Spiritual
Courage
1 Thessalonians 2:1–2
Opening Prayer
“Father, it’s a great privilege we have to come together before Your
Throne of Grace and to ask Your guidance and direction
on our time fellowshipping together in the study of Your Word, focusing on what
You have revealed to us. We know that it has been revealed to us through the
agency of God the Holy Spirit and the human authors to teach us, to challenge
us, to rebuke us in areas of wrong thinking and to put us on the correct paths
of righteousness.
Father, we pray that You would open our eyes to
the truth of Your Word and challenge us with what we study today. Father, we
also continue to pray for our nation. We pray for godly leaders, leaders who
understand and know Your Word and who will have the courage of their
convictions to step out and to lead us, both in terms of local politics, as
well as in state and federal politics.
We are desperately in need of insightful leaders who have the boldness,
who have the courage to take a stand and to lead us out of the morass that
we’ve been in as a result of years of secular humanism, years of relative moralism, and years of rejection of Your Word. The only
hope we have as a nation is through Your grace
changing things and turning us around.
Father, we pray that You would help us to focus
and think through what we are studying in this class. We pray this in Christ’s
name. Amen.”
We’re continuing our study in 1 Thessalonians and we are now in 1
Thessalonians, chapter 2. In the first chapter we focused on a number of things
but primarily we took time to focus on the spiritual skills that have been
given to us in the pages of Scripture.
These ten spiritual skills are basically a summary of the different ways
God has provided for every believer in the Church Age to live and to surmount
problems and challenges and difficulties that we have in this life. The
greatest challenges we have are still fighting the three basic enemies that are
set forth in Scripture.
The first is the devil, Satan. Satan is, as Hal Lindsey put it in the
title of his book, alive and well on planet earth. 1 Peter 5 says
that “he goes about like a roaring
lion, seeking whom he may devour”. He is the archenemy of God and of the
Lord Jesus Christ and of every single believer walking on the face of this
earth.
Satan’s thinking, the kind of thinking that energized his rebellion
against God, focuses on two things. It focuses on his own pride, his own
arrogance, his own self-will, asserting it over
against the self will of God. On the other hand, it also focuses on his
antagonism against God. If you like alliteration, it’s arrogance and
antagonism.
The thought systems that are built upon arrogance and antagonism are the
primary thought systems of the world: human philosophies, human religions, whether
they’re secular atheism or involved in the high ritual of Roman Catholic
theology that is divorced from the Scripture or whether it’s involved in
Buddhism, Hinduism, Islam, or Mormonism.
These are all systems of thought based on number one, arrogance. They
emphasize human ability to somehow solve problems, to solve the basic problem
of sin in the life and to somehow impress God with their basic goodness.
They’re grounded on arrogance and also grounded on antagonism that is
antagonism to the Word of God and antagonism to the truth of Scripture.
Every one of these systems either overtly or covertly rejects the
Scripture and the sixty-six books of the Bible as the Word of God. That’s
thirty-nine Old Testament books and twenty-seven New Testament books. They
either overtly reject that or covertly reject it. You often have cults such as
Jehovah’s Witnesses, Mormons, and several others who come along and say, “Well
we think that’s the Bible, but we’ve got a newer version. We’ve got a corrected
version and a better version.”
They always, say “yes, but”. With that “but” they sacrifice and they
minimize and they show disrespect for the Word of God. This is the environment
in which Christians live and exercise. This is where we have our lives. We’re
living in these systems of thought.
The Bible describes all of these various systems of thought that are
grounded upon arrogance and antagonism as the world system. There are many
different manifestations of the world system. You have manifestations in the
world system in these religions I’ve just mentioned but also in philosophies.
You have all kinds of philosophies now after thousands of years of human
intellectual activity. Basically we summarize them as rationalistic
philosophies that think that the human mind is capable of understanding all of
the breadth and width and complexity of the universe.
We have those who reject rationalism and put their emphasis on forms of
empiricism and think that the human mind is capable of correctly interpreting
all data. We also have those that think that neither rationalism nor empiricism
provides an answer but the answer is found in just our own intuitive ability.
That’s called mysticism. It says that somehow we can get in touch with the
heartbeat of an impersonal universe.
Religions all flow out of those kinds of ideas, as do world
philosophies. Christians, as the Lord Jesus Christ said, are in the world. That
is, we are called to minister within this framework of the cosmic system.
