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How to Hear a Sermon (1 Thessalonians)

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INTRODUCTION

In the first half of this chapter, Paul recounted for the Thessalonians the kind of character that he and his co-workers displayed when they labored there in Thessalonica. In other words, what kind of man preached the gospel to them? But now he moves on to describe the authority of the gospel preached in itself.

THE TEXT

“For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe . . .” (1 Thessalonians 2:13-20)

SUMMARY OF THE TEXT

Paul says that he constantly thanks God for the reception that the Thessalonians gave to the preached message (v. 13). When they heard it, they received it, not as a word from men, but as it was in fact, the Word of God. As the Word of God, it worked effectively and powerfully in the lives of those who believed (v. 13). The Thessalonians became, in effect, the younger brothers of the believers in Judea. They were persecuted by their countrymen, and then the same thing hap- pened to the Thessalonians (v. 14). The Jews had murdered the Lord Jesus, and their own prophets, and they persecuted the apostles. They don’t please God, and they are contrary to all men (v. 15). They get in the way of those preaching to Gentiles, that they might be saved, and this is why utmost wrath is coming down on them (v. 16). This likely refers to the impending judgment that is about to fall on Jerusalem in 70 A.D. We may also dispatch any anti-Semitic sentiments that some might want to assign to this kind of statement. It is true that the Jews did these awful things to Christ and the apostles. It is also true that Paul makes the point of saying that the Thessalonians got exactly the same treatment from their unregenerate countrymen. This viciousness is not how Jews are; it is how people are.

Paul had to leave the Thessalonians for a brief time, and longed greatly to see them again (v. 17). He attempted to revisit them repeatedly, but Satan hindered them (v. 18). What is Paul’s reward? What is his hope, joy, or crown of rejoicing? (v. 19). That would be the Thessalonians in the presence of Christ at His coming (v. 19). They were Paul’s glory and joy (v. 20).

HOW TO HEAR A SERMON

Paul here says that when they first arrived in Thessalonica, they preached the gospel. He goes on to commend the Thes- salonians for how they heard him. They received the message proclaimed, not as the words of men—even though they were the words of men—but as the Word of God Himself.

You have no doubt noticed that when I read the text I am going to preach from, I preface it with “these are the words of God.” The Scriptures are the Word of God. When you open your Bible, you don’t have to hunt around in or- der to try to find something God said. He said it all. But there is a theological school of thought (neo-orthodoxy) that teaches that the Bible is the place where you might encounter or meet with the Word of God (and then again, maybe not). This is obviously deficient, but we can take an illustration from it. That is not how to approach the Bible, but it can be a helpful way to approach a sermon.

When a minister of the Word, lawfully called and set apart, stands before you with an open Bible in order to expound what it says, you should prepare your hearts to encounter the Word of God. You should come to worship expecting Christ to speak to you. Evangelical sermons are not the Bible, stem to stern, obviously not. But something happens there, and it is a profound work of the Spirit.

“If any man speak, let him speak as the oracles of God” (1 Pet. 4:11).

“How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” (Rom. 10:14).

So when the sermon accords with the text, and the people are listening in faith, then Jesus Christ is speaking to His people.

The Second Helvetic Confession puts it this way: “The preaching of the Word of God is the Word of God” (Ch. 1).

“The true idea of preaching is that the preacher should become a mouthpiece for his text, opening it up and applying it as a word from God to his hearers . . . in order that the text may speak . . . and be heard, making each point from his text in such a manner that [the congregation] may discern [the voice of God]” (Westminster Directory)

PERSONAL ENCOUNTER

The Scriptures are not embarrassed to offer us staggering rewards in the next life for faithfulness in this life. This has been mocked by some (“opiate of the masses”) and thoughtlessly pursued by others, as if God were going to give them a chest full of gold doubloons for having been such good boys. Now the fact of the promised rewards is undeniable, but we also have to consider the nature of the rewards. They are all bound up in personal relationships. Paul says that his crown is made up of Thessalonians. They were his hope, joy, and crown of rejoicing. They were his glory and joy. This is more like a wedding day than a pay day. The relationship is the reward.

Consider how this flows out from what was said just before this. When the gospel is preached in power, that means that Christ Himself meets with His people there. And when Christ meets with His people, His people also meet with His people. This is how fellowship in the Spirit arises. One Lord, one faith, one baptism. One body, one Spirit.

