The Goal of Evangelism (1 Thess. 2:1-12)
This sermon was preached on 24/1/2010
Paul, in this passage, recollects what took place when he and his colleagues (Silas and Timothy) came to Thessalonica. He describes the atmosphere they found in the city, the attitudes and actions engaged in by the three men, and the aims they had for those in Thessalonica who listened to their message.
The atmosphere in the cityIn verses 1 and 2, Paul reminds his readers that there was a hostile response to the gospel. This hostility was not a new experience for Paul; in fact, they had gone through a similar one in the previous location they had visited – Philippi. The record in Acts 17 states the source of the hostility in Thessalonica – the Jews. But the account reveals that others became involved, including the rough element among the inhabitants and eventually the civil government.
The intention of those behind the hostile response was to hinder, indeed stop, the spread of the gospel. Perhaps they thought that such actions would frighten Paul’s team and cause them to leave. It is the case that they did leave the city, but only after there had been a substantial number of converts, which is a reminder that strong opposition in itself does not prevent the spread of the gospel.
The opponents of the gospel came from different groups within the city – the Jews, the mob, and the government. Luke notes in Acts 17 that those who believed the gospel came from different groups as well – the Jews, others described as devout Greeks (probably Gentiles who had identified themselves with the synagogue), and a considerable number of leading women of the city. The gospel penetrated through the various personal barriers that prevented others from accepting its claims. Paul was fully aware that their work in Thessalonica had not been in vain (2:1).
The accusation made against the new church is an interesting one because it reveals that the residents of Thessalonica were aware of gospel success elsewhere. We can this awareness when they call Paul’s team, ‘These men who have turned the world upside down.’ The Thessalonians had realised that the gospel has powerful effects wherever it goes, even causing seismic shifts in society. Not only did they appreciate the effects of the gospel, they also grasped a crucial feature of it, which was that there is another King called Jesus. This means that the gospel causes dramatic changes when it is preached with such clarity that causes its opponents to admit its effects and state its central themes.
The attitudes and actions of Paul’s team
What kind of people could evangelise in such a place as Thessalonica was at that time? Paul recalls at least five of their mission qualifications in this section.
First, he says that they were marked by boldness (2:2). We have no way of knowing the natural character of Paul and Silas, although we do know that Timothy was prone to fear. It is true that Paul before his conversion engaged in determined efforts to crush the church, but it is possible that his determination was bolstered by having support from others. We cannot find out if he was naturally willing to stand by himself because the information is not available. What we do know is where he found boldness as a Christian – he and Silas and Timothy were bold in God.
No doubt many suggestions could be made regarding acquiring spiritual boldness. Yet we know that it is given in response to prayer. Paul asked others to pray that he would be bold in spreading the gospel (Eph. 6:19-20; note also the prayer of the church in Acts 4:28-30), and it is by prayer that we will obtain it as well. In addition to specific prayer, we need to spend time with God meditating on his character and promises. Those who know their God will be strong and do exploits (Dan. 11:32). A further ingredient for boldness is right living: ‘the righteous shall be bold as a lion’ (Prov. 28:1). When these basis responses are in place, then weak believers become bold.
Second, Paul and his colleagues were marked by honesty (this detail and others to follow are aspects of right living). They used honest words, had honest motives and refused to engage in anything that would give a bad impression, such as insisting on working with their hands in case onlookers thought they were in it for financial gain. The word that describes this outlook is integrity. What was it that developed this honest outlook? The answer is straightforward – they realised that God was continually observing them and was testing their hearts in every situation. They loved God, which was a powerful motive for integrity, but they also were aware that his eye was on them. There is no value in being concerned about the opinions of human onlookers if we are unconcerned about the opinion of the Divine onlooker. And if we take seriously the fact that he is observing us, then we usually will not have to worry too much about the estimations of humans.