Various cultures have been produced, whether you’re talking about the culture
of India that’s produced from the religious system of Hinduism or whether
you’re talking about the cultures in other Asian countries that are the result
of Buddhism or whether you’re talking about African cultures based upon spiritism, animism, and other forms of polytheism. All of
these different cultures have religious foundations and the cultures are a
result of that.
You had the same kinds of things in the biblical world, the ancient
world. You had all kinds of different philosophical systems as well as
religious systems and it was into that milieu that the Apostle Paul and his
companions took the Word of God, the absolute truth of the living God of the
Bible. The God of Abraham, Isaac, and Jacob. The God who is called “I Am”, who has no beginning and no ending.
This is the God, whose gospel, whose good news, they took to the world.
That immediately engendered a confrontation of truth against error,
taking the good news of Jesus Christ into the world.
But there’s a third enemy. That third enemy the Bible calls the flesh.
That’s a reference to our sin nature, which is basically oriented towards
arrogance. That’s the core value of the sin nature. It’s me first. It’s all
about me. It’s arrogance. It’s I am. It’s what I want. That drives the nature
of every single human being.
This causes us to gravitate immediately toward areas of our comfort zone
where we are also dominated by fear. Fear was the very first emotion that was
expressed about the fall of Adam and Eve. Every day in the Garden of Eden the
Bible says God held a Bible class for them, instructing them about this
magnificent creation which He has provided for the human race. So every day God
came to talk with Adam and Eve.
One day He came and He couldn’t find them. They were hiding. Of course,
God knew exactly where they were. He said, “Where are you?” The reason He asked
the question wasn’t to discover something He didn’t know, but to point out that
they were not where they were supposed to be.
Something had changed. They were hiding from God. Adam said, “Well, we
heard the sound of Your voice in the Garden and we hid
because we were afraid.”
Fear is the counterpart emotion to our own arrogance. Though we’re
setting ourselves up to be the ultimate be-all and end-all of the universe, it
scares us to death. Because of sin we have a profound vulnerability, which we
seek to cover up. We seek to camouflage it as we suppress the truth in
unrighteousness, as Paul says in Romans, chapter one.
As we face these three enemies, we as Christians have been given the
responsibility to go out and have a ministry in the world. The world is going
to be hostile to us and the corollary reaction from our sin nature is fear. We
don’t want to be in a position where hostile people oppose us, hostile forces
who are arrayed against us. We’re afraid of all the threats that may come with
that, all of the ways in which they seek to take away our security, take away
our jobs, take away our homes, take away our lives, and take away our health,
perhaps.
We see this currently today in areas of the Middle East who are coming
under the control of ISIS and this radical Islamic force as they are persecuting, killing, and
torturing Christians. They are destroying anything that is reminiscent of
Christianity.
If you’re going to stand for Christianity, it may put your very life in
jeopardy, just as it did those nine students at Roseburg, Oregon who were
gunned down maliciously by this shooter who asked everyone to identify what
their religious belief was. If they said they are Christians he shot them in
the head.
This just shows that when you take a stand as a Christian you are taking
a stand against the powerful forces of darkness, the forces of Satan, the
forces of the fallen angels, and all of those who are allied with them. Those
who are allied with them under the guise of good works as well as those who are
allied with Satan more overtly as they oppose any and all religion.
This is the kind of world that every Christian goes into. We’ve been
protected from that in this country for the last 300–400 years, ever since the
founding of this country and the first colonists came. They came to establish
an area that would be free of government persecution, free of government
opposition to the gospel, where people could believe what they wanted to
believe without fear of anyone interfering with their religious convictions and
their religious practice in the marketplace, in the public marketplace.
Today we see example after example after example where Christians are
being pushed into a corner, pushed into a closet. They’re being attacked.
They’re being assaulted. They’re being brought into court, simply by putting
forth their religious beliefs.
This is happening in the United States of America.
So Paul is operating in that kind of environment. That’s really a
backdrop to understand some of the very personal things that he communicates to
the Thessalonians in this epistle.
In 1 Thessalonians we find one of the more personal epistles that Paul
writes. In it we get a window into his soul and by application it helps us to
understand some of the spiritual challenges that every one of us face.
We learn five things when we look at Scripture and we think about what
Paul is talking about at the very beginning as he talks about his own ministry.
Number one, we’re reminded that every single believer has a ministry. Every one
of us has a ministry from the second that we are saved, when we are baptized by
God the Holy Spirit and indwelt by God the Holy Spirit and God the Holy Spirit
gives each and every one of us a spiritual gift.
