A Church With A Message (1 Thess. 1:7-10)
This sermon was preached on 17/1/2010
The report that Paul and Silas received from Timothy gladdened their hearts. His report focused not only on what he saw in Thessalonica, but also on what he had been told about the activities of the Thessalonian church as he passed through various communities. Timothy had discovered that the gospel had spread throughout the country, even during the months that Paul and his colleagues had been concerned about what had happened to the church in Thessalonica.
As we read this short description of the outreach of the Thessalonian church, we may not realise that Paul is describing an ideal aspect of church life – in this activity the Thessalonian church was a model one for all other Christian communities. Of course, since Paul applies their evangelistic endeavour in this way, he is telling all other churches that read his letter that they also should engage in similar spreading of the gospel. So it is important for us to ask this question. ‘What was involved in this dissemination of the gospel?’
The spread of the gospel (vv. 7-8)The dispersal of the gospel was done by a young church, only a few months old, which is a reminder that a congregation does not have to wait for a prolonged period of time before they begin passing on the good news about Jesus to other people. Further, they shared the gospel in other places without the involvement of the leaders who had founded the church, which is a reminder that evangelism does not require the presence of experienced leaders in order for effective witness to take place.
The location in which they witnessed is mentioned – Macedonia and Achaia. These areas describe modern-day Greece, Macedonia in the north and Achaia in the south. Given that the Thessalonians had to spread the faith without modern communications, their achievement is very impressive. Further their dedication to the gospel was being spoken off in other places. They were speaking about the gospel and others were speaking about their faith.
Some of the Thessalonians may have been seamen – Thessalonica was a seaport, and it was common for trade to occur through the use of boats. Others may have been travellers, perhaps taking such goods inland to different places. Perhaps they had relations or friends in other cities and made their way there to inform them of the gospel they had embraced.
What can be said about their evangelism? There are some details that were certainly part of their outlook, which Paul does not mention here. For example, he does not mention prayer, yet we can be sure the witness of the Thessalonians was bathed in prayer. Nor does Paul mention practical expressions such as sharing homes so that neighbours could hear about Jesus, yet it is likely that such took place. But he does give some details, and here are five features:
First, their evangelism was an expression of unity. Paul’s description indicates that all the church was involved. No doubt, many of them did not travel the length and breadth of the country, but wherever they were, they shared their faith with those whom they met.
Second, their evangelism was an expression of love. The objects of their love were twofold. On the one hand, they discovered within them a burning love for their countrymen, a love that compelled them to take the gospel to those who had not heard its details before. The Thessalonians realised that these people were perishing in a spiritual sense and determined to rescue them. On the other hand, their evangelism was an expression of their love of God and of their longing that his name receive honour by saving sinners.
Third, their evangelism was an expression of vision. While the term ‘vision’ can be used in a manner that means very little, normally it is connected to what a person thinks is possible. Two individuals can look at the same set of circumstances and make two different assessments. One sees the circumstances as opportunities, the other sees the circumstances as barriers. The Thessalonians saw a large geographical area inhabited by idolaters and deduced they were an opportunity of bringing glory to Christ.
Fourth, their evangelism was an expression of priority. Many legitimate things called for their attention, no doubt similar to the justifiable activities that take up some of our time. Yet they did not use these necessary responsibilities as reasons for not engaging in evangelism.
Fifth, their evangelism was an expression of clarity. The word translated ‘sounded forth’ suggests a loud noise – it was used of the sound made by several trumpets. Their way of spreading their faith was louder than all the other messages that were competing to be heard. Something about themselves caused others to listen to what they had to say.
What are the benefits of evangelism? Additional converts is a wonderful benefit, leading to increased fellowship. Assurance that they were pleasing God is another benefit – they would realise that he was using them to spread the faith, that he was delighted with their efforts. Answered prayer is a third benefit – and this would increase their joy as they observed God working on their behalf. It must have been enjoyable to belong to the church in Thessalonica.
A description of the Christian life (vv. 9-10)
It is common today for organisations and even individuals to have a mission statement by which they explain who they are to others. In a sense, Paul here provides a mission statement that describes what the church in Thessalonica was about, and it contains three core values: (1) they turned to God from idols; (2) they served the living and true God; and (3) they were waiting for Jesus to return to earth from heaven.
First, they turned to God from idols. This change indicates that most of them had been Gentiles because Paul would not have described Jews as idolaters. The word picture of turning to God illustrates repentance.
What was an idol? At one level, it is a lifeless object which can be treated with disdain. Yet at another level, an idol is a symbol of a way of life of which the worship of the idol was central. When the Thessalonians abandoned their idols, they left behind a complete way of life. In other words, there was a complete break between the Christians and their past, both as far as outward behaviour and inner desires were concerned. Such new behaviour would have been obvious to onlookers. And the notion of compromise did not occur to these Christians – they left behind them their old way of life.
Second, they served the living and true God. In saying that God was living, Paul does not merely mean that God is alive. In addition, he means that God is active, engaged in doing things for his people. An inert god is a contradiction In contrast, the true God is always doing something designed for his own glory – and the way by which he delights to bring glory to himself is by blessing sinners. He does this by using his people as channels through which his grace is conveyed to others. Although they serve him continually, their obedience is not enslaving. Rather it was liberating as they experienced his power working in them and through them. Their God was real, unlike the idols they had cast aside.
