A Welcome Word

Now admittedly not every passage of Scripture speaks specifically of Jesus. However the central focus of the Bible is the person and work of Jesus Christ. This has significant implications for preaching the Word. Bryan Chapell shows the importance of seeing the grace of Jesus Christ in every biblical text, including the Old Testament, used by the preacher:

Thus a commitment to expository preaching will also be a commitment to evangelistic preaching. This conclusion is not to suggest that every expository sermon will be evangelistic. It does suggest, however, that every expository sermon will ultimately point people to the Lord Jesus Christ.

1 Thessalonians 2:13

If the Bible is the Word of God, then we must acknowledge three things: it's true and timeless, it transforms, and it can be trusted. The Bible affirms all three: Concerning its truthfulness, David says that God's law is "perfect" (Ps 19:7). Isaiah declares that it is timeless. Flowers wilt and grass dies, but "the word of our God remains forever" (Isa 40:8). Peter points to its transforming work. He says that we "have been born again—not of perishable seed but of imperishable—through the living and enduring word of God" (1 Pet 1:23). The psalmist says it can be trusted as "a lamp for my feet and a light on my path" (Ps 119:105).

The Thessalonians longed for a word in which they could believe. In their city, talk was abundant and cheap. The empty rhetoric of the cult leaders and false teachers was powerless to transform their hearts. When they heard Paul's message they were drawn to it. They heard it, they understood it, and then they gladly welcomed the Word into their lives.

They received the Word as not just another human message. The word received carries the idea of objective acceptance. When they heard the message, they connected with it intellectually. It made sense.

47One of the best ways to deal with objections to the gospel is to preclude them. As wise preachers, you will prepare your messages with your audience in mind. While the text must always shape the message, knowing your audience helps you to explain the passage adequately and illustrate it appropriately. Paul never altered his message, but he did vary his approach in preaching his message.5 For example, when he was at the synagogue in Antioch he appealed to intellectual Jews by talking history (Acts 13:16-21). When he was in the marketplace in Athens he quoted well-known poets by talking philosophy (Acts 17:22-31). In the rural "backwoods" of Lystra he pointed around at the world and talked nature (Acts 14:15-17). Regardless of where he preached, his aim was to tear down any barriers that would prevent an honest hearing of the gospel.

Luke describes Paul's arrival in Thessalonica: he "reasoned with them from the Scriptures" (Acts 17:2). He dialogued (Gk dialegomai) with the Jews about the gospel. Luke does not give specifics about this dialogue, but from what is known about his preaching, you get an idea of his approach. He did not take the "silver bullet" approach where the message only travels in one direction. Paul often began his preaching in the synagogue because it provided fertile ground for an open give-and-take about the gospel. He endeavored to engage people with the message.

Most of us know that there is a difference between hearing something and heeding something. We may know intellectually what we should do, but that knowledge never translates into action. Knowing what to do and not doing it can be dangerous. James even goes as far as to say that "it is a sin for the person who knows to do what is good and doesn't do it" (Jas 4:17). Despite knowing the dangers of not doing the right thing, we may find ourselves repeatedly doing the wrong thing. For instance, we drive and text even though we know the dangers involved. Or we have an extramarital affair, knowing beforehand that sexual immorality destroys marriages and ruins lives. We know from personal experience that receiving the right message is only the first part of the equation; doing something about it is the other part.

48The Thessalonians got the message, but then the message got them. They not only received the word, they also "welcomed" the word. The objective message that challenged their thinking also changed their hearts and transformed their living. When you move from an intellectual grasp of the truth to an internal reception of the truth, your life will be radically changed. This happened in Thessalonica. The entire first chapter of 1 Thessalonians paints a vivid picture of how the gospel can transform a people and influence a city. As Hiebert so aptly puts it, "No humanly contrived message can produce such results" (Hiebert, 1 and 2 Thessalonians, 115).

When you embrace God's Word internally, it "works effectively" in you. It accomplishes its purpose. God's Word has the power to accomplish what no human message could ever do—it can renew one's life (Ps 19:7). However, the best that any man-made system can do is to provide empty promises. The allurements of sin and the deceptiveness of religion invariably lead you down a dead-end street. Many years ago, Dr. R. G. Lee told the story of a young man called the "Chief of the Kangaroo Court." Lee's extensive radio ministry carried his sermons into thousands of homes. As you can imagine, he developed a large following of critics who would regularly send him letters of insult and criticism. Many of the letters were signed by the same individual—"The Chief of the Kangaroo Court." Whoever this individual was, he was not fond of either Dr. Lee or the message he proclaimed. One night Dr. Lee received a telephone call from a local hospital requesting that he come quickly to visit a dying young man who had requested his presence. Inquiring as to who this young man was, the nurse replied, "He told me to tell you that he is the 'Chief of the Kangaroo Court.'" When Dr. Lee arrived in the young man's hospital room, it was apparent that the young man was going to die. Dr. Lee asked him why he requested for him to come. The young man sat up in his hospital bed and exclaimed, "I sent for you because I know you go up and down the land and talk to many young people. And I want you to tell'em, and tell'em every chance you get, that the Devil pays only in counterfeit money" (Lee, "Payday Someday").