Whether you know what your spiritual gift is or not, you are called upon
by the Lord Jesus Christ to grow in the grace and knowledge of the Lord Jesus
Christ to a place that in your maturation you will begin to serve the body of
Christ, serve the Lord Jesus Christ in the body of Christ in order to be part
of that maturation process that takes place within a local church.
Every believer has a ministry because every believer has at least one
spiritual gift. It may be a more public gift, like the gift of evangelist or a
gift of pastor-teacher. It may be a more private gift like someone who has the
gift of faith. That may be manifest in prayer, in someone who has the gift of
giving, and that’s manifested in privacy. Others are more public.
Then there are those that fall someone in between like people who have
the gift of encouragement. Then there’s the gift of administration. Sometimes
those are visible and sometimes they’re not.
The second thing we see in terms of ministry is that every believer is
expected to grow, to mature in Christ, so they can use that spiritual gift. It
doesn't come fully formed and functional at the instant that we’re saved. It
has to be developed and it develops only as we take in the Word of God under
the teaching ministry of the Spirit of God and then it is God the Holy Spirit
who matures us. Then we express our maturation through these spiritually
enhanced gifts.
The third thing we note is the role of the pastor-teacher. Just like the
role in the early church of the apostle and the prophets, the role of the
pastor-teacher and the evangelist is to equip with the saints to do the work of
the ministry (Ephesians 4:11–12).
The pastor’s role is to equip the saints to do the work of the ministry.
It’s the everyday believer sitting in the pews that carries out the work of the
ministry. Some of you have gifts of mercy and you are the ones who should be
going to the hospitals. You’re the ones who should be visiting families during
the time of loss, the time when someone has died. You are the ones who when
someone is going through a crisis, your gift of mercy is to be used at that
time. That’s not necessarily a publicly known gift.
That’s one of the ways that is expressed. If you have the gift of
giving, again, that is developed as you come to understand what is involved in
the gift of giving so you can order your life so that you can give in the
support of ministries and of the local church.
So the role of the pastor-teacher is to equip the saints through
teaching the Word of God so that we can grow by the grace and the knowledge of
our Lord Jesus Christ. As a result we can properly exercise our ministry.
The fourth point is that the goal of ministry has nothing to do with
numbers. I remember in a church I pastored many years
ago that I had a constant friction with the board of elders. It was an elder
church but it wasn’t necessarily an elder-ruled church. It was more of an
elder-led church but we always took every major decision before the
congregation so it was kind of a blend.
Three of the four elders in the church, or five elders if you counted
me, were businessmen. They were entrepreneurs. There’s something about an
entrepreneur that’s distinctive. They’re extremely independent. They believed
that any and all obstacles could be overcome just through the practice of sound
business principles.
While there’s a certain business dimension to the local church, it’s not
run like a business. You can’t sit down at the beginning of each fiscal year
and establish certain quantifiable measurable goals in terms of how many people
will come, how much money will come in. You can’t quantify the ministry in that
way. That’s where these guys were coming from. That was their worldview from
the culture they operated five or six days a week in terms of their business.
They would always want me to create some kind of business plan and write
out goals and objectives. I would say, “The only thing we can do with any kind
of goal, if it’s a measurable goal, it has to be achievable. We have to be able
to reach that. You can sit down all day long year after year and say you want
to have a growth of ten percent in the church.”
There are churches who do that. These are
church-growth type of churches. They’re not focused on letting the Lord build
the church. They’re focused on their own techniques. You have to remember that
Jesus said He would build His church.
He said that in Matthew to Peter. In Matthew 16 He said, “On this rock I will build My church.” Then
in John 21 he told Peter, “You feed the
sheep.”
We’ve done this so-called backwards now. No one is feeding the sheep but
we have a lot of pastors trying to do Jesus’ job of building the church. You
can’t do that. The Apostle Paul does give us one measurable, quantifiable
standard. He does give us one metric for evaluating our success in ministry.
That’s in 1 Corinthians 4:2 because Christians are all considered stewards.
We’ve been given something. We’ve been given time. We’ve been given
money. We’ve been given a spiritual gift. So we are stewards of that which God
has given us. Paul says, “It is required
of stewards that one be found faithful.”
The criteria for a pastor, an evangelist, and for the everyday person
sitting in the pew are, “Are you faithful to God? Are you faithful to the gift
that God has given you? Are you pursuing spiritual growth? Is that the highest
priority in your life, your relationship with God? Is God going to look at your
life, evaluate it, and ask if you’ve been a faithful believer?” That doesn’t
mean you don’t fail.
