Are you all still with me? I know that this is a lot of religious stuff. But, this particular topic has caused untold anxiety and real damage to people. So, let’s hang in there!
Up to this point we’ve seen how a small tributary called ‘dispensationalism’ flowed into the mainstream of Christian thought and practice a little over a century and a half ago. We’ve taken a quick look at what these folks think about future events based on a literal reading of the Bible. In the last post I began to unpack some of what the Apostle Paul was trying to communicate to the community of Christ followers in the ancient city of Thessalonica. We also saw ‘why’ Paul wrote those things. And, perhaps more importantly, we began to consider why he did not write other things.
The ancient culture of Rome was very different than today’s western culture. Dr. David A. deSilva wrote, “The culture of the first century world was built on the foundational social values of honor and dishonor.1” What others thought of you as a person, a citizen, your family, your occupation, how you acted with others, and how you esteemed those who were deemed worthy of honor were a part of everyday life. There was none of the rugged individualism that we, particularly in the U.S., aspire to.
This idea of honor and its opposite, shame, was the driving force for how every relationship was developed. There were some who were patrons. Those people who had the social where-with-all to offer benevolence toward others. They had social, economic, or political capital to ‘invest’ in those folks who did not have it. These others were the ‘clients’ who depended on the patrons’ good will. And, in order to tap into that good will, the client had to honor her/his patron. That could be by supporting the patron through speech, by ‘talking them up’ to others. It could be through advocacy or any number of other ways. The point is that reciprocity was expected. And, should the client not reciprocate, they were shamed. They could become social outcasts or pariahs. Their standing in the community would collapse and they would find themselves alone. In a society that held relationships in the highest regard, this shaming was the worst possible thing that could happen.
The greatest patron and most important benefactor in this world was a guy they called Caesar. There was no one more highly regarded than him. He was the one person that everyone desired to please in order to receive his good will and blessing. He was referred to as ‘Lord.’ He brought peace and security to the entire Roman world. And, he was worshiped as a god because of it.
Everyone in Thessalonica knew this. And, they knew all of the protocols that were necessary in order to honor this great man. One practice was how they were to show their fealty toward Caesar if he should happen to come and visit them.
The word that is translated “to meet” in this verse is apantesis. It was a technical term “for a civic custom of antiquity whereby a public welcome was accorded by a city to important visitors.2” Cicero, a Roman lawyer and politician who lived during the 1st century wrote about Julius Caesar, “”Just imagine what a royal welcome he is receiving from the towns, what honors are paid to him3.” He also wrote of Augustus, “the municipalities are showing the boy remarkable favor…Wonderful apantesis and encouragement.4” The fact is, no one at that time would have dishonored Caesar by making Caesar come to them. They would have gone out to meet him before Caesar entered the city. With this in mind F. F. Bruce observed, “These analogies suggest the possibility that the Lord is pictured here as escorted the remainder of the journey to earth by his people – both those newly raised from the dead and those remaining alive5.”
One more example to show that I’m not just being a putz simply in order to be difficult. The writer of the Book of Acts described Paul’s arrival at Rome using this same term. In chapter 28 the story goes, “And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.” The Christ followers in and around Rome came out to meet Paul and escort him into the city. Just as they would any important visitor.
I think that Paul, the pastor who cared deeply for these people, used all of these words for one reason only…to comfort them. He was not attempting to make them anxious about the ‘end times.’ He certainly wasn’t trying to manipulate them into conforming to his own beliefs through fear of some coming judgment. He was, in fact, trying to calm their fears.
Here’s my take on this.
The small community of faith at Thessalonica was afraid because some of its members had died and Jesus had not yet returned. They feared that these sisters and brothers who had passed were going to miss out on Jesus’ return.
Paul wrote and said, “No, that’s not how this works. You see when Jesus returns he will return as King. There will be a trumpet fanfare and a loud shout. Our sisters and brothers who are asleep will wake up at the sound! They will rise from their rest and, together with those of us who are living, will rise into the sky to meet our returning, victorious King! Then we will all return here as He begins his rightful reign over the Earth.”
That’s quite a different message than the one of fear and death that Darby & Pals came up with. This is a message of hope. And, not just for a select few. It is a message of hope for the entire Earth as her rightful King returns to ascend His throne.
“Ok, ok, Mike, I get it. No escape from a dying planet. Thanks for the explanation. But, what about that song? You know, about wars and two people doing stuff and one of them disappears or something. And, what about that whole thief in the night thing? You haven’t explained any of that.”
That’s very observant of you. And, I’m glad that you asked that question. We’ll begin to look at those things in the next post.
Stay tuned!
Please ask any questions in the comments.
Also, please feel free to share with your friends.
1 deSilva, David A., Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture, IVP Academic:Downers Grove, 2000, p. 23.
2 Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (1:380). Grand Rapids, MI: Eerdmans.
3 Witherington III, Ben, 1 and 2 Thessalonians: A Socio-Rhetorical Commentary, William B. Eerdmans:Grand Rapids, 2006.
4 Witherington III, Ben, 1 and 2 Thessalonians: A Socio-Rhetorical Commentary, William B. Eerdmans:Grand Rapids, 2006.
5 Bruce F. F., 1 and 2 Thessalonians, Word:Waco, 1982, p. 103. Qtd. In Witherington III, Ben, 1 and 2 Thessalonians: A Socio-Rhetorical Commentary, William B. Eerdmans:Grand Rapids, 2006.
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