CHRIST AND A YARD SALE VIOLIN

Sermons are not sacraments, but I think it is fair to say that they are sacramentals. A sermon is not a lecture, or a talk. It is not a chat about the things of God. It is a declaration, and unless Christ picks it up and uses it for His intended purposes, a sermon makes the hollowest sound a mortal has ever heard. Christ speaks with authority, and not as the scribes (Matt. 7:29). But He has so much authority that He can even pick up a scribe and do wonderful things through him. Every mortal preacher is in this position. Remember how Paul once cried out in a holy despair (2 Cor. 2:6). Who is sufficient for these things? The best preacher in the world is nothing more than a fifteen-dollar yard sale violin. But when Christ picks that thing up, He astonishes the world with the music He can make.

Christ is the revelation of God Himself, and He cannot be other than what He is. He is the revelation. He is the manifold grace of God. When He is preached, there He is made manifest. Christ is present.

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True Ministry (1 Thessalonians)

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Introduction

When we get to the second chapter of this epistle, the apostle Paul reminds them of how it was that the gospel was first brought to them. We know that Paul was there for three successive sabbaths, and we can see here just how much authenticity can be contained within such a short space of time.

The Text

“For yourselves, brethren, know our entrance in unto you, that it was not in vain: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention . . . ” (1 Thess. 2:1–12).

Summary of the Text

Paul begins the second chapter by reminding the Thessalonians how Paul and his companions had first arrived in their city, and how it was not a vain entrance (v. 1). Even though they had been shamefully treated at Philippi (Acts 16), that did not make them hesitant in Thessalonica, even though there was much turmoil (v. 2). Paul then moves into a description of their ministry approach, which is a paradigm of true ministry. They were not deceitful, they were not unclean, they were not tricky (v. 3). Since God had entrusted them with the gospel, they spoke as men who needed to please the God who sees the hearts of all men (v. 4). Paul then swears here—as God is witness—they did not flatter, and they did not use ministry as a blanket to hide their greed (v. 5). Although as an apostle he could have set up an expense account, but they did not. They did not seek to be a burden, and did not seek for glory, from the Thessalonians, or any others (v. 6). Rather, they were gentle with them, the way a nursing mother is (v. 7). Because the Thessalonians were dear to them, they sought to impart the gospel to them, along with their own souls (v. 8). He reminds them of how they labored night and day in order to avoid being a financial burden, and in order to be able preach the gospel for free (v. 9). You are witnesses, Paul says, and then he swears again—God is also witness—how holy, just, and unblameworthy they were (v. 10). They knew how much like a father they were, in exhorting, and comforting, and charging (v. 11). The point was that the Thessalonians might learn to walk worthy of God, the same God who called them into His kingdom and glory (v. 12).

Glory, Gold and Girls

When ministries go astray, it is very common for the problem to be located in one of these three areas. And because sins are like grapes—they come in bunches—it is not unusual to find that ministries shipwreck because of all three. It is striking that Paul, when recounting the blameless nature of his ministry among them, touches on all three points.

First, we see that Paul says “nor of men sought we glory” (v. 6). Second, he also says (repeatedly) that they did not have a cloak “of covetousness” (v. 5). They were not financially burdensome (v. 6). They labored night and day to prevent the expenses from falling on the Thessalonians (v. 9). And third, Paul says that their appeal did not make room for “uncleanness” (v. 3). He uses this word in a sexual sense a little bit later in the epistle (1 Thess. 4:7), and his use is overwhelmingly sexual in other places (Rom. 1:24; 2 Cor. 12:2; Gal. 5:19; Eph 4:19; Eph. 5:3; Col. 3:5). So the ministry is not to be used as a means of meeting girls.

A Mother and Father in Ministry

The way God created us, children require both a father and mother. The demeanor that is characteristic of both father and mother are supposed to be present in godly ministry. We see that clearly in this passage. Let’s start with mothers (v. 7). The ministers and leaders in the church are supposed to be kind and gentle (epios) as they care for the flock. They are supposed to do this as a nursing mother (trophos) would behave as she cherishes (thalpo) her children. What we are talking about is the epitome of tenderness. All of this is stereotyping, of course, and perfectly monstrous.

