1. A Great Reception (verses 1-4)
2. A Great Rejection (verses 5-9)

Twenty-four years ago, on a Thursday evening, July 2, 1998, a handful of us met in the basement of a house in Rockford for a Bible study. On that occasion, I remember that there were 14 people. As we continued to meet, that Bible study would grow and eventually turn into Rock Valley Bible Church.

We met on Thursday evenings for two years in the privacy of a home. But exactly 2 years later, on Sunday evening, July 2, 2000, our group began meeting in a public place for the very first time. We rented a church building on Sunday evenings. I have pictures from the occasion. They are delightful to browse.

Anyway, on that occasion, I stood up and said these words.

Welcome. This is an exciting evening. Tonight is another step toward seeing the establishment of a church in Rockford. Tonight, we begin our Sunday night meetings. Tonight we are in a public facility for the first time, which enables us to be more pro-active with respect to making our group known. What we began as a home Bible study 2 years ago up here in Rockford is still continuing forward. But the reason why it is our passion to see the establishment of churches is because it was Paul's passion to plant churches.

It's very appropriate for us to take a look at the start of a church. The church we are going to look at this morning is "the church of the Thessalonians," which met in the city of Thessalonica. The message this evening will be very appropriate for us this evening. We are meeting up here in Rockford with the same desire that Paul had: "We desire the establishment of a local church here in Rockford."^[1]

And on that evening, I directed people to open up their Bibles to Acts, chapter 17, which gives the historical context of how the church in Thessalonica began. It was my very first formal sermon that I preached at Rock Valley Bible Church. Like I did that evening, some 22 years ago, I again invite you to open in your Bibles to Acts, chapter 17. This is one of those rare occasions where I have an opportunity to preach a text of Scripture that I have preached before.

This morning, we will be looking at Acts 17:1-9. These verses will tell us of how the church in Thessalonica began. As we have been working our way through the book of Acts, we have seen Paul's travels from Antioch, across southern Galatia, across the Aegean Sea, to Philippi. In Philippi, we learned of how the gospel changed three people: (1) Lydia, the professional seller of fabrics, whose heart the Lord opened. (2) The slave girl, who was set free of her demon and those who controlled her. (3) The Philippian jailer, who was ready to kill himself until he believed in the Lord Jesus. Eventually, Paul and his missionary team was thrown out of town. So, they traveled southwest through Amphipolis and Apollonia, landing eventually at Thessalonica. In Acts 17, we read of what took place.

Acts 17:1-9
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ." And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, "These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus." And the people and the city authorities were disturbed when they heard these things. And when they had taken money as security from Jason and the rest, they let them go.

The title of my message this morning is "Turning the World Upside Down." It comes from verse 6, in which the citizens in Thessalonica were saying, "These men who have turned the world upside down have come here also" (Acts 17:6).

That's what the gospel does. It "turns the world upside down." Or, more accurately, it turns the world "right-side up!" It restores the created order, when rebels against the Lord are restored to having a relationship with him through Jesus Christ! That's what happens when you believe in the Lord Jesus (Acts 16:31). Where once God was your enemy, he can now become your faithful father. Where once God's wrath was upon you, now you can experience his mercy and grace! This is restoring the world back to what it was created to be! It's turning the world "right-side up!"

When you receive the Lord, you become his child and come to be part of his family. It's back to the way God created you to be. Yet, to those who don't believe, this is not a welcome sight. The world hates it when people come to Jesus, because it strikes at their conscience. Those who don't believe hate the Lord and his followers. From their perspective, they identify it as "turning the world upside down."

That's what we see in our text this morning. We will see many people receive the gospel and revival break out in Thessalonica. We see the world made "right side up." We will see many be upset at this and chase Paul and his friends out of town, thinking that the world has turned "upside down." This is how it always is when the gospel is preached—some accept it, and others reject it.

So, let's look first at those who receive the gospel. I'm calling this ...

1. A Great Reception (verses 1-4)

That's what we see in the first four verses. We see a great many people receiving Paul and his message. "The Great Reception" begins in the synagogue. That's where verse 1 begins:

Acts 17:1-2
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures.

