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(This message builds on the Genesis 3:15 Torah teaching, confirmed in Rabbinic exegesis, see

זרע זה מלך המשיח מדרש רבה כג ה

that Moshiach, through his sufferings, will win our victory over Satan.)





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MOSHIACH'S LETTER THROUGH THE SHLIACH SHA'UL TO THE BRIT CHADASHA KEHILLAH IN THESSALONIKA (I)



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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.



MOSHIACH'S LETTER THROUGH THE SHLIACH SHA'UL TO THE BRIT CHADASHA KEHILLAH IN THESSALONIKA (I)




In only one month's time in C.E. 50, amidst great persecution



both in Philippi and in Thessalonica, Shliach Sha'ul, Silas, and



Timothy had started a new congregation in Thessalonica in



Macedonia (north of ancient Greece)! Then this city was the



capital of Macedonia, a Roman province, on the main highway to



Rome. Like New York and London today, it was in G-d's plan a



strategic target for kiruv outreach. The area is the northern



part of modern Greece today.











These two letters to the Brit Chadasha kehillah at Thessalonica



were probably written rather close together, one after the other,



from Corinth during the second of Rav Sha'ul's three



congregation-planting journeys. By studying Acts 17-18 and I and



II Thessalonians we see the rapid way Shliach Sha'ul worked as he



moved around the world with a couple of associates.











Knowing where to find a captive audience of his easiest potential



people to be won (the Gentile G-d-fearers in the Hellenistic



Jewish synagogues), Shliach Sha'ul would preach as a rabbi for a



few Shabbos and thus become known to many people quickly. Those



who were convicted or interested he undoubtedly spent many hours



meeting with in their homes, not wasting a single precious day



nor losing any time seeing the potential leaders immersed into



discipleship so that these in turn could later immerse the rest



in the absence of the Shliach and his associates, and a



congregation could then form in one of the leaders' homes.



Then, even if Shliach Sha'ul would have wanted to be the



congregational leader of the new believers for a time, usually



persecution prevented him and he had to make a quick exit to the



next virgin territory where another congregation-planting



challenge awaited him. However, here is where his two assistants



were so crucial. One shliach's assistant could return to the



newly planted congregation as a letter carrier, follow-up



preacher, and messenger, reporting back to Shliach Sha'ul so that



a second letter could be dispatched to answer doctrinal questions



or deal with potential problems developing. The other assistant



could work with Shliach Sha'ul or, when a new



congregation in the next area began appearing, could be freed



from staying with Shliach Sha'ul to do the same thing the other



assistant was doing but in the newly planted congregation Shliach



Sha'ul was already exiting!







The King James Version of Acts 13:13 calls this shliach's



congregation-planting kiruv outreach team a "company." What a



brilliant methodology G-d had developed for it! Dealing with



three new Brit Chadasha kehillah plantings at a time, Shliach



Sha'ul and his company of only three or so men could hop like a



three-leqged spider across the world, leaving new Brit Chadasha



kehillot behind everywhere they went, some in just a few weeks,



yet with excellent communications and follow-up, even in a day



without modern telephones, planes, and automobiles!







Rav Sha'ul's tent-making secular profession was critical to him



in being able to move fast without having to constantly take time



off to do fund-raising. He could arrive at a new area, set up



shop and integrate into the local economy with enough prosperity



in his vocational pursuit to have instant credibility as an



honest businessman who was at the same time an itinerate



religious speaker without pecuniary motives. Then, with this



secular respectability as a bottom line, the local towns people



perceived Shliach Sha'ul as a worshipper worth listening to,



especially since he was a trained scribe who knew the Hebrew



Scriptures as an educated rabbi. Not only did his preaching with



tears let the love of G-d shine through, but also his power-



encounters with sickness and the demonic, as well as his



debating skills held forth the W-rd of G-d with such authority



that really there was no competition or incentive to follow



anyone else, as far as those who were hungry for G-d were



concerned.











Therefore, since his secular work was critical to his credibility



and conservation of time as well as independence and mobility,



Shliach Sha'ul was extremely concerned with some of the attitudes



toward work of the immature believers at Thessalonica. In their



ignorance they seemed to feel that, since the L-rd's Coming was



near at hand, and since menial, mundane manual labor was



perceived by them to be spiritually trivial, irrelevant, and



beneath the status of their newly acquired religious dignity



(pride was entering the picture!), they had quit their jobs,



weren't really looking for work, but were lying around like



religious bums. Some may even have thought that, just because



they were new believers, perhaps someone owed them a living or



should support them (see II Thes. 3:10).