Third, they waited for Jesus to return from heaven. In addition to serving God in the present, they also looked ahead to the completion of God’s purposes which would happen when Jesus returned from heaven. They loved the day of his appearing and, like the Christians to whom Peter later wrote, this love was strong even although they had never seen the Saviour literally. Perhaps when the Thessalonians first heard about the second coming of Jesus they were afraid because they were told that he was coming as Judge. But Paul and his colleagues had informed him of other aspects of that great day. When Jesus returns, the believers will be transformed into his likeness and enter into the new heavens and earth. They long to see his glory face to face.
Is this threefold description our mission statement? Can we say that with regard to our sinful past, we have left it? With regard to our present, we are serving the Lord? With regard to the future, are we looking ahead with longing for the coming of Jesus?
The present work of Jesus (v. 10)
Although he has just mentioned the future coming of the Saviour, Paul does not want his readers to forget what Jesus is doing for them in the present. As well as looking ahead to the second coming, we should be thinking about where Jesus is and what he is doing.
The position that he occupies is that of a risen Saviour. Paul reminds his readers that Jesus was raised from the dead by the Father, which is a clear statement of the humanity of Jesus (Paul has just referred to the deity of Jesus when saying he is God’s Son). His resurrection points to two details: one is that Jesus defeated death and the other is that the Father accepted as sufficient for the forgiveness of sins the atoning sacrifice of Jesus that he made on the cross.
Paul also says that Jesus’ work on behalf of his people is that of a rescuing Saviour. There must be significance in Paul’s use of the present tense when in the final clause of verse 10 – ‘who delivers us from the wrath to come.’ Perhaps he uses it in order to combine the resurrection of Jesus in the past with his role as Judge in the future when he will pronounce that his people will not suffer the awful experience of enduring eternally the wrath of God. Or maybe he is saying that our deliverance has begun already. We can see how the rescue happened when Jesus was on the cross, how it happened in another sense when we were born again and forgiven our sins, how it is happening in the present because Jesus rules over his people in order to deal with their sins, and how it will be completed when we are resurrected from the dead and transformed into his likeness. In any case, Paul wants to give Jesus the praise and glory due to him along with the Father.
Of course, in saying that the risen Saviour will rescue all his people, Paul is stating that Jesus is a reliable Saviour. He is completely dedicated to the task of delivering his people, which means that he is entirely dependable. Jesus will never fail to maintain the cause of his people, and his devotion to their salvation means that they can face the future , a future which for many millions will involve the wrath of God, with confidence knowing that Jesus will take care of them.
As we read this short description of the outreach of the Thessalonian church, we may not realise that Paul is describing an ideal aspect of church life – in this activity the Thessalonian church was a model one for all other Christian communities. Of course, since Paul applies their evangelistic endeavour in this way, he is telling all other churches that read his letter that they also should engage in similar spreading of the gospel. So it is important for us to ask this question. ‘What was involved in this dissemination of the gospel?’
The spread of the gospel (vv. 7-8)The dispersal of the gospel was done by a young church, only a few months old, which is a reminder that a congregation does not have to wait for a prolonged period of time before they begin passing on the good news about Jesus to other people. Further, they shared the gospel in other places without the involvement of the leaders who had founded the church, which is a reminder that evangelism does not require the presence of experienced leaders in order for effective witness to take place.
The location in which they witnessed is mentioned – Macedonia and Achaia. These areas describe modern-day Greece, Macedonia in the north and Achaia in the south. Given that the Thessalonians had to spread the faith without modern communications, their achievement is very impressive. Further their dedication to the gospel was being spoken off in other places. They were speaking about the gospel and others were speaking about their faith.
Some of the Thessalonians may have been seamen – Thessalonica was a seaport, and it was common for trade to occur through the use of boats. Others may have been travellers, perhaps taking such goods inland to different places. Perhaps they had relations or friends in other cities and made their way there to inform them of the gospel they had embraced.
What can be said about their evangelism? There are some details that were certainly part of their outlook, which Paul does not mention here. For example, he does not mention prayer, yet we can be sure the witness of the Thessalonians was bathed in prayer. Nor does Paul mention practical expressions such as sharing homes so that neighbours could hear about Jesus, yet it is likely that such took place. But he does give some details, and here are five features:
First, their evangelism was an expression of unity. Paul’s description indicates that all the church was involved. No doubt, many of them did not travel the length and breadth of the country, but wherever they were, they shared their faith with those whom they met.
Second, their evangelism was an expression of love. The objects of their love were twofold. On the one hand, they discovered within them a burning love for their countrymen, a love that compelled them to take the gospel to those who had not heard its details before. The Thessalonians realised that these people were perishing in a spiritual sense and determined to rescue them. On the other hand, their evangelism was an expression of their love of God and of their longing that his name receive honour by saving sinners.