When Paul was on his missionary journeys, his custom was to visit the synagogues in the cities where he went. He did this as he traveled all across the island of Cyprus (Acts 13:5). He went first to the synagogues to proclaim Jesus. When coming to Antioch in Pisidia, he first visited the synagogue (Acts 13:14). When coming to Iconium, he first visited the synagogue (Acts 14:1).

This was Paul's pattern. He brought the gospel to the Jews first. Only after the Jews heard the message did Paul turn to the Gentiles. Paul articulated his philosophy with these words: "I am not ashamed of the gospel, for it is the power of God for salvation to the Jew first and also to the Greek" (Romans 1:16).

This was a good strategy. The synagogue would contain those who were spiritually minded and valued the Scripture, believed its testimony, and sought to walk in its ways. Only, they didn't believe in Jesus, because they hadn't yet really heard of him. But Paul would come and preach to the Jews in the synagogue. As some Jews from the synagogue believed, there would come some faithful followers of Jesus.

So, Paul went into the synagogue and preached to the Jews who were there. He did this on three Sabbaths, that is, when the Jews met for worship. Like our times of worship, there was always a message from the Scripture that would be proclaimed. During that time, Paul preached the gospel to them.

Now, I love the words used to describe his speaking.

Acts 17:2-3
On three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ."

He "reasoned" with them (verse 2). He was "explaining" the Scriptures to them (verse 3). He was "proving" what the Scriptures said (verse 3). That is, Paul used persuasion and logic and proof. Christianity is a reasonable belief. You can explain it. There is tangible evidence for believing it. Using your mind, you can trust the gospel. This is what Paul was seeking to do in Thessalonica. He opened the Scriptures and used them to explain what must be true about the Messiah.

I love Paul's two-part outline. He first talked about (1) The Christ. Then he talked about (2) Jesus.

(1) The Christ, that is, the anointed one, the Messiah. Scripture says that the Christ must suffer, must rise from the dead.

(2) Jesus is that Christ. Jesus is the Messiah. Because Jesus indeed suffered in accordance with what the Scriptures said. Jesus rose from the dead in accordance with what the Scriptures had prophesied.

Can you preach this sermon? It's the most basic of sermons. When Paul talked about the gospel to those in Corinth, he said, "For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures" (1 Corinthians 15:3-4). The suffering and death of Christ is clear from the Scriptures. The rising from the dead is clear from the Scriptures.

Can you preach this sermon? Can you open your Bible to an Old Testament Scripture that teaches us that the Christ must suffer? Perhaps the most famous is Isaiah 53.

Isaiah 53:3-7
He was despised and rejected by men,
    a man of sorrows and acquainted with grief;
and as one from whom men hide their faces
  he was despised, and we esteemed him not.
Surely he has borne our griefs
  and carried our sorrows;
yet we esteemed him stricken,
  smitten by God, and afflicted.
But he was pierced for our transgressions;
  he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
  and with his wounds we are healed.
All we like sheep have gone astray;
  we have turned—every one—to his own way;
and the LORD has laid on him
  the iniquity of us all.
He was oppressed, and he was afflicted,
  yet he opened not his mouth;
like a lamb that is led to the slaughter,
  and like a sheep that before its shearers is silent,
  so he opened not his mouth.

Psalm 22 is another passage that teaches the suffering of the Messiah.

Psalm 22:6-7, 16-18
But I am a worm and not a man,
  scorned by mankind and despised by the people.
All who see me mock me;
  they make mouths at me; they wag their heads;

For dogs encompass me;
  a company of evildoers encircles me;
they have pierced my hands and feet—
I can count all my bones—
they stare and gloat over me;
they divide my garments among them,
  and for my clothing they cast lots.

Zechariah 12:10 speaks about the Messiah being "pierced." All of those passages speak about the suffering of the Messiah. The Old Testament Scriptures also speak of the resurrection of the Christ. Do you know where? Can you preach the resurrection of the Christ from the Old Testament? Here are some key passages that prophesy of the resurrection of the Christ:

Psalm 16:10
For you will not abandon my soul to Sheol,
  or let your holy one see corruption.