Third, each of the team were marked by gentleness as they served Christ by spreading his gospel in Thessalonica. In verse 7, Paul likens their behaviour to that of a nurse looking after infants. Probably he is referring to the manner in which they helped the new converts, but he is also revealing an essential feature of soul winning, which is that those we speak to should sense that we care about them. It can be said with certainty that Paul was not gentle before his conversion; indeed he describes himself as an injurious person. Gentleness is not weakness or flabbiness – it includes firmness and persistence. Yet it exercises resolve and dedication in a tender way. A person becomes gentle by imitating the character of Jesus (‘Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls’ [Matt. 11:29]). Those who evangelise will be tender because they realise sinners are both hurt by sin and lost in sin. Paul’s team did not only engage in verbal evangelism, they practised empathetic evangelism.
A fourth feature of their evangelism was their self-sacrifice. This aspect was seen in their willingness to put the Thessalonians first, even to the extent of engaging in physical work as well as spreading the faith (v. 9). This display of sacrifice was not haphazard, but their determined response to the situation.
Fifth, Paul could remind the Thessalonians of the consistent conduct of his team (vv. 10-11). He was fully aware that no-one could identify an inconsistent item in their lives. Paul is not claiming perfection, but he did not use his inability to be perfect as an excuse for not being wholly consistent. Consistency makes a life to be harmonious and leads to such a person becoming reliable. Inconsistency makes a life to be in disharmony and causes such a person to be regarded as unreliable. Those that Paul’s team evangelised observed their consistency day in, day out.
What kind of people were used by God to evangelise in Thessalonica, a city in which God was not known until they came? He used men marked by boldness, honesty, gentleness, self-sacrificial and consistent, and a church was formed that imitated them.
The aim of Paul and his colleagues (v. 12)
In this verse, Paul describes the verbal facets of upbuilding believers in the faith – what is said should have three features: exhort (urge a person to listen and act, the gospel is not to be delivered in a tone similar to a weather forecast), encourage (give incentives for responding) and charge (warn them of the consequences of not responding correctly). Paul describes their goal from two perspectives: first, he mentions how the Thessalonians were to react, and second he says that God had called them.
With regard to the response of the Thessalonians, Paul likens their Christian lifestyle to a walk worthy of God. He uses a common word picture, a walk or a journey. This picture reminds us that each Christian life has the same starting-point, pathway, and destination. The starting-point is the moment when a sinner repents of his sin and trusts in Christ for salvation – this is the desired response of all who engage in evangelism. Everyone who will end up at the destination must commence his journey at this starting-point. The Christian life is not like a train which stops at different places, allowing individuals a variety of places where to begin the journey. Instead it is like a non-stop train that leaves a destination and stops nowhere else until it reaches its terminus. We might say that the starting station is Calvary and that is where we have to go in order to begin the journey.
The imagery of walking depicts a journey marked by energy, progress and direction. Living the Christian life is not a ramble, nor is it walking in all kinds of different directions. The energy for living it comes from the Holy Spirit who indwells each of the travellers, and sustains them by giving to them suitable spiritual food from his Word. That Word guides them along the safe path of God’s commandments, and comforts them with his promises. On the journey, they talk to God in prayer and have fellowship with others who are making the same journey, and as they do so they get closer and closer to their destination. This is what it means to walk in a manner worthy of God.
The destination to which they are walking is heaven. One day, the final step will be taken and with one step they will cross the border between this world and the heavenly city. Having arrived, they will be glad that they went to the starting-point, the station of Calvary, and then made the journey that took them to the promised land. Of course, the question we have to ask is, ‘Where are we as far as this journey is concerned?’
Paul also describes his aim from the perspective of God’s call. It is interesting that Paul uses a present participle when describing the God who calls, which suggests that Paul is referring to a call that continues after their conversion. This divine call came to them initially before their conversion, but it continues afterwards as well. The call involves entrance into God’s kingdom and glory. I suppose we can illustrate it in this way. Instead of regarding Calvary as the starting-point of a journey, we can see it as the border crossing between two kingdoms. It is the location where sinners leave the kingdom of darkness and enter the kingdom of God (we should note that this crossing only allows entrance in one direction – no-one heads the other way, out of God’s kingdom into the kingdom of darkness). So here is a sinner who has entered the kingdom, but he is still at the border. God calls to him to come further into his kingdom and when that person does so he or she will discover the glory of God (his provisions, his abilities, his purposes). As he goes deeper into divine territory, he still hears the call of God saying to come in further. Eventually he will be so far in that he will not see the country he has left behind. But the call keeps coming, and so it will throughout eternity.