Remember, King David failed and he failed miserably, but God said he was
a man after His own heart. We all sin; we all have sin natures and we will fail
many times. God just looks for a heart that is focused on Him. You compare
David with some of the other kings of Judah. Their heart wasn’t for God. They
failed many times in the same way David did, but their bottom line wasn’t, “I
want to please God. I blew it but I want to please God.”
David’s bottom line was, “I keep blowing it but I want to please God.
That’s what really drives me.” God understood that was the motivation of his
soul. That means David was faithful even though he committed all of those sins.
He was basically judged, evaluated by God as being faithful.
Are we faithful to the Word of God? As a pastor I have to ask myself,
“Am I faithful to the education that God provided for me? Am I faithful in my
continuing to improve upon my skills in the original languages? Am I continuing
to read and understand things theologically and understand the Scripture? Am I
faithful in carrying out that mission that God gave me to equip the saints for
the work of ministry?”
If you’re on the other side of the pulpit then your objective is to
learn the Word and apply the Word, to get involved in various areas of service
in the body of Christ. Some are going to be areas that you’re not quite so fond
of and others may be areas where you really excel. I am reminded of a
circumstance, a situation, where someone told me, “I’d love to help. Just what
do you need and I will do it.” At that particular time we were looking for some
folks to volunteer here to help transcribing so I said, “We’re looking for
transcribers.” Later on I found out that this individual said their heart just
stopped. That was the last thing they wanted to do because it was just the kind
of tedious work that drove them absolutely nuts.
That’s fine, but other people know that’s the way they can exercise
their gift of service. God has shaped them in a way that was exactly what they
wanted to do. Not everyone can do every different area of service within a
local church. Not everyone can be a teacher. Not everyone can get up in the
pulpit and do a fabulous job expounding the Word of God, but a lot of folks can
do a pretty decent job of it just because they apply themselves.
Remember that we’re to teach one another. We’re to admonish one another.
We’re to pray for one another. All of these things are part of our stewardship.
The one evaluation point that God has, His one metric is, “Are you faithful to
the Word of God? Are you faithful to your service to Me?
Are you faithful to the way I have gifted you?”
Those points are critical to understand ministry. Then the fifth thing I
want to point out by way of introduction is in 1 Thessalonians 2:2 we get an
insight into Paul’s role of equipping the saints as that pushed him up against
the opposition from Satan and the world system/Satan and the cosmic system.
Every one of us has a ministry. If you’re a mother, if you’re a father,
if you’re a husband, if you’re a wife, if you’re a grandparent, you have a
ministry within your family. You have opportunities within your family to teach
the Word of God. You’re supposed to. You have opportunities within your family
to emulate the Christian life to your children and to be part of that
particular ministry.
When we talk about Paul’s ministry and we’ll get some insight into it
here, it applies to each and every one of us. In 1 Thessalonians 2:1–2 we have
what appears to be one sentence in the original Greek. Let me just read it to
you and we’ll start breaking it down.
He begins by saying, “For you
yourselves know, brethren, that our coming to you was not in vain.
But even after we had suffered before and were spitefully treated at Philippi,
as you know, we were bold in our God to speak to you the gospel of God in much
conflict.”
Now let just stop a minute and just look at what he’s saying. In the New
King James Version they broke this into two sentences. It’s actually a compound
sentence in the Greek that is connected by an adversative conjunction. That’s
if you grew up on Sesame Street, you remember Conjunction Junction. You have words that join things and words
that separate things. The word “but” separates things but it’s still joining
two things that are somewhat contrastive between verse one and verse two.
Verse one is an independent clause and verse two is an independent
clause.
The thing he’s saying in verse one is about our coming to you that it
was not in vain. It wasn’t a meaningless ministry. It
was short. Paul may have only been there as short as five or six weeks. We
don’t know. It probably was not more than three or four months. It was a very
short time but it was an extremely productive time. Ultimately production in
ministry has to do with the work of God the Holy Spirit and not our work. We
are just instruments that God the Holy Spirit uses.
The first thing he’s saying is that when we came to you, it wasn’t
meaningless but he goes on to say but we were bold. Even after what we had gone
through in Philippi, we were bold to speak the gospel to you. These are the two
thoughts he’s developing here. First of all, our coming to you wasn’t
meaningless and second; we were bold to proclaim the gospel to you when we
came.
Let’s just break this down a little bit. He starts off saying, “For you yourselves know [something].”