Isaiah 53:10-12
Yet it was the will of the LORD to crush him;
  he has put him to grief;
when his soul makes an offering for guilt,
  he shall see his offspring; he shall prolong his days;
the will of the LORD shall prosper in his hand.
Out of the anguish of his soul he shall see and be satisfied;
by his knowledge shall the righteous one, my servant,
  make many to be accounted righteous,
  and he shall bear their iniquities.
Therefore I will divide him a portion with the many,
  and he shall divide the spoil with the strong,
because he poured out his soul to death
  and was numbered with the transgressors;
yet he bore the sin of many,
  and makes intercession for the transgressors.

Having established the fact that the Old Testament teaches that "it was necessary for the Christ to suffer and to rise from the dead," Paul then turns to say that Jesus was this Christ. Paul may have said something like the following:

"In his life, he checked all the boxes of what the Messiah would be. His birth was miraculous, like Isaiah 7:14 foretold. He was born in Bethlehem according to the prophecy of Micah 5:2. He was brought out of Egypt, just as Hosea 11:1 prophesied. His cousin had a miraculous birth as well. He proclaimed himself to be the one Malachi prophesied to prepare the way for the Messiah.

Further, during the life of Jesus, he did everything that a Messiah would do. Jesus healed the sick. He gave sight to the blind. He opened the ears of the deaf. He healed the lame. He gave speech to the mute (just like Isaiah 35:5-6 had prophesied).

Then it all came to a climax during the Passover when the lambs were being slaughtered. He rode into Jerusalem as Zechariah 9:9 had foretold on a donkey. He was rejected by the leaders, like Psalm 118 had said.

Then, he suffered and died in Jerusalem at the hands of the Romans. He was crucified upon a cross. They took him down from the cross and laid him in a tomb. But on the third day, God raised him from the dead. He then appeared to many alive and well. Then he ascended into heaven!

So, repent and believe in him! And you can know and experience forgiveness of sins!"^[2]

Can you preach that message? It's the most simple of messages. The Christ is to suffer and die. The Christ is to rise from the dead. Jesus did those very things. He is the Christ!

Preaching this message is the thrust of the book of Acts. Jesus calls us to be a witness for him. Now, beyond the mere content of Paul's message, can you preach it like Paul did? He was bold in his preaching.

He later wrote to those in Thessalonica about his preaching: "For you yourselves know, brothers, that our coming to you was not in vain. But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict" (1 Thessalonians 2:1-2). This takes us back to Acts, chapter 16, when Paul and Silas were in Philippi. They suffered in prison and were shamefully treated by being denied a trial in Philippi. Yet, still they came to Thessalonica and preached to them with boldness.

When it comes down to it, I think this is our biggest hindrance. We aren't witnesses because we aren't bold enough. I was talking with some teenagers this week who happened to come by the church building. I went out to meet them and speak with them. It was sort of a group situation. I asked them if they had ever been to church. Had they ever attended a church service? They hadn't really. Maybe once or twice? I said to them, "At church you deal with the most important issues of life, like how your sins can be forgiven through believing in Jesus." I invited them to come to church to learn about these important matters in their lives.

This is the key to our being a witness for Jesus. We need to be bold. But we also need to be loving. Later, Paul would tell those in Thessalonica how he preached the gospel with love: "But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us" (1 Thessalonians 2:7-8). In other words, when Paul was in Thessalonica, he wasn't there for Paul. He was there for the Thessalonians. He loved them.

Yes, he preached the gospel to them with love. But he was also bold in his preaching. Do you preach the gospel like this to others? With boldness and love? Paul did and his message was received well.

Acts 17:4
And some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women.

Some of the Jews followed Paul and Silas. But "a great many" of the Greeks followed Paul and Silas, including "not a few of the leading women!" Indeed, it was "A Great Reception." In fact, this was a revival! Many people were believing the gospel that Paul had preached!

We have seen revival so often in the book of Acts that it almost becomes normal place. But there is nothing normal about this. It was the outpouring of the Spirit of God in the early church! With this, we can only rejoice and pray that God would do it again, even among us! We can only pray that men, women, and children would all come to repent and believe in Jesus!

