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Third Quarter--2012--SDA SS LESSON 3--Thessalonica in Paul’s Day

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Mimi:
Yes, we do. That is why we are all over this lesson - rather, Richard and a few others. None-the-less, we are aware.

Richard Myers:
Wednesday July 18

Paul, the “Street Preacher”

The first-century Greco-Roman context experienced a proliferation of popular philosophers who, in public forums, sought to influence individuals and groups-similar to what street preachers might do today.

These philosophers believed that people had an inner capacity to change their lives (a form of conversion). Philosophers would use public speech and private conversation in order, they hoped, to produce change in their students. They sought to create in their listeners doubts regarding their current ideas and practices. By this means, the listeners would become open to new ideas and change. The ultimate goal increased self-reliance and moral growth.

It was expected that such popular philosophers would earn the right to speak by first gaining moral freedom in their own inner lives. “Physician, heal thyself” was a well-known concept in the ancient world.

These philosophers were also aware of the need to vary the message in order to meet various minds, and of the importance of retaining integrity in both the character of the teacher and the message that was being taught.

Thus, there are numerous parallels between these popular teachers and the work of Paul, who also traveled around and worked in the public places (Acts 17:17; 19:9, 10).

There were, however, two significant differences between Paul’s approach and that of these popular philosophers. First, Paul not only worked in the public places; he also sought to form a lasting community. This requires some separation from “the world,” along with the formation of emotional bonds and a deep commitment to the group. Second, Paul taught that conversion was not an inner decision, effected by wise speech; it was, instead, a supernatural work of God from outside a person (see Gal. 4:19, John 3:3-8; Phil. 1:6). Paul’s teaching was more than just a philosophy; it was a proclamation of the truth and a revelation of the powerful work of God in the salvation of humanity.

The dark side of the popular philosophers was that they found an easy way to make a living. Plenty were hucksters, nothing more. Some would sexually exploit their listeners. Though honest teachers were among them, a lot of cynicism regarding traveling speakers existed in the ancient world.

Paul sought to avoid some of that cynicism by generally refusing support from his listeners and, instead, doing hard manual labor to support himself. This, along with his sufferings, demonstrated that he truly believed what he preached and that he was not doing it for personal gain. In many ways, Paul’s life was the most powerful sermon he could preach.

I wonder if the principle holds true today. The example set by teachers may be of great importance today as it was in Paul's day? How would a teacher, pastor, leader influence his flock today if he lived above the people? How did the rest of the disciples live in those days?  Did the new converts to the faith, Joseph and Nicodemus continue to live the same lifestyle as before they were converted? As I recall they both were wealthy, but gave up their riches for the new church. I think the lesson today brings up a very important principle. Let's see what Jesus told His disciples when He sent them out into the world to do evangelism. "And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in [their] purse: But be shod with sandals; and not put on two coats. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place." Mark 6:7-10. 

I wonder how many today who are called to be shepherds and evangelists are willing to go out with only these few necessities? Do you suppose some would rather quit the ministry than to go to the third world with these few necessities?  Jesus is coming soon! There will be revival and reformation and also persecution. Then there will be a sifting.

Richard Myers:
Thursday July 19

Home Churches

Read
Romans 16:5
16:5   Likewise [greet] the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. 

1 Corinthians 16:19
16:19   The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 

Colossians 4:15
4:15   Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 

Philemon 1, 2
  1:1   Paul, a prisoner of Jesus Christ, and Timothy [our] brother, unto Philemon our dearly beloved, and fellowlabourer, 
  1:2   And to [our] beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: 

What do all these texts have in common?

In the Roman world there were two main types of residences. There was the domus, a large, single-family home built around a courtyard, typical of the wealthy. Such a home could provide a meeting place for 30-100 people. The other type of residence was the insula, with shops and workplaces on the ground floor facing the street and apartments (flats) on the floors above. This was the primary urban housing of the working classes. One of these apartments or workplaces could normally accommodate only smaller churches.

The domus, and many of the insula, would house an extended family-including two or three generations, employees of the family business, visitors, and even slaves. If the head of household could be converted, it could have a great impact on everyone else living there.

The ideal location for an urban house church would be near the city center. The shops and workplaces connected to the house would foster contact with artisans, trades-people, shoppers, and manual laborers looking for work. This was the setting in which much of Paul’s missionary work may have been done.