It’s important to know that in the Greek the verb here OIDA is a second person
plural meaning y’all. When he says this he doesn’t have to say “yourselves”. He
doesn’t have to add that, that’s sort of embedded within the form of the Greek
verb. When you start adding a second person plural reflexive pronoun in there
that is intensifying this.
He’s really making a point of this. He’s saying, “You know this. You
were there. You were witnesses. You understood what went on and you watched as
we ministered to you. You, yourselves, know this.” He uses a Greek word OIDA.
There are two primary words for knowing in Greek. GINOSKO has
the idea of coming to know something. OIDA emphasizes that this is something that has
become reflexive, almost intuitive knowledge within you. That’s what he’s
appealing to here when he uses the word OIDA.
He’s saying, “You know this. You know this instinctively because you
were there and you watched what went on. You know that our coming to you was
not meaningless. It was not in vain.”
Let’s just review a little bit about what happened when Paul came to
Thessalonica. Here’s a map showing the area of Greece. In the ancient world,
the area basically south of this line was Macedonia. In Greek it’s MAKEDONIA.
The area south of there was Achaia. When Paul came over on his second
missionary journey, he came by ship from Troas and landed at the port at Neapolis. The first place that he went was Philippi.
There he faced a tremendous amount of opposition as well and was even
put in prison. Then when he left Philippi, he went down to Via Egnatia here. That’s the yellow line and he went through Apollonia and Tiryns and he ends up over here at Thessalonica.
So this is where Thessalonica is located. It was a major port in the ancient
world and it was right on the Via Egnatia, the axis
of commerce. All the east-west traffic coming out of Europe and then headed
over to Asia and headed to Europe, all of those caravans went through
Thessalonica, as well as Philippi.
This is a major trade route. Commerce is very important but it brings a
lot of different people together. When we see these areas where there was a lot
of commerce we also discover that there was a large Jewish presence. It has a
large business community and this would attract the Jews to that particular
area. You had a group of Jews at Philippi. You also have a synagogue here in
Thessalonica.
We’re told in Acts 17:2 that when Paul came his
custom, his normal operating procedure, was to go to a synagogue. He would
start with the Jews. That was his principle, to the Jew first and also to the
Gentile. Now, why in the world would he start with the synagogue? He would
start with the Jews first of all for a theological reason. It was the Jewish
people that God had called to Himself to be the group through whom the Messiah
would come, to be the ethnic group through whom Scriptures would be revealed
and the group that would be the custodian of Scripture.
The Messiah came to the Jew. Jesus was a Jew. Jesus was a Jewish
Messiah. Because they were the custodians of Scripture in the synagogue, they
studied Scripture. There was already a frame of reference among these Jews as
to who the God of Abraham, Isaac, and Jacob was. There
should also have been a framework for understanding Messianic prophecy, the
promises and the prophecies in the Old Testament that God would send a
deliverer to Israel who would not only deliver them from their sins but would
pay the penalty for sins for the whole world. As Isaiah 53 states, it would be
through Him that many would be justified, would be declared righteous.
Now the pagans, the non-Jews, the Gentiles in the area wouldn’t have any
frame of reference and this is what Paul ran into later on in Athens. He was
trying to find a way to communicate to the pagans who didn’t have any knowledge
of the Old Testament or the God of Abraham, Isaac, or Jacob. So he had to find
a different starting point.
We find that in some of the other places where Paul went. When there was
a Jewish community, he would start there and bring them the good news that the
Messiah had come, that the prophecies and promises of the Old Testament had
been fulfilled in the person of Jesus of Nazareth.
He would begin there, knowing that there would be a percentage of Jews
there who would respond to the gospel. There were probably Jews there that were
already Old Testament believers in the Old Testament sense, still looking for
the Messiah. They would easily transfer over to become Christians and to trust
in the fact that Jesus was the Messiah. So he would begin with a following of
Jewish-background believers.
There would also be in the synagogue a group of proselytes, Gentiles who
in various degrees were seeking God. Some would just be viewed as God-seekers,
sort of like Cornelius over in Acts 10 and 11 and others who had actually gone
through the process of conversion to Judaism. These God-fearers, these
God-seekers among the Gentiles would be prepared. They would be open to
responding to the gospel.
So Paul went to the synagogues and this was pretty standard for his
ministry each place he went. He would go to the synagogue. Then we are told
that for three consecutive Sabbaths he reasoned with them from the Scriptures.
Notice he doesn’t argue theologically. He starts with the Scripture.