Yet, whenever there comes such a great reception of the gospel, there is always opposition. This is what we see in verses 5-9 with my second point.

2. A Great Rejection (verses 5-9)

Acts 17:5-9
But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, "These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus." And the people and the city authorities were disturbed when they heard these things. And when they had taken money as security from Jason and the rest, they let them go.

Paul would later write to those in Thessalonica and tell them that he was "torn away" from them (1 Thessalonians 2:17). Paul didn't want to leave Thessalonica. He was forced to leave, and it ripped his heart.

There was something about those in Thessalonica that captured his heart deeply. When you read 1 and 2 Thessalonians, you are stunned by the affection that Paul had for the Thessalonians. In those letters, Paul talks about tenderly caring for them like a mother who cares for her own children (1 Thessalonians 2:7). Paul said, "You had become very dear to us" (1 Thessalonians 2:8). He talks about exhorting them like a father (1 Thessalonians 2:11-12) who wants the best for his children. Paul said that he worked night and day because he didn't want to be a burden upon them in any way (1 Thessalonians 2:9).

He would also write, "What is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy" (1 Thessalonians 2:19-20). When later in Corinth, he heard good news from Timothy about those in Thessalonica, that they were pressing on in their faith.

1 Thessalonians 3:6-10
But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you—for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith. For now we live, if you are standing fast in the Lord. For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?

In fact, you won't understand 1 and 2 Thessalonians rightly if you don't understand Paul's deep affection for them. He didn't want to leave. But he was "torn away" (1 Thessalonians 2:17) from them. It was the Jews who drove him from the city. Why? Because they were jealous.

Acts 17:5
But the Jews were jealous.

This word is often translated "zeal." They were zealous for their old religion, not this new thing that Paul was bringing. As more and more people in Thessalonica were coming to the Lord, they were not happy. This is just like what took place in Pisidian Antioch on Paul's first missionary journey. Do you remember when he spoke in the synagogue there and they asked him to come back the next Sabbath? "The next Sabbath almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him" (Acts 13:44-45).

In the same way the Jews were jealous here. They were jealous at the "Great Reception" of the gospel. They were zealous for their old religion and their old ways. These Jews believed that they were the keepers of the truth, but they were losing their influence to those who were following after Paul and Silas. So, they did whatever they could to resist the movement. Things were so bad in their minds that they were willing to resort to evil tactics. The Jews believed that the end justifies the means.

Acts 17:5
Taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd.

They found "wicked men of the rabble" to do their dirty work. They formed a mob to create chaos in the city. If you remember, this was a common tactic employed by the Jews in those days. In Pisidian Antioch they formed a mob (Acts 13:50) to run him out of town. In Iconium, they formed a mob (Acts 14:5) to expel Paul from the city. In Lystra they formed a mob (Acts 14:19) and even tried to kill Paul. Mobs were a common way of dealing with things back then, just like today.

Whenever there is civil unrest, mobs form as a way to intimidate people and to take justice into the hands of the people. Racial unrest will bring about mobs today. Political protests will bring about mobs. Many times, those in the mobs are even paid to come and protest. Not a lot has changed between then and now. Because mobs work! Mobs get the attention of everyone! Remember when Jesus was standing trial before Pilate. The mob got its way, not Pilate. He was ready to release Jesus. But only when the crowds kept shouting all the more, "Crucify him! Crucify him!" did Pilate give in.

Likewise here, the crowds proved to be too strong for the believers to resist, especially when one of them was taken captive: Jason. All that we know about Jason in the Bible is what we read here in verse 6. Apparently, he became a follower of Jesus and invited Paul into his home. Jason was not unlike Lydia, who came to faith in Jesus and asked Paul and his friends into her house (Acts 16:15). Jason was not unlike the Philippian jailer, who believed in the Lord Jesus and subsequently brought Paul into his home (Acts 16:32-34). This is a pattern in Acts. When people come to faith in the Lord Jesus, they develop an affection and a care for the one who brought them the good news. "How beautiful are the feet of those who preach the good news!" (Romans 10:15).