Being unemployed was probably unwittingly getting them depressed.



Also, the Thessalonians had been persecuted and may have had a



few narrow escapes with death. Then too there may have been a few



funerals in their community of believers, and consolation was



needed because, though many had hoped that Moshiach Yehoshua the



King would arrive without delay, someone may have died and



seemingly missed the L-rd's parousia or Coming. Shliach Sha'ul



assures them, however, that the dead will rise first at the time



the living are changed when the L-rd comes, and therefore there



will be no disadvantage to a believer's "falling asleep" as far



as receiving a resurrection body at the rapture is concerned (see



I Thes. 4:13-18). But there was a need to stay alert and to keep



the heart's hope based squarely on nothing but I Thes. 1:10, "to



wait for his Ben HaElohim from heaven, whom He raised from the



dead-- Moshiach Yehoshua, who rescues us from the wrath that is



coming... the wrath to which we have not been appointed" (I



Thes.5:9).







There also may have been a tendency by some to overdo the "holy



kissing" (I Thes. 5:26), because a spouse may have changed



partners in the congregation and Shliach Sha'ul promises G-d's



vengence (I Thes. 4:5-6) for this Judas-like act of betraying a



brother and destroying his home by stealing his wife.







Notice there also may have been some heathenish rebellion against



Rav Sha'ul's "theology" connected with this adulterous sexual



affair in the Brit Chadasha kehillah (4:7-8). Rebellion against



authority goes hand in hand with sexual immorality (see also II



Shimon Kefa 2:10; Yehuda 8), so whenever a rebel appears on the



scene with a new theology and an arrogant attitude toward those



over him in the L-rd, it often happens that all this is nothing



more than a cover for an undercover and illicit sexual liaison.











Notice 5:1-2. Shliach Sha'ul was reluctant to give us a neat



dispensational chart of exactly how things end.









To "live a life worthy of G-d" is the key to ethics (2:12). To



stay alert means to keep our hope squarely on nothing but I Thes.



1:10, which means that we are obeying chapter 5.











The characteristics of a true servant of the Besuras Hageulah are



found in 2:3-7.











Those who think that Satan doesn't exit or can't hinder or that



believers don't suffer should read 2:18 and 3:1-5.







On the rapture, see NIV Study Bible note on I Thes. 4:17, which



says, "Some hold that this (the rapture) will be secret, but



Shliach Sha'ul seems to be describing something open and public,



with loud voices and a trumpet blast."







In I Thes. 2:9 we find Shliach Sha'ul working "night and



day," and, of course, Hasatan and his co-workers are also working



(2:16, 18; 3:5). Shliach Sha'ul knew that all believers are



appointed to suffer persecution (3:3) and this was part of his



own calling when he saw the risen L-rd (Acts 9:16). See the key



word thlipsis (affliction, tribulation, persecution, oppression,



distress that is brought about by outward circumstances) is



repeated in I Thes. 1:6; 3:3,7; II Thes. 1:4,6. Moshiach



Yehoshua warns that a day of universal and climactic thlipsis is



coming on the world (Mark 13:19-20) so terrible, that unless the



L-rd shortens those days no one could be saved. However, for the



sake of the elect, who apparently see some of those days, the



time of distress is cut short. When Shliach Sha'ul is writing,



Claudius Caesar is already persecuting Jews in Rome, expelling



them from the city. Nero is then a mad teenager waiting for his



murderous opportunity (he will kill both Shliach Sha'ul and



Shliach Kefa in only 14-17 years in an initial fulfillment of the



Mark 13:19-20 prophecy). Then, only 10 years before, the Roman



Emperor Caligula raised the specter of Antiochus Epiphanes



redivivus, likewise threatening to erect an "abomination that



causes desolation," namely his own heathen idol in the Beis



Hamikdash in C.E. 40 as a narrowly averted replay of 167 B.C.E.



But, it is interesting that later, as all these horrors are



rapidly approaching, Shliach Sha'ul is more focussed on the



coming of the L-rd and divine deliverance than he is on Satan's



expanding, intimidating activities (see Phil. 1:19; II Tim. 4:8,



17-18).











Why is doing the work of G-d so important? See 1:3, 2:9, 2:13



(Satan is also working, hindering the Besuras Hageulah through



those who are blinded by him,--see 2:16 and 2:18.)











3:5 We need to make sure our labor is not in vain because of



Satanic temptation.











3:13 What is our work? It is the Father's work? What is our



fatherly work? See 2:11-12

































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