He takes them to the Old Testament. He takes them to the Torah and he
explains to them who Jesus is, Jesus of Nazareth, and shows how He fulfills the
promises and the prophecies from the Old Testament.
The main verb that is used here is the verb reason, which is the Greek
word DIALEGOMAI and it is where we get our English word dialogue. It means to discuss
something. It may even mean to debate or to argue vociferously back and forth
over a point, to dispute, to discuss, to consider, to reason, to argue, all of
these are covered by the word DIALEGOMAI.
But he reasoned from the Scripture. His starting point isn’t some
abstract, philosophical principle about the existence of God because he’s
talking to Jews. They already accept putatively the fact that the Bible, the
Torah is the Word of God. So he would reason with them from the Scripture. Look
at these other examples here in Acts.
In Acts 17:17 he’s reasoning with the Jews in Berea and with the Gentile
worshippers in the marketplace daily. That’s at Berea. In Acts 18:4 he reasoned
in the synagogue in Corinth as well as in Ephesus. He went to the synagogue and
reasoned with the Jews. This is his standard procedure.
Now when he’s reasoning with them how is he reasoning with them? The
Scripture doesn’t leave us to just guess as to how he does it. This is further
explained in the next verse. Acts 17:3. The verb DIALEGOMAI is
further modified or explained by two participles that we find at the beginning
of verse 3, explaining and demonstrating. This is what he would do. This
explains the content of his dialogue, the content of his discussion, the
content of his debate with the Jews in the synagogue.
He first of all explained things. This is the Greek word DIANOIGO,
which means to open something up, to unlock something, at times. What was he
opening? He was opening up the Scripture to explain what the Scripture said the
Messiah would come and do. The Messiah was to suffer and rise again.
He’s also demonstrating something, PARATITHEMI,
which means to set something before or to commend something or to set something
out.
So what is he doing? He’s going through the Old Testament Scripture.
He’s opening up the Scripture. He’s explaining what it means and he’s setting
forth the basic things that the Old Testament said would characterize the
Messiah, things like the Messiah would be born of a virgin. Things such as the
Messiah would be born in Bethlehem. The Messiah was to suffer.
Where would Paul go to teach that? He would go to Isaiah, chapter 53 in
order to teach there the suffering Messiah as well as Psalm 22 and other
passages in the Old Testament. He’s following the same pattern that Jesus used
after the resurrection when He sort of veiled His appearance before a couple of
disciples who were on the road from Jerusalem to Emmaus, about a forty-five
minute walk.
They didn’t realize who that was and they were all downcast and
discouraged and depressed because Jesus had been crucified. He was buried and
they had believed in Him and now they were confused. They were depressed and
discouraged and just couldn’t believe what had happened. They didn’t know what
to do.
Jesus came up and without revealing who He was,
He just began to talk to them about the Scriptures, the Old Testament
scriptures, the Torah, the Law, the Nevi’im (the
prophets), and the Ketuvim (the writings).
This is what it refers to in Luke 24:27, “And beginning at Moses [the Torah] and all the prophets [the Nevi’im], He expounded to them all the Scriptures the
things concerning Himself.” There’s a trend among
evangelical scholars today to minimize Old Testament prophecy. You even have
some professors at some of your favorite seminaries, not Chafer Seminary, of
course, but Dallas Theological Seminary, Trinity Evangelical Divinity School,
Denver Seminary, and a number of others who believe that “Well, there might be
one Old Testament Messianic prophecy, maybe two, but we know for sure probably
Psalm 110:1 is the only real Messianic prophecy.”
Jesus wouldn’t agree with that. If that were the only Messianic prophecy
in the Old Testament, then Jesus would have had a short conversation on the
road to Emmaus. That would have taken all of thirty seconds and He would have
moved on down the road. But this is a forty-five minute discussion and He’s
going through all of the Messianic prophecies, in Moses [the Torah] and in the Nevi’im [former prophets such as Joshua, Judges, Samuel,
and kings as well as the latter prophets which include Isaiah, Jeremiah,
Ezekiel, and the twelve].
It doesn’t mention the writings here. Psalms 110 was probably talked
about but the emphasis is on the Torah and the prophets. In Luke 24:44 Jesus
said, “These are the words which I spoke
to you while I was still with you, that all things must be fulfilled which were
written in the Law of Moses [the Torah]
and the Prophets [the Nevi’im] and the Psalms [because that was the
first book in the Ketuvim] concerning Me.” Jesus is giving them Christology 101, the Messiah
in the Old Testament and they understand it.