Converts want to be near those who first preached to them. Notice how Jason was not ashamed to welcome Paul into his home. He certainly knew of the danger and of the hostility that could come. Yet, he was willingly playing host to these traveling missionaries. The story continues in verse 6.

Acts 17:6
And when they could not find them, they dragged Jason and some of the brothers before the city authorities, shouting, "These men who have turned the world upside down have come here also."

Here's where the title of my message comes from: "They have turned the world upside down." The townspeople were saying, "They have come here! They are doing the same! They are disrupting our society! For the worse!"

It's really difficult for us to understand how turning people from sin to righteousness could be such a bad thing. In our society, with a Christian heritage, when people become Christians, there is often encouragement by others. When the drug addict finds Jesus and changes for the good, people are often encouraged! Even if they don't believe themselves, they are often glad that something has helped them. If it works for them, that's great!

In our society, Christians are even allowed to enter the jails. Gary has spent this past weekend ministering to those in the jail. He writes this:

"Steve, the weekend has been going very well. Today we had a testimony time for the men to share what they are learning on the weekend that is changing their submission to God's will and letting the Holy Spirit help them grow like Christ. What a blessing to hear them testify of how God is feeding their soul with love. It has been very challenging scripture study and small group discussions.

I think that anyone at RVBC would be amazed at how well they understand what the Bible teaches about the life of discipleship and Christian Growth. After we stop the official small group discussions and take breaks, I sit nearby and overhear the table conversations as they continue to analyze and process the lesson some more. Any teacher would love to have earnest students like these men.

We have one more day and finish Sunday afternoon. I give my talk about 11:00 on Sunday."^[3]

That's not to say that embracing Christ is always seen as a good thingThat's not to say that embracing Christ is always seen as a good thing in our society. I know of some cases where children have been disowned by their parents for turning to Christ. I know of one case where children became Christians in college and were physically assaulted by their parents.

I remember in my working days facing accusations from people. I was told, "Your Bible studies and your 'church talk' tend to alienate people." My boss told me that my fellow workers "feel uncomfortable when you talk about your 'religion' with others. Please try to keep things to yourselves." I remember having my name on a church brochure in my desk at work. I have found my name altered a bit. Where it used to say "College Pastor," it was scratched out and said "Bozo."

Listen, church family, it has always been this way and it always will be this way. The church will be hated, despised, and misrepresented, because the world hates and despises our leader, Jesus. Jesus said, "If the world hates you, you know that it has hated Me before it hated you" (John 15:18). If ever Christianity would take hold of our culture and begin to transform it, there would be an uproar.

Just look at what is happening when Roe vs. Wade is being threatened to be overturned. The world is not happy. Do you remember the fight for gay marriage? What if that was overturned? When it comes to the world, Christianity is often despised, especially when it brings change to society. In Nepal and India, there are anti-conversion laws. In communist societies, there are regulations against preaching, because it will bring change in people.

Further, religious leaders often want stability. They don't want the social order turned upside down, even if the gospel really brings society into being right-side up. People want the status quo. They don't want feathers to be ruffled. That was especially true with the accusations against Paul and Silas: "They are upsetting the whole world!" "They are revolutionaries!"

Remember when Paul Revere rode through the Boston streets shouting, "The British are coming, the British are coming!" Well, the Thessalonians were shouting, "The revolutionaries are here! The revolutionaries are here!" And Jason, this man right here, has helped them. The implication in their history is that they are going to be nothing but trouble. But not only did they bring up their history and distort the facts, but they also distorted their message. Here's how they understood their message:

Acts 17:7
They all act against the decrees of Caesar, saying that there is another king, Jesus.

Now, there is an element of truth in this, and yet, there was also an element of falsehood in it as well. What did the mob say was the problem with Paul? His history and his message. In Paul's journeys, he has disrupted society. They claimed that the message of Jesus was against the government: "saying that there is another king, Jesus."