The atmosphere in the cityIn verses 1 and 2, Paul reminds his readers that there was a hostile response to the gospel. This hostility was not a new experience for Paul; in fact, they had gone through a similar one in the previous location they had visited – Philippi. The record in Acts 17 states the source of the hostility in Thessalonica – the Jews. But the account reveals that others became involved, including the rough element among the inhabitants and eventually the civil government.
The intention of those behind the hostile response was to hinder, indeed stop, the spread of the gospel. Perhaps they thought that such actions would frighten Paul’s team and cause them to leave. It is the case that they did leave the city, but only after there had been a substantial number of converts, which is a reminder that strong opposition in itself does not prevent the spread of the gospel.
The opponents of the gospel came from different groups within the city – the Jews, the mob, and the government. Luke notes in Acts 17 that those who believed the gospel came from different groups as well – the Jews, others described as devout Greeks (probably Gentiles who had identified themselves with the synagogue), and a considerable number of leading women of the city. The gospel penetrated through the various personal barriers that prevented others from accepting its claims. Paul was fully aware that their work in Thessalonica had not been in vain (2:1).
The accusation made against the new church is an interesting one because it reveals that the residents of Thessalonica were aware of gospel success elsewhere. We can this awareness when they call Paul’s team, ‘These men who have turned the world upside down.’ The Thessalonians had realised that the gospel has powerful effects wherever it goes, even causing seismic shifts in society. Not only did they appreciate the effects of the gospel, they also grasped a crucial feature of it, which was that there is another King called Jesus. This means that the gospel causes dramatic changes when it is preached with such clarity that causes its opponents to admit its effects and state its central themes.
The attitudes and actions of Paul’s team
What kind of people could evangelise in such a place as Thessalonica was at that time? Paul recalls at least five of their mission qualifications in this section.
First, he says that they were marked by boldness (2:2). We have no way of knowing the natural character of Paul and Silas, although we do know that Timothy was prone to fear. It is true that Paul before his conversion engaged in determined efforts to crush the church, but it is possible that his determination was bolstered by having support from others. We cannot find out if he was naturally willing to stand by himself because the information is not available. What we do know is where he found boldness as a Christian – he and Silas and Timothy were bold in God.
No doubt many suggestions could be made regarding acquiring spiritual boldness. Yet we know that it is given in response to prayer. Paul asked others to pray that he would be bold in spreading the gospel (Eph. 6:19-20; note also the prayer of the church in Acts 4:28-30), and it is by prayer that we will obtain it as well. In addition to specific prayer, we need to spend time with God meditating on his character and promises. Those who know their God will be strong and do exploits (Dan. 11:32). A further ingredient for boldness is right living: ‘the righteous shall be bold as a lion’ (Prov. 28:1). When these basis responses are in place, then weak believers become bold.
Second, Paul and his colleagues were marked by honesty (this detail and others to follow are aspects of right living). They used honest words, had honest motives and refused to engage in anything that would give a bad impression, such as insisting on working with their hands in case onlookers thought they were in it for financial gain. The word that describes this outlook is integrity. What was it that developed this honest outlook? The answer is straightforward – they realised that God was continually observing them and was testing their hearts in every situation. They loved God, which was a powerful motive for integrity, but they also were aware that his eye was on them. There is no value in being concerned about the opinions of human onlookers if we are unconcerned about the opinion of the Divine onlooker. And if we take seriously the fact that he is observing us, then we usually will not have to worry too much about the estimations of humans.
Third, each of the team were marked by gentleness as they served Christ by spreading his gospel in Thessalonica. In verse 7, Paul likens their behaviour to that of a nurse looking after infants. Probably he is referring to the manner in which they helped the new converts, but he is also revealing an essential feature of soul winning, which is that those we speak to should sense that we care about them. It can be said with certainty that Paul was not gentle before his conversion; indeed he describes himself as an injurious person. Gentleness is not weakness or flabbiness – it includes firmness and persistence. Yet it exercises resolve and dedication in a tender way. A person becomes gentle by imitating the character of Jesus (‘Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls’ [Matt. 11:29]). Those who evangelise will be tender because they realise sinners are both hurt by sin and lost in sin. Paul’s team did not only engage in verbal evangelism, they practised empathetic evangelism.