The emphasis that Paul had in Acts 17 was to show that the Messiah
should suffer and die. This was his standard procedure whenever he would go
someplace, he would always focus on that. We’re reminded that this would become
a problem when he was in the synagogue because in 1 Corinthians 1:23 he said
that the cross was a stumbling block to the Jews. That was always something
difficult for them to get past, was that the Messiah would come and suffer.
It was very clearly there in passages like Isaiah 53, Psalm 22, and
numerous others, that He would be crucified. This was made clear.
There are always going to be two responses whenever we are talking about
the Scripture. We’re going to have a response that is receptive and positive to
the Scripture or we’re going to have a response that’s negative and hostile.
That degree of negativity and hostility may be overcome through time as
we talk about the Scripture. I’ve had situations like that where I witnessed to
someone. They didn’t want to hear it. They were antagonistic to it. They were
unresponsive but God the Holy Spirit took what I said and took His Word and He
used that to convince and convict them of the truth of Scripture. That might
take a year, two, three, five, ten, twenty, and even thirty years for that to
work itself out.
God uses His Word. Think about the Apostle Paul. Thirty seconds before
Jesus Christ appeared to Paul on his way to Damascus, it said he was going to
arrest, imprison, and execute Christians, those who had trusted in Jesus as
Messiah. Fifteen seconds before Jesus appeared to Paul you would have said,
“There’s no way in this life that that radical Christian-hating Pharisee is
going to ever convert to Christianity.”
You would be convinced. You would take bets that he was going to spend
eternity in the Lake of Fire because of his hostility to the gospel. Yet, what
happened? The Lord appeared to him and he responded in faith and he trusted in
Jesus Christ as the Messiah. So just because someone may appear negative today,
may be hostile today, don’t think that they’re the enemy, don’t write them off,
don’t do anything. Continue to pray; continue to talk about the gospel when and
if you have the opportunity.
The positive response is what Luke emphasizes first in Acts 17:4 is that
some of them were persuaded. Now persuasion is something that comes as a result
of your positive decision as you hear evidence at each point when someone
presents something. “The Messiah was born of a virgin.” You hear the evidence
for the virgin birth and you are positive, you want to be persuaded, so you’re
persuaded and then you believe it.
Then you go to the next stage, “He was born in Bethlehem.” What’s the
evidence? You are willing to be persuaded. The evidence persuades you and then
you believe it. There’s a correlation between persuasion and belief.
Then you may reach something and you say, “No, I just can’t quite
believe that He fed 5,000 people with just two fishes and five loaves. Ah, that
just stretches my credulity.” At that point you’re thinking, “I don’t have
enough evidence.” Then you think about it a while and then later on, you’re
persuaded.
Persuasion is what we do as believers, giving people the evidence for
the hope that is in us. That’s called apologetics—APOLOGIA,
which means that we have to understand and control the data and the information
in Scripture and be able to present a rational, logical case for our hope that
Jesus is the promised and prophesied Messiah.
Some of them were persuaded. Then Luke says a great multitude, a huge
number, of the devout Greeks [the proselytes] and not a few of the living women
… Notice he singles out the women and the Gentiles. What’s interesting here is
that in Judaism at that time the men were all on one side of the synagogue with
a wall between them and women were all on the other side. What is happening
here is that the Gentiles and the women are
responding.
A lot of the Jewish men are not responding for various reasons. We don’t
know what the reasons were. Some of them could have had their authority
threatened. They could have felt like they knew the Scripture better than this
upstart former Pharisee from Israel so they weren’t being persuaded.
What Luke points out primarily is a great multitude of the Gentiles and
not a few [an idiom meaning there were quite a few] leading women joined Paul
and Silas. Then in verse 5 we read, “But
the Jews who were not persuaded, becoming envious ...” They were reacting. This is what
you will often find in a hostile reaction is that it immediately deteriorates
into a mental attitude sin of anger, resentment, and if we’re right that the
core emotional sin of the sin nature is fear, then they got an inferiority
complex and they’re fearful they’re wrong.
They’re fearful their prestige will be gone and they’ll be challenged.
When people fear they start striking out in anger, resentment, bitterness,
hostility toward others. They defame people. They will slander people. They
will gossip about people. All of these things are just the consequence of their
reaction, not to you, but their reaction to the truth of the gospel.
So we see those who were positive were persuaded. Those who were not
positive were not persuaded. Instead they became envious.