The element of truth should challenge us this morning. They said that Paul and Silas proclaim that there is another King. If you remember, when Jesus was crucified, his charge was that he was "the king of the Jews" (John 19:19). It was written in Greek, ho basileus ton ioudaion. It was written in Latin, rex judaeorum. It was written in Hebrew, melek hayehudi. Do you remember the Jews wanted Pilate to change the sign to say, "He said, 'I am King of the Jews'"? But Pilate refused to change it. There was no doubt as to the charge against Jesus. Jesus was executed because of his claim to be King of the Jews.

But also, this idea of Jesus being King wasn't foreign to the apostles. If you remember, for 40 days after the resurrection, the topic of conversation was about "the kingdom of God" (Acts 1:3). It says of Paul in Ephesus that he spent 3 months in the synagogue "reasoning and persuading about the kingdom of God" (Acts 19:8). When Paul said farewell to the Ephesian elders, He said that while in Ephesus, he went about "preaching the kingdom" (Acts 20:25). The book of Acts closes with Paul "in his own rented quarters, and was welcoming all who came to him, preaching the kingdom of God, and teaching concerning the Lord Jesus Christ with all openness, unhindered" (Acts 28:30-31). Paul even explicitly mentions the kingdom in 1 Thessalonians 2:12: "So that you may walk in a manner worthy of the God who calls you into His own kingdom and glory."

They were correct in speaking about Jesus, the King, who was going to rule and reign in His kingdom. The element of falsehood has to do with the nature of the kingdom. Jesus wasn't a King like Caesar was a king. Jesus' Kingdom was of a different realm. Jesus explained this when talking with Pilate: "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting, that I might not be delivered up to the Jews; but as it is, My kingdom is not of this realm" (John 18:36). Jesus' kingship doesn't have to do with fighting for the here and now. Jesus' kingship has to do with the hearts of people, their allegiance within, not without. Jesus' Kingdom was of a greater authority. Jesus' last words to Pilate: "You would have no authority over Me, unless it had been given you from above" (John 19:11).

I said earlier that the element of truth should challenge us this evening. Here is how. As you proclaim the message of the gospel (to neighbors, friends, family members, strangers, co-workers), could you be accused of having another King you are paying homage to? Would anybody summarize your message by saying anything about this King, Jesus?

The gospel is so simply understood using the "kingdom" metaphor. Jesus is the King who will come to rule and reign. Jesus is going to establish His kingdom. The first time He came to deal with our justification (i.e., our legal standing before God—the punishment for our sins needed to be paid). The second time He comes back, He will do like all reigning kings: He will gather His friends to Himself and will destroy his enemies. Now, are you a friend of this King or an enemy of this King? Have you been reconciled to Him or will you be destroyed by Him?

That is the gospel. We need to understand its simplicity! A King, coming to establish His Kingdom! Do you want to be a friend of this King? Repent and believe in His sacrifice for your sins!

There is this whole battle today over what exactly is required for the sinner to do. Does the sinner merely need to make a profession of faith? Does the sinner merely need to make a "decision"? At churches across our land, the gospel is described as people making a one-time decision to trust Jesus. Based upon hands being raised, there was assurance of X-number of children becoming Christians this week! I told Yvonne, "You know, I don't even understand what they mean by that!"

Or, does the sinner realize his brokenness before a holy God and merely cry for mercy in willing submission to the Sovereign One who reigns on high? Does the sinner acknowledge his own hatred of sin and his desire to follow God, whatever the cost? Forsaking all? If your metaphor of the gospel is like the apostles, you must forsake all! What king will reconcile half-hearted servants into His kingdom? So I ask you, does King Jesus have a place in the gospel you proclaim?

Paul and Silas were accused of preaching a different King! This artificial agitation, combined with this railing accusation, provoked the crowd and the city authorities.

Acts 17:8-9
And the people and the city authorities were disturbed when they heard these things. And when they had taken money as security from Jason and the rest, they let them go.

The people were worked up! Action must be taken! A deal was struck. We don't know exactly what the terms of the deal were, but a deal was struck. Somehow, Jason pledged something. Most commentators say that Jason posted a bond of insurance, either that Paul would cause no more trouble or that Paul would leave town as soon as possible. At any rate, the deal seems to be that Paul was forced to leave the city. He was expelled from the city!

