaic Gulf. It was an important communication and trade center, located at the junction of the great Egnatian Way and the road leading north to the Danube.

It was the largest city in Macedonia and was also the capital of its province. Thessalonica was the largest city of Macedonia. It has been estimated that during Paul’s time its population may have been as high as 200,000. The majority of the inhabitants were Greeks, but there was also a mixture of other ethnic groups, including Jews

In c. 315 BCE Cassander, the son-in-law of Philip of Macedon (who fathered Alexander the Great) gathered and organized the area villages into a new metropolis, Thessalonica. He gave the city its name in honor of his wife, the half-sister of Alexander.

Thessalonica remained in Greek hands until 168 BCE, when the Romans took possession after winning the battle of Pydna

The Roman proconsul, the governor of Macedonia, had his residence in Thessalonica, but because it was a “free city” he did not control its internal affairs. No Roman garrison was stationed there, and in spirit and atmosphere it was a Greek rather than a Roman city. Enjoying local autonomy, the city was apparently governed by a board of magistrates

It is most likely that 1 Thessalonians was written shortly after Paul’s arrival in Corinth, for he would be eager to correspond with the new church as soon as possible. This would be spring of 50 CE. It may have been 51 CE based on an inscription discovered at Delphi, Greece. Thus, 1 Thessalonians is the second canonical book penned by the apostle Paul, written within two years after Galatians.

The background of the Thessalonian church is found in Ac 17:1–9. Since Paul began his ministry there in the Jewish synagogue, it is reasonable to assume that the new church included some Jews. However, 1:9–10; Ac 17:4 seem to indicate that the church was largely Gentile in membership.

Paul’s purpose in writing this letter was to encourage the new converts in their trials (3:3–5), to give instruction concerning godly living (4:1–12) and to give assurance concerning the future of believers who die before Christ returns (4:13–18)

On his Second Missionary Journey, Paul had travelled through Asia Minor. Paul wasn’t a "solo missionary," rather he operated with a small team — in this case it consisted of Paul, Silas, and Timothy.[4]

At Troas, Paul has a vision of a Man of Macedonia asking him to come and help them. He takes it as God’s call, travelling to Macedonia and later to Greece (Achaia).

In Philippi he begins a church, but Paul and Silas end up being beaten and thrown in jail. They are released by m e ans of an e arthquake, convert their jailer and his family, but are still asked to leave by the city officials in the morning.

Undeterred, Paul and his band continue south to Thessalonica.

"1 When they had passed through[5] Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2 As his custom[6] was, Paul went into the synagogue, and on three Sabbath days he reasoned with[7] them from the Scriptures, 3 explaining[8] and proving[9] that the Christ had to suffer and rise from the dead. ‘This Jesus I am proclaiming to you is the Christ,’ he said. 4 Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women." (Acts 17:1-4)

Some of the converts are women of high rank, wives of city officials. However, most of the converts seem to have been Gentiles from the working class, and many of these are saved not from the synagogue, but directly from paganism (1:9). The Jews in Thessalonica are upset that Paul is attracting such a large following and seek to stop him.

"5 But the Jews were jealous; so they rounded up some bad characters from the marketplace,[10] formed a mob[11] and started a riot[12] in the city. They rushed[13] to Jason’s house in search of Paul and Silas in order to bring them out to the crowd. 6 But when they did not find them, they dragged[14] Jason and some other brothers before the city officials, shouting: ‘These men who have caused trouble[15] all over the world have now come here, 7 and Jason has welcomed them into his house. They are all defying Caesar’s decrees, saying that there is another king, one called Jesus.’" (Acts 17:5-7)

Notice that the Jews don’t attack Paul directly. They find "some bad characters from the marketplace" to do their dirty work for them. In this period, a militant messianic movement (different from Christianity) was spreading among Jewish communities. To stop the violence, in 49 AD Emperor Claudius expelled the Jews from Rome — which is why Aquila and Priscilla had recently moved from Rome to Corinth (Acts 18:2).  

So when the mob accuses Paul and Silas of having "caused trouble all over the world" and "defying Caesar’s decrees" with regard to a messiah figure, they are connecting Paul and Silas to the recent civil unrest among the Jews in Rome. That’s why the Jews couldn’t bring these charges themselves.[16]

"8 When they heard this, the crowd and the city officials were thrown into turmoil.[17]

9 Then they made Jason and the others post bond and let them go. 10 As soon as it was night, the brothers sent Paul and Silas away to Berea." (Acts 17:8-10a)

Jason is a prominent Jew who has converted to Christ, since elsewhere Paul seems to refer to him as a kinsman (Romans 16:21). The Greek name "Jason" was common among the Hellenistic Jews, who used it for "Jesus" or "Joshua."[18] Jason is apparently forced to put up money and pledge to the city officials that Paul and his band would leave the city and not cause further problems.

But the Thessalonian Jews don’t stop there. They disrupt Paul’s ministry in the next city, too.

"When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too, agitating[19] the crowds and stirring them up. The brothers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea." (Acts 17:13-14)

Paul travels to Athens and stays there for a time. Later he goes to the Greek city of Corinth, where he apparently writes the Thessalonian letters