At the same time, ministers are also supposed to be fathers in the church (v. 11). You remember, Paul says, how we behaved in your midst as fathers do with their children. The three characteristics of this kind of paternal care that Paul mentions are exhortation, encouragement, and charging. The ministry team at Thessalonica wanted the Thessalonians to stand up straight. We see later on in this letter that this is exactly what they did do.

The Grace of Walking Worthy

This section concludes with Paul explaining the whole direction of his pastoral ministry with the Thessalonians, which lines up nicely with the direction of his pastoral ministry with allbelievers, as we see elsewhere in his epistles. He wants to present every man perfect or complete in Christ. That is what he is after (Col. 1:28). He is not aiming low.

In this place, God had called the Thessalonians into His kingdom and glory (having done so entirely by grace), and then he crowns this comment by saying that the Thessalonians had been exhorted to walk worthy of God. But break this down, and reflect on the deeper meaning that has to be here. How is it possible to walk worthy of grace?

Doesn’t grace mean that we are unworthy? Doesn’t worth mean that it is not grace? There really is a mystery here. Jesus tells us that after we have done everything that He requires of us, we should respond by saying we are worthless servants, and only did what was required (Luke 17:10). But this same Jesus says, also of a servant who did what he should have done, “well done, good and faithful servant” (Matt. 25:21, 23). What is it to be worthy in the light of God’s grace? It is to know that you are not worthy, and in that knowledge, by faith alone, to stand up straight. You are standing in Christ, so stand up.

Here is the paradox in a nutshell: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). What do we need? We need mercy and grace. Where do we come? We come to the throne of grace. How do we come? Not crawling on all fours—we come boldly. This is a knot that no sinful man can untie. The only one who could untie it is Jesus Christ, which He has done, and He is the only reason we stand.

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Much Assurance in Trouble (1 Thessalonians)

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Introduction

Philosophers call one branch of their discipline epistemology. This is the branch of philosophy that seeks to answer the question of how we know what we know. And how do we know that we know that? For them it is a matter of figuring out an intellectual problem, which is a big part of their problem. Knowledge is grace. It is a gift. It is the kindness of God.

The Text

“Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father . . .” (1 Thess. 1:1–10).

Summary of the Text

Paul begins with his standard greeting of grace and peace (v. 1), but in this he is joined by Timothy and Silvanas, who was probably Silas (v. 1). The church of the Thessalonians was located in God the Father, and in the Lord Jesus Christ (v. 1). Paul always gave thanks to God for them in his prayers (v. 2), never forgetting what a hard-working bunch of Christians they were in the sight of God (v. 3). They were characterized by the work of faith, the labor of love, and the patience of hope. Paul was confident of their election by God (v. 4). Not only did he know their work, he was confident that they also knew his. They knew what kind of men Paul’s group had been. The gospel came to them, not just in words, but in power, in the Spirit, and in much assurance (v. 5). They decided to follow Paul’s band, and the Lord also, having received the word in much affliction (v. 6). Notice that the same word is used to describe much assurance and much affliction. The two go together. They also received it in the joy of the Holy Spirit, which also is fitting (v. 6). They were good examples to all believers throughout Macedonia and Achaia, which was northern and southern Greece (v. 7). Word about their faith spread even past Greece to regions beyond (v. 8). What spread was news about their faith in God so that Paul did not need to say anything—although he probably would have. They tell Paul the story of how the Thessalonians received him, and how they turned from idols to the living God (v. 9). They also had been taught to wait for the Son from heaven, the same one whom God raised from the dead, and who delivered us all from the wrath to come (v. 10).

The Church in Thessalonica

When Paul and Silas first came to Thessalonica, they went to the synagogue of the Jews, and Paul reasoned with the Jews there for three consecutive sabbath days (Acts 17:1-2). He reasoned with them from the Scriptures, showing how it was necessary that the Christ needed to suffer and rise from the dead, and that Jesus of Nazareth was in fact that Christ (Acts 17:3). Some of the Jews believed, and a lot of Greeks, and more than a few of the leading women in the city (Acts 17:4). These were the people that Paul is writing to in our letter.