Paul had only spent a short time in Thessalonica. It is difficult to determine exactly how long he spent in Thessalonica. The only thing that we can say is that it was short, perhaps a month. If we look at Acts, it appears as if he merely spent 3 Sabbaths in the city (i.e., 3 Saturdays). It could have been just a little more than 2 weeks (coming on a Friday and leaving quickly after the 3rd Sabbath), or even it could have been up to 4 weeks. But perhaps Luke merely mentions Paul's ministry among the Jews (i.e., for 3 Sabbaths). It could have been that Paul spent more time there, ministering to the Gentiles.

I say this for a couple of reasons. First, when Paul wrote his letter to the Philippians, he mentioned how the Philippians had sent him a gift more than once (i.e., twice or more times). Remember that Philippi was a three-day's journey away. To have discovered Paul's need and then to have responded not once but twice in a span of 3 weeks might be a little short.

Second, Paul described his ministry in Thessalonica as one in which "we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. You recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God" (1 Thessalonians 2:8-9). It would have been difficult to have been able to set up a business for so short a period of time.

Third, the tremendous success of his labors among the Gentiles: "A great multitude of the God-fearing Greeks joined Paul and Silas" (Acts 17:4). Having said that, it is difficult to determine exactly how long Paul was there. Best to say that he spent a short time in Thessalonica: a few weeks at least and a few months at most.

Yet this fact that he was only with the Thessalonians for such a short time is one of the keys to understanding Paul's purpose in writing. Paul had only spent a short time in Thessalonica. He was concerned for the church in Thessalonica. He had only spent a little bit of time with them and was prohibited from ministering to them any more. His desire was to be with them, but he couldn't be with them (because of Jason's pledge). He was forced to minister to them by mail. He explains his situation in 1 Thessalonians 2:17ff.

1 Thessalonians 2:17-18
But we, brethren, having been bereft of you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. We wanted to come to you—I, Paul, more than once—and yet Satan thwarted us.

Paul says that they were bereft of the Thessalonians. What does that mean? "Deprived or robbed of the possession or use of something; lacking something needed or wanted." It means to be orphaned by separation. They were literally orphaned from these people. In Acts, we got the picture that they were prohibited by law to return. This separation, however, was something more physical: "In person, not in spirit." For they longed to be with them. In their hearts they were with them. Like a mother sending her first child off to college. Paul said, "With great desire I longed to see your face." This may simply be that it was against the law for Paul to set foot in Thessalonica. Satanic hindrances need not be anything other than the natural events of the day which direct and guide the affairs of men.

Paul describes his great love for the Thessalonians in 1 Thessalonians 2:19-20: "What is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? For you are our glory and joy." Here was this young group of converts who had to be orphaned. They were left to the dogs. Paul didn't know how they were doing. Like giving birth to a child and being immediately separated from the child. You have all types of questions.

Think especially of the circumstances in which Paul left the Thessalonians. It would be one thing if he could arrange everything just as he wanted, like he did in Derbe, Lystra, Iconium, and Antioch. Remember when Luke records that "they appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed" (Acts 14:23). Paul didn't have time to appoint elders in the church. Paul didn't have time even to pray a parting prayer with them. According to what we looked at in Acts 17, it appears as if Paul and Silas were uprooted with a moment's notice. Gone! It couldn't have been a positive experience for the Thessalonian church. One day they had their fearless leader and the next day he was run out of town, never to return again!

So Paul was concerned with how they were doing, and rightly so. Though Paul couldn't go to see them, he had a plan up his sleeve. If Paul couldn't go, he could send somebody to see how they were doing. So that's what he did. He sent his dear son in the faith, Timothy.

1 Thessalonians 3:1-5
Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone; and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, so that no man may be disturbed by these afflictions; for you yourselves know that we have been destined for this. For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor should be in vain.