In some parts of the world, people still worship in home churches, often because that’s all they have. Or, in some cases, they are not allowed to do anything else, and so a home church is their only option.

Read Acts 18:1-3.


  18:1   After these things Paul departed from Athens, and came to Corinth; 
  18:2   And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 
  18:3   And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 

How do these verses help us to understand how Paul worked?

As a Roman citizen and, at one point, a member of the Jewish elite, Paul must have been from the upper classes. If so, working with his hands would have been a sacrifice for him; however, by way of such labor, he identified with the working classes and reached out to them (see 1 Cor. 9:19-23).

How well does your local church interact with the community? Are you part of that community, in the sense of being involved, or is your church locked in “a siege mentality” in which you isolate yourself from the dangers of the world so much so that you don’t impact it at all?


Well...Paul certainly interacted with the world and the Jewish Church.  I think that all who are truly converted do not have to be told to do so, it is the supernatural result of having Christ enthroned upon the heart. We want to help others know Jesus. Then why would there ever be a "siege mentality"? My guess would be that the church is in a Laodicean condition where it thinks it is rich and increased with goods, but does not know that it is an unconverted church.  If that be the case, it is ironical that some might even think they are isolated from the dangers of the world. It is not true, In these churches the world has come into the church.

The lesson asks "Are you part of that community, in the sense of being involved?" That is an interesting question. Let's look at the disciples. How were they involved in their communities? Most church members work within the world. So, they are there all the time. But, I sense the author is wanting to know if we do more than work in the world. I sense that he wants to know if we are involved in activities in the world. Ahh...that may present some difficulties. We can surely help out when there is a need. We could be members of a volunteer fire department. There are things that we can do. But, most of us are quite busy and I wonder if it would not be better to be involved in a church evangelistic project in the community? I know that I am continually interacting with people who are not in the church where ever I go. When we become a child of God, when we are converted, we are to still be in the world, but not of the world. It becomes quite difficult to become to closely involved with those in the world. I like the pattern Christ has given us. He spent more time healing than preaching. I think that if we were to begin to do door to door medical missionary work, Jesus would come soon thereafter. Could it be?

ejclark:

--- Quote from: Richard Myers on July 15, 2012, 08:50:58 PM ---Sunday July 15

The Romans Arrive in Thessalonica

How were the political and religious decisions regarding the ministry of Jesus impacted by the arrival of the Romans in first-century Palestine and Jerusalem? Think through the logic expressed here. In what frightening ways does it make sense?

--- End quote ---
Straw man argument.  Although this isn't an argument, it still follows the same principle.

Question: The arrival of the Romans in which first-century, A.D. or B.C.? 

If the answer is A.D., then it would stand to reason that because of the rejection of Christ, in 70 A.D., the Romans came and destroyed Jerusalem and the temple.  That makes sense.  There was religious and political fall out still occurring because of Christ's ministry.

But it appears the answer is B.C.  Because the following historical account occurs B.C.  And thus the building of the straw man begins.

When reading the remainder of the lesson for the day, compare it to what Spirit of Prophecy says about John 11:48-50.  There is absolutely no correlation between what Paulien presents and what Spirit of Prophecy says.  In fact, look real close to what he is presenting and you will see that what is being promoted about Thessalonica is the same political mindset as the fascist, liberal, democratic agenda we see today.

Also, compare Jerusalem and Thessalonica.  Paulien would try to make you think that the two places were politically and spiritually the same.

Then re-read Sabbaths lesson in this light.

--- Quote from: Richard Myers on July 15, 2012, 08:08:06 PM ---
Sabbath Afternoon
This material is important for two reasons. First, it helps us to understand how Paul’s original hearers and readers would have understood him. In so doing, it clarifies the meaning of what he wrote and the impact it had back then on both church and society.

Second, the more we know about the ideas and beliefs of the Thessalonians, the better we can understand that against which Paul was reacting. In order to promote the gospel, Paul would also have to correct wrong ideas. So, while this lesson is not directly focused on the Bible, it sets the stage for our reading of the biblical text of 1 and 2 Thessalonians during the rest of this quarter’s lessons.

--- End quote ---
And now Paulien's straw man is built.  Of course this is one that he is planning not to tear down, but to establish on even a stronger foundation later.

Richard Myers:
ej, you have read ahead and see something in regards to this line of teaching we are involved in. What is the foundation he is building upon? What is the "straw man" and how does it move us off of the gospel message?

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