But the unbelieving Jews were moved with envy, it says (Acts 17:5), and so they got some unsavory fellows from Rent-a-Mob, and set the whole city in an uproar. They hauled Jason and some other brothers to the rulers of the city (Acts 17:6). They made some jumbled accusations (Acts 17:6-7), enough to trouble the city rulers (Acts 17:8). The officials took some sort of security from Jason and the others and let them go (Acts 17:9), and Paul and Silas were sent off to Berea by night (Acts 17:10).

Knowledge is a Gift

“The fear of the Lord is the beginning of knowledge: But fools despise wisdom and instruction” (Prov. 1:7) “For that they hated knowledge, And did not choose the fear of the Lord” (Proverbs 1:29) “The fear of the Lord is the beginning of wisdom: And the knowledge of the holy is understanding” (Proverbs 9:10).

The first stair step of knowing rightly is to know God rightly, and to fear Him. To hate knowledge is the same thing as not choosing the fear of the Lord. And knowledge of the holy is the foundation of all understanding.

Your knowledge of things is not your attainment. A baby is born knowing how to suck—did he figure that out? Knowledge is a grace; knowledge is a gift.

Much Assurance

When the gospel comes in power, it brings much assurance (v. 5). But it is also true that when the gospel comes in power it disrupts the status quo, and if there is one thing we know about the status quo, it is how much it dislikes being disrupted. The status quo hates that.

Remember how the church at Thessalonica was planted. Paul came to town and preached the gospel for three successive sabbaths. In that short space of time, the Thessalonians received the word, with much assurance, in the midst of much affliction. A biblical epistemology has little or nothing to do with sitting quietly in a library somewhere, thinking great and lofty thoughts.

And what was accomplished in the course of those three weeks? They were delivered from the wrath to come. What was riding on which way they broke during those three weeks—quite an inadequate time for extended research, don’t you think? There was study and research all right (Acts 17:2). Paul did reason from the Scriptures. But then there came a time—and it was a very brief time—when he rolled up the scroll and asked them what they thought of Christ. Did the Christ have to suffer and rise? And this Jesus of Nazareth—was He this Christ? The train is leaving, and if you stay here the wrath of God remains on you (John 3:36).

And so, friend, what do you make of Christ?

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The Shape of Trinitarian Community

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Introduction

The Trinity is the source and archetype of true Christian community: “truly our fellowship is with the Father and with His Son Jesus Christ” (1 Jn. 1:3). We have been made alive together, and the resulting community is a glorious part of the riches of His grace (Eph. 2:5-6). But we want our fellowship to be shaped by the Bible and not whatever we (or our culture) assumes it to be.

The Text

But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing (1 Thess. 4:9-12).

A Summary of the Text

Paul says that the Thessalonians have “brotherly love” down really well because they were taught by God Himself (1 Thess. 4:9). Apparently, Thessalonica had become something of a center of Christian community, as they had become examples in Macedonia, Achaia, and “in every place” (1 Thess. 1:6-8). They had also been granted the ability to share that brotherly love with many outside their immediate community, “toward all the brethren who are in all Macedonia” (1 Thess. 4:10). Paul urges them to increase more and more while pursuing quiet lives, minding their own business, and working with their own hands, just as the apostles had commanded them (1 Thess. 4:11). He says that they need to remember this for the sake of their witness to those who are outside the Church and so no one will be in need (1 Thess. 4:12).

Quiet Lives

For many of you with vans full of kids, you wonder what Paul could have possibly meant by a “quiet” life, but I don’t think Paul is talking about word count or decibel levels so much as he is talking about joy count and peace levels (cf. Ps. 131:2). The same word is used by Peter to exhort Christian wives to cultivate a “gentle and quiet spirit” (1 Pet. 3:4). In the context of marriage, fellowship grows as each spouse draws closer to Christ. The point here is that the goal of all Christian community is winning others closer to Christ not to ourselves or our own agendas. This is Christian love. If someone else comes closer to Christ they will have necessarily come closer to others who are also in Christ, but that is a secondary blessing and not the primary goal. So a quiet spirit and a quiet life are characterized by a recognition of the presence and agenda of God and restingin Him and His plans for our community life. The verb form of the same word (quiet) is used to describe keeping Sabbath in one place (Lk. 23:56). A quiet life is a life driven by Christian Sabbath, which is why we rest on first day of the week. The finished work of Christ grounds all of our labors: we work because God has already accepted our works (Eccl. 9:7), and so we work for Christ, not as man-pleasers (Col. 3:23-24). A quiet life insists that true community is only in and through Christ. A quiet life leaves space and time for Christ to be the center.