In Acts 17, we know that Paul left Thessalonica and went to Berea. In Berea, the Jews of Thessalonica came and expelled Paul from Berea as well. So, Paul had to go on to Athens. It was there in Athens that Paul sent Timothy to Thessalonica (according to 1 Thessalonians 3). Timothy's purpose was clear: to strengthen and encourage the believers in Thessalonica, especially in light of the afflictions which they witnessed in Paul (and were now experiencing themselves). Paul was telling the Thessalonians that persecution was coming! We have seen that it was a pattern for Paul, thus Paul knew that it was coming. You can get the picture. Paul was preaching in the synagogue and many were believing. The ministry was going great, but Paul was telling them, "It may look like things are going great now, and they are. But soon, the time will come when the Jews won't like what we are doing. They will rise up and do something with us."

So, Paul sent Timothy "when he could no longer endure it any longer!" Paul was concerned for their perseverance. Quite frankly, I think that Paul was concerned that the fruit that had borne fruit would be like the seed sown on the rocky places. You remember that Christ spoke about how the seed on the rocky places "is the man who hears the word, and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away" (Matthew 13:20-21). Paul was concerned that his labor among the Thessalonians would produce nothing more than a field of crops which all wilted because of having no root, which we see when he says in verse 5, "And our labor should be in vain!"

Paul was concerned about the lasting fruit of his converts. He was concerned to see that the fruit which was created by his ministry would continue. Here again, I voice my concern for the "decisionistic" tendency of our American Christianity. Somebody can make a decision for Christ and the case is over and people go home satisfied. I am tired of hearing letters from missionaries who report how many people "became Christians" at some big conference or event. They don't show Paul's attitude: "Oh, my concern is that our labor would not be in vain!" "My concern is that the people would persevere, because it is here that we have assurance that they are believers."

Why do you think that Paul began his epistle like this: "We give thanks to God always for all of you, making mention of you in our prayers; constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, knowing, brethren beloved by God, His choice of you" (1 Thessalonians 1:2-4). In other words, "Your work of faith, labor of love and steadfastness of hope" demonstrate your perseverance in the faith and I am sure of your election! So, it was Paul's great concern that his labor among them "was not in vain" (verse 5). Timothy's purpose was clear. Timothy's report was glorious!

1 Thessalonians 3:6-8
But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord.

His report just arrived: "But now!" Better translated, "Just now!" As soon as Timothy's reports crossed Paul's ears, he then picked up his pen to write this epistle. So thankful was Paul that he could do no other than immediately write to the Thessalonians of his thankfulness and joy of the good report. "We give thanks" (1 Thessalonians 1:2); "We constantly thank God" (1 Thessalonians 2:13); "For what thanks can we render to God" (1 Thessalonians 3:9).

His good report covers two areas. First, their devotion to God! "Has brought us good news of your faith and love" (3:6). Faith toward God. Love toward God (or love toward others, generated by the faith). Second, their devotion to Paul! "Has brought us good news that you always think kindly of us, longing to see us just as we also long to see you" (3:6). What a comfort was this to Paul, that his labor was not in vain, that the Thessalonians had persevered. Paul can do no other than say that "in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord" (verses 7-8). His concern was for their spiritual well-being. When he knew that they were doing well, he would be well.

I think of no better way to end tonight than merely to repeat this truth and encourage you all with it. May I say, "I really live, if you stand firm in the Lord!" The truth of 3 John 4 is ever true: "I have no greater joy than this, to hear of my children walking in the truth." That is my heart's cry. As a pastor and shepherd of your souls, know and be fully assured that I am comforted when I hear of you walking with the Lord. When I see your spiritual successes, it is my joy. When I see you struggle through things with a proper heart and mind, it is my joy. I really live, if you stand firm in the Lord.

This sermon was delivered to Rock Valley Bible Church on March 20, 2022 by Steve Brandon.
For more information see www.rockvalleybiblechurch.org.

[1] https://sermons.rvbc.cc/sermons/2000-001.

[2] Of course, Paul would not have included the reference chapters and verses, as these were not established in the Bible for centuries to come. I have included them for your convenience and ability to look them up later.

[3] When originally preaching this sermon, I quoted these words at a little after 11am. So, we paused and prayed for Gary's ministry in the jail.