That story illustrates perfectly the bankruptcy of this world's system, including its philosophies and religious practices. This is why the gospel is so countercultural. It exposes the hypocrisy and emptiness of every man-made attempt to find fulfillment, meaning, and purpose apart from God. We can see now why the Thessalonians were drawn to the 49gospel. It was so dramatically different from every other message that they had heard. Concerning this, John Phillips writes,

1 Thessalonians 2:14-16

Read verse 14 very carefully and allow it to soak in. Paul writes, "For you, brothers, became imitators of God's churches in Christ Jesus that are in Judea" (2:14; emphasis added). Did you catch what Paul just said? He said that they became imitators of the churches in Judea. Something happened to them. When they followed Christ, their lives changed. No one had to teach them the importance of church membership. They immediately identified with the people of God. This was no small thing. As you will see in what follows, to identify with God's churches in Judea was to identify with their suffering. The Thessalonians were willing to go the distance for Christ, even if it meant persecution, pain, and suffering. The only possible explanation for such a transformation was the power of God at work in them.

Why would Paul commend the Thessalonians for becoming "imitators" of the Judean churches? A little background will help to answer this question. The Judean Christians were the object of intense persecution and suffering. Much of this persecution began as a result of Paul's intense hatred of Christians prior to his conversion (Acts 8:1-3). However, even after Paul was out of the picture, the persecution did not end (Acts 12:1-4). Although there is little insight into the exact 50extent of the persecution to which Paul referred, we can be certain that it existed. Of course, Jesus warned his disciples that this would come to pass (John 15:18-25). Now that the Thessalonians had declared their loyalty to Jesus, they too had become objects of hatred and persecution. But why would Paul commend them for this? The answer is quite simple: the Thessalonians were willing to suffer for Christ. Jesus changed their affections. Like Paul, they no longer counted their life to be of any value to themselves (Acts 20:24; Phil 3:7-8). Followers of Christ do "not love their lives in the face of death" (Rev 12:11).

A fitting illustration of how Jesus changes our affections is found in chapters 11 and 12 of Luke's Gospel. Jesus had just called out the Pharisees for their hypocrisy. Like stealthy hunters after their prey, the irritated Pharisees had set a trap to catch Him (Luke 11:54). The stakes were high and the intensity was escalating. Sensing the disciples' growing concern for their own safety, Jesus repeatedly tells them not to fear.6 "Don't fear those who kill the body, and after that can do nothing more," Jesus said. "Indeed the hairs on your head are all counted. Don't be afraid; you are worth more than many sparrows!" (Luke 12:4, 7). He then proceeds to tell them that their security is not in their rhetorical ability (Luke 12:11), the amount of money in their wallets (Luke 12:15), how much food is in their pantries, how many clothes are in their closets (Luke 12:22-23), or how much money they have in the bank (Luke 12:33-34). Jesus wants His disciples to recognize that the affections of God's people are strikingly different from those of the Gentile 3orld. Instead of seeking earthly stuff, they should be seeking a heavenly kingdom.

Paul did not mince words in his disdain for the Jewish nation's vitriol for Jesus. Compared to the commendation he gave to the Thessalonian Christians, his tone is noticeably different when he describes the Jews as the ones

For him there is no doubt that the Jewish people were ultimately behind the death of Christ (see Luke 23:1-25). Paul's harsh words, however, must be viewed in the larger context of his ultimate view of the Jewish people (see Romans 9-11). On one hand, he knows that their judgment is just (1 Thess 2:16). Yet on the other hand, he longs for their salvation (Rom 10:1). No other nation was exposed to the light of the gospel like the Jewish nation. And still they martyred their prophets and rejected their Messiah. They were guilty of trying to extinguish the "light for revelation to the Gentiles" and to destroy the "glory" of the people of Israel (Luke 2:32).

With great privilege comes great responsibility. The Jewish people were like the person who would rather sit in darkness than investigate the small ray of light peeking through a crack on the other side of the room. Such is the case for all people who reject the gospel. Whether we have been raised in godly homes, attend a church only once a year, or live in a remote jungle, we are without excuse if we fail to put our trust in Jesus Christ. The light of the gospel shines brightly, but those who refuse to walk in its light will face their just judgment.

As harsh as Paul's words are in these closing verses, there is still a glimmer of hope. He used to be just like the Jews that he described until the day that he saw the light of the gospel (Acts 9:1-5). Unlike his fellow countrymen, he walked into the light of Christ (Acts 9:6-9). Like the Thessalonians, he welcomed the Word into his life. For him this also was no ordinary word. This was the Word made flesh (John 1:14). What Paul could not do for himself, God did for him. Jesus gave His life to save Paul's life. And He has done the same for you. That is the gospel. "But God proves His own love for us in that while we were still sinners, Christ died for us!" (Rom 5:8).

Surveys show that many Christians who claim to value their Bibles know little about what is in them. Hence, one of the greatest tragedies of the church is the wide divide that exists between what some people say about the Bible being important and how often these individuals actually open and read what their Bibles have to say. The Christian life is not about accepting Jesus; it's about following Jesus. And following Jesus requires that we submit to a whole new agenda. Thus it is impossible for 52anyone who claims to follow Him not to be interested in what Scripture teaches. Concerning this, Calvin wisely notes that with the acknowledgement of the divine nature of Scripture comes a readiness to obey:

So then, what does it mean to "welcome" the Word? Here I conclude by making two brief observations. First, we must recognize its origin. Because the Bible is the Word of God, there is no higher court of appeal than that of Scripture. Thus we must delight in its message, recognize its authority, and proclaim its message. Second, we must obey its instruction. Scripture "works effectively" in the lives of those who submit to its authority and follow its instruction (2:13). It's one thing to recognize its divine authority, but it's another thing to acknowledge its sufficiency. If we believe that the Bible is inerrant, then we must also believe that it is totally sufficient to fulfill its purposes.