Elsewhere, Paul instructs Timothy that the churches should pray for civil magistrates, “that we may lead a quiet and peaceable life” (1 Tim. 2:2-4). And notice that Paul once again connects this to all men being saved and coming to a knowledge of the truth. “Better is a dry morsel with quietness, than a house full of feasting with strife” (Prov. 17:1). A fair bit of striving is rooted in an idolatry of community, demanding of people or a graven-ideal what they were never designed by God to give. “Better a handful with quietness than both hands full, together with toil and grasping for the wind” (Eccl. 4:6). We want our community to be marked by a quiet and confident exuberance in Christ, not a toiling and grasping after the wind of human intimacy (1 Cor. 13:12).

Mind Your Own Business

For some reason, this particular exhortation doesn’t make it into most of the Christian community books, but it really should be in one of the early chapters: mind your own business. This doesn’t sound very hospitable, friendly, or evangelistic. But Paul explicitly says that we must mind our own business in order that we may walk in an orderly, decent way towards those who don’t know Jesus (1 Thess. 4:11). Proverbs says something similar: “Seldom set foot in your neighbor’s house, lest he become weary of you and hate you” (Prov. 25:17, cf. Prov. 27:14). “Also do not take to heart everything people say, lest you hear your servant cursing you. For many times, also, your own heart has known that even you have cursed others” (Eccl. 7:21-22, cf. Prov. 19:11). Minding your own business is not a charge to be rude or self-centered or thoughtless, but it is a charge to focus on the things God has given you to do and not add your own gas to your neighbor’s grease fire (Prov. 26:17). Also, be aware that what sometimes passes for “community” is actually a form of laziness. It’s sometimes easier to be worried about other people’s problems than facing your own, easier to reach out to people you don’t know, and meanwhile God has put people in your own home for you to love, feed, serve, help, and bless: “if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (1 Tim. 5:8). Hospitality and friendship should be an overflow of the fellowship you have in Christ. Be diligent in loving your people so that there is no lack in your home or anywhere else (1 Thess. 4:12). And none of this justifies being a bad neighbor or shutting your heart to a brother in need when you have the means to help (1 Jn. 3:17).

Work With Your Own Hands

Reading between the lines, the Thessalonians were so good at “brotherly love,” they attracted freeloaders and busybodies. Paul reminds the Thessalonians earlier in this letter of his example of labor and toil: “laboring night and day, that we might not be a burden to any of you” (1 Thess. 2:9). By the time Paul wrote his second letter to the Thessalonians, he needed to be even more explicit: “For even when we were with you, we commanded you this: if anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies” (2 Thess. 3:10). Paul says Christians should not keep company with people like that (2 Thess. 3:14). Likewise, Paul warns Timothy that young widows left to themselves, often learn to be idle, going about house to house, becoming gossips and busybodies (1 Tim. 5:13) – and no doubt some did so in the name of “building Christian community.” Didn’t the early Christians in Acts have all things in common, breaking bread from house to house (Acts 2:46)? Yes, they did, but that was a temporary stopgap addressing the unexpected Pentecost vacation extensions for many out of town guests and many residents were also preparing to leave Jerusalem, and the apostles really had their hands full with the attendant difficulties and Facebook didn’t even exist yet. But the standing gospel command is clear: “Now those who are [busybodies] we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread” (2 Thess. 3:12, cf. Eph. 4:28).

Conclusion

Jesus is the bread of life for the life of the world, and you are not, and neither is any other person in this world. Christ ministers His life to the world as “every part does its share” (Eph. 4:16). This means fixing your eyes on Jesus, the source of all Christian community and resting in Him, eating your bread with joy and drinking your wine with a merry heart because God has already accepted your works. This means minding the business God has assigned to you: building your house, loving your wife, serving your husband, encouraging and training your kids, being a blessing to your roommates, practicing hospitality, and looking for ways to serve and encourage others to do the same. This is brotherly love, and this is the shape of Christian community.

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