Then they entered into a conspiracy. We see this today. We hear all
these things from a complicit media about anytime that a Christian says
something, they react. Not long ago, Dr. Ben Carson, who is running for
president, was asked if he would support a Muslim for president. The media just
couldn’t understand his answer. His answer was a personal answer, not a legal
opinion. His personal answer was “No. A Muslim is supposed to give his devotion
to sharia law. Sharia law
is in contradiction to the stipulations of the Constitution of the United
States. You can’t swear to defend the Constitution of the United States and be
loyal to sharia law at the same time.”
That violates a logical principle called the law of non-contradiction.
You can’t swear allegiance to contradictory things at the same time. What
happened was the media, out of their hostility to Christians and to
conservatives, began to slander and malign and attack Dr. Carson. Whenever he
went on a show after that, that’s what they went after. They tried to get him
to back off of what he had said and to change his mind. Very calmly and very
rationally he held his line.
This is what happens. So these Jews go out and they’re not willing to
say, “You have your view. We have our view. We’ll agree to disagree.” There’s a
spiritual conflict here. As long as you’re in the devil’s world, believing the
devil’s doctrines, you’re going to be one of the devil’s disciples. Just like
Paul before he was saved, these religious leaders were just as hostile to Paul
as he had been before he was saved.
So they go out and they look to some real scumbags down around the
marketplace, some people who are criminals, some people who are guilty of fraud
and hoaxes, and violence and they get them together and they pay them off to
start a riot. They want them to gather a mob against these Christians who were
apparently meeting in a home of a man by the name of Jason.
Jason isn’t a Jewish name so this is probably one of the Gentiles. They
surrounded the house and they began to chant and yell. Remember they don’t have
electric lights so they probably had torches. This was probably a mob scene
that threatened the very life of Paul and his companions so he understood.
We read in 1 Thessalonians 2:1 that their coming was not in vain. It
produced results. There were a huge multitude of Gentiles, a number of leading
women, and some Jews that trusted in Jesus Christ as Savior.
This is indicated in 1 Thessalonians 2:13 at the end of this section as
Paul summarizes it. He says, “For this
reason we also thank God without ceasing, because when you received the word of
God which you heard from us, you welcomed it not as the word of men, but as it
is in truth, the Word of God, which also effectively works in you who believe.”
Their coming was not in vain. It wasn’t meaningless.
Paul talks about what had happened prior to this before he came to
Thessalonica. In 1 Thessalonians 2:2 he says, “But even after we had suffered before and were spitefully treated at
Philippi, as you know, we were bold in our God to speak to you the gospel of
God in much conflict.”
This wasn’t a unique or a distinct situation. It was very definitely a
pattern for Paul in Philippi where they were also mobbed and arrested. Their
Roman citizenship wasn’t even sought after. They were beaten with rods, one of
three times that Paul says they were beaten with rods. He was also whipped by
the Jews, forty lashes less one, on a number of occasions. This is all
described in 1 Corinthians, chapter 11.
We see that this is what happened. In Acts 16:22–24, it talks about the
reaction after the mob came. They were taken before the city magistrates and
we’re told that, “The multitude rose up
together against them; and the magistrates tore off their clothes and commanded
them to be beaten with rods.”
This was in Philippi. “And when they
had laid many stripes on them, they threw them into prison, commanding the
jailer to keep them securely. Having received such a charge, he put them into
the inner prison and fastened their feet in the stocks.”
This is one of the kinds of things that can happen when you run into the
buzz saw that is Satan’s world system. It demands physical courage. It demands
moral courage and for the believer, it demands spiritual courage. That’s where
we will begin next time, looking at what the Bible teaches about courage, the
doctrine of spiritual courage.
Closing Prayer
“Father, we thank You for this opportunity to
reflect on the Word. We recognize that each of us is in the world, though we’re
not of the world and that we are protected by the Lord Jesus Christ who watches
over us and He’s given us the Holy Spirit to strengthen us and to encourage us
and to embolden us even in the midst of hostility.
We have to learn to trust Your Word. We have to grow in the grace and
knowledge of the Lord Jesus Christ. So Father, we pray that as a result of our study
in the Word today we might come to understand more how we are to emulate the
Apostle Paul and his compatriots as they faced the hostility of the devil’s
world and went into the vortex of the angelic conflict, a place where we all
can have tremendous peace and stability because the vortex doesn’t touch us; we
are protected by the wall of fire.
Our mission is to be faithful in presenting the Word of God, the gospel
of Christ to the world around us. We pray that you might give us the courage to
do that in Christ’s name. Amen.”