Third, their evangelism was an expression of vision. While the term ‘vision’ can be used in a manner that means very little, normally it is connected to what a person thinks is possible. Two individuals can look at the same set of circumstances and make two different assessments. One sees the circumstances as opportunities, the other sees the circumstances as barriers. The Thessalonians saw a large geographical area inhabited by idolaters and deduced they were an opportunity of bringing glory to Christ.
Fourth, their evangelism was an expression of priority. Many legitimate things called for their attention, no doubt similar to the justifiable activities that take up some of our time. Yet they did not use these necessary responsibilities as reasons for not engaging in evangelism.
Fifth, their evangelism was an expression of clarity. The word translated ‘sounded forth’ suggests a loud noise – it was used of the sound made by several trumpets. Their way of spreading their faith was louder than all the other messages that were competing to be heard. Something about themselves caused others to listen to what they had to say.
What are the benefits of evangelism? Additional converts is a wonderful benefit, leading to increased fellowship. Assurance that they were pleasing God is another benefit – they would realise that he was using them to spread the faith, that he was delighted with their efforts. Answered prayer is a third benefit – and this would increase their joy as they observed God working on their behalf. It must have been enjoyable to belong to the church in Thessalonica.
A description of the Christian life (vv. 9-10)
It is common today for organisations and even individuals to have a mission statement by which they explain who they are to others. In a sense, Paul here provides a mission statement that describes what the church in Thessalonica was about, and it contains three core values: (1) they turned to God from idols; (2) they served the living and true God; and (3) they were waiting for Jesus to return to earth from heaven.
First, they turned to God from idols. This change indicates that most of them had been Gentiles because Paul would not have described Jews as idolaters. The word picture of turning to God illustrates repentance.
What was an idol? At one level, it is a lifeless object which can be treated with disdain. Yet at another level, an idol is a symbol of a way of life of which the worship of the idol was central. When the Thessalonians abandoned their idols, they left behind a complete way of life. In other words, there was a complete break between the Christians and their past, both as far as outward behaviour and inner desires were concerned. Such new behaviour would have been obvious to onlookers. And the notion of compromise did not occur to these Christians – they left behind them their old way of life.
Second, they served the living and true God. In saying that God was living, Paul does not merely mean that God is alive. In addition, he means that God is active, engaged in doing things for his people. An inert god is a contradiction In contrast, the true God is always doing something designed for his own glory – and the way by which he delights to bring glory to himself is by blessing sinners. He does this by using his people as channels through which his grace is conveyed to others. Although they serve him continually, their obedience is not enslaving. Rather it was liberating as they experienced his power working in them and through them. Their God was real, unlike the idols they had cast aside.
Third, they waited for Jesus to return from heaven. In addition to serving God in the present, they also looked ahead to the completion of God’s purposes which would happen when Jesus returned from heaven. They loved the day of his appearing and, like the Christians to whom Peter later wrote, this love was strong even although they had never seen the Saviour literally. Perhaps when the Thessalonians first heard about the second coming of Jesus they were afraid because they were told that he was coming as Judge. But Paul and his colleagues had informed him of other aspects of that great day. When Jesus returns, the believers will be transformed into his likeness and enter into the new heavens and earth. They long to see his glory face to face.
Is this threefold description our mission statement? Can we say that with regard to our sinful past, we have left it? With regard to our present, we are serving the Lord? With regard to the future, are we looking ahead with longing for the coming of Jesus?
The present work of Jesus (v. 10)
Although he has just mentioned the future coming of the Saviour, Paul does not want his readers to forget what Jesus is doing for them in the present. As well as looking ahead to the second coming, we should be thinking about where Jesus is and what he is doing.
The position that he occupies is that of a risen Saviour. Paul reminds his readers that Jesus was raised from the dead by the Father, which is a clear statement of the humanity of Jesus (Paul has just referred to the deity of Jesus when saying he is God’s Son). His resurrection points to two details: one is that Jesus defeated death and the other is that the Father accepted as sufficient for the forgiveness of sins the atoning sacrifice of Jesus that he made on the cross.
Paul also says that Jesus’ work on behalf of his people is that of a rescuing Saviour. There must be significance in Paul’s use of the present tense when in the final clause of verse 10 – ‘who delivers us from the wrath to come.’ Perhaps he uses it in order to combine the resurrection of Jesus in the past with his role as Judge in the future when he will pronounce that his people will not suffer the awful experience of enduring eternally the wrath of God. Or maybe he is saying that our deliverance has begun already. We can see how the rescue happened when Jesus was on the cross, how it happened in another sense when we were born again and forgiven our sins, how it is happening in the present because Jesus rules over his people in order to deal with their sins, and how it will be completed when we are resurrected from the dead and transformed into his likeness. In any case, Paul wants to give Jesus the praise and glory due to him along with the Father.
Of course, in saying that the risen Saviour will rescue all his people, Paul is stating that Jesus is a reliable Saviour. He is completely dedicated to the task of delivering his people, which means that he is entirely dependable. Jesus will never fail to maintain the cause of his people, and his devotion to their salvation means that they can face the future , a future which for many millions will involve the wrath of God, with confidence knowing that Jesus will take care of them.
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