A fourth feature of their evangelism was their self-sacrifice. This aspect was seen in their willingness to put the Thessalonians first, even to the extent of engaging in physical work as well as spreading the faith (v. 9). This display of sacrifice was not haphazard, but their determined response to the situation.
Fifth, Paul could remind the Thessalonians of the consistent conduct of his team (vv. 10-11). He was fully aware that no-one could identify an inconsistent item in their lives. Paul is not claiming perfection, but he did not use his inability to be perfect as an excuse for not being wholly consistent. Consistency makes a life to be harmonious and leads to such a person becoming reliable. Inconsistency makes a life to be in disharmony and causes such a person to be regarded as unreliable. Those that Paul’s team evangelised observed their consistency day in, day out.
What kind of people were used by God to evangelise in Thessalonica, a city in which God was not known until they came? He used men marked by boldness, honesty, gentleness, self-sacrificial and consistent, and a church was formed that imitated them.
The aim of Paul and his colleagues (v. 12)
In this verse, Paul describes the verbal facets of upbuilding believers in the faith – what is said should have three features: exhort (urge a person to listen and act, the gospel is not to be delivered in a tone similar to a weather forecast), encourage (give incentives for responding) and charge (warn them of the consequences of not responding correctly). Paul describes their goal from two perspectives: first, he mentions how the Thessalonians were to react, and second he says that God had called them.
With regard to the response of the Thessalonians, Paul likens their Christian lifestyle to a walk worthy of God. He uses a common word picture, a walk or a journey. This picture reminds us that each Christian life has the same starting-point, pathway, and destination. The starting-point is the moment when a sinner repents of his sin and trusts in Christ for salvation – this is the desired response of all who engage in evangelism. Everyone who will end up at the destination must commence his journey at this starting-point. The Christian life is not like a train which stops at different places, allowing individuals a variety of places where to begin the journey. Instead it is like a non-stop train that leaves a destination and stops nowhere else until it reaches its terminus. We might say that the starting station is Calvary and that is where we have to go in order to begin the journey.
The imagery of walking depicts a journey marked by energy, progress and direction. Living the Christian life is not a ramble, nor is it walking in all kinds of different directions. The energy for living it comes from the Holy Spirit who indwells each of the travellers, and sustains them by giving to them suitable spiritual food from his Word. That Word guides them along the safe path of God’s commandments, and comforts them with his promises. On the journey, they talk to God in prayer and have fellowship with others who are making the same journey, and as they do so they get closer and closer to their destination. This is what it means to walk in a manner worthy of God.
The destination to which they are walking is heaven. One day, the final step will be taken and with one step they will cross the border between this world and the heavenly city. Having arrived, they will be glad that they went to the starting-point, the station of Calvary, and then made the journey that took them to the promised land. Of course, the question we have to ask is, ‘Where are we as far as this journey is concerned?’
Paul also describes his aim from the perspective of God’s call. It is interesting that Paul uses a present participle when describing the God who calls, which suggests that Paul is referring to a call that continues after their conversion. This divine call came to them initially before their conversion, but it continues afterwards as well. The call involves entrance into God’s kingdom and glory. I suppose we can illustrate it in this way. Instead of regarding Calvary as the starting-point of a journey, we can see it as the border crossing between two kingdoms. It is the location where sinners leave the kingdom of darkness and enter the kingdom of God (we should note that this crossing only allows entrance in one direction – no-one heads the other way, out of God’s kingdom into the kingdom of darkness). So here is a sinner who has entered the kingdom, but he is still at the border. God calls to him to come further into his kingdom and when that person does so he or she will discover the glory of God (his provisions, his abilities, his purposes). As he goes deeper into divine territory, he still hears the call of God saying to come in further. Eventually he will be so far in that he will not see the country he has left behind. But the call keeps coming, and so it will throughout eternity.
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