I

“Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men; for not all have faith” (2 Thessalonians 3:1-2).

Paul the Apostle opened this letter to the Thessalonian church with the following word of encouragement: “…we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power” (2 Thessalonians 1:11). Here now in the final chapter of this epistle, Paul will make an appeal of his own: “pray for us.” So just as Paul prayed on behalf of the Thessalonian congregation, he now asked them to reciprocate in praying for him.

That petition took the form of three requests. Paul first asked the Thessalonians to pray for the rapid propagation of God’s Word. Prior to the advent of modern-day communication technology and the near-instantaneous exchange of information we enjoy today, this idea was effectively conveyed through the image of a speedy athlete sprinting towards a finish line. In a similar manner, Paul asked the Thessalonians to pray “…that the word of the Lord may run swiftly.”

He next asked them to pray that God would prompt others to honor (ESV) or respect (CEV) that message. The Christians at Thessalonica were in an excellent position to act upon that request since they had received the word of the Lord in that very same manner (“just as it is with you“).

Finally, Paul made a personal appeal: “…that we may be delivered from perverse (improper, unrighteous) and wicked (actively malicious) men” (AMPC). It is worth noting that Paul prioritized God’s agenda ahead of his personal needs in making this request. In doing so, he followed Jesus’ own example: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38).

On a positive note, the New Testament book of Acts tells us that God answered this prayer request in an encouraging and personal manner (see Acts 18:9-10). Nevertheless, as one commentator reminds us, “Paul faced almost constant physical danger during his years of ministry. This text, along with Rom. 15:30, 31; 2 Cor. 1:11; Phil. 1:19, shows how much he relied on the prayers of God’s people for the continuation of his ministry, if not for his own survival.” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2147). Orlando, FL: Reformation Trust.

II

“Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you, and that we may be delivered from wicked and evil men. For not all have faith” (2 Thessalonians 3:1-2 ESV).

Just as a tree can be identified by the fruit it produces, a person may also be known by the “fruit” that his or her actions produce. Jesus made use of this imagery as recorded in the Gospel of Matthew…

“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:16-20).

For his part, Paul the Apostle was certainly familiar with people who exhibited “bad fruit.” Throughout his ministry, Paul regularly confronted those who were unreasonable (KJV), unprincipled (Mounce), perverse (NET), and/or stubborn (NCV). For instance, Paul encountered fierce opposition from the religious world (Acts 18:12-17), the secular world (Acts 19:23-41), and individuals as well (2 Timothy 4:14-15). Of course, this unfortunate reality was something the Thessalonian Christians also knew from their own experience.

Despite these things, Paul sought to encourage the Thessalonians in the following verse: “But the Lord is faithful. He will establish you and guard you against the evil one” (2 Thessalonians 3:3). While conflict may kindle a sense of discouragement, this passage reminds us that God’s faithfulness is greater and far more durable than the opposition we may encounter. As we’re reminded in the Biblical book of Galatians, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Galatians 6:9 NIV).

Finally, one commentator leaves us with some valuable observations on this passage…

“Paul’s statement at the end of verse 2 that all men are not of the faith is a classic understatement. Jesus had put it much more strongly, saying that the world hated them (Jn 17:14), and Paul himself had been often badly misused. The unfaithfulness of men, however, provides a transition to the faithfulness of God, which is a favorite subject of Paul’s (1 Cor 10:13; 1 Thess 5:24; 2 Tim 2:13). The faithfulness of God means here that He will support and keep from evil.” ₍₁₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2489). Nashville: Thomas Nelson.

III

“And we have confidence in the Lord concerning you, both that you do and will do the things we command you. Now may the Lord direct your hearts into the love of God and into the patience of Christ” (2 Thessalonians 3:4-5).

We can associate the word “confidence” with the quality of trust in the reliability of a person or thing. While confidence can often be a valuable asset, it’s important to consider the object of that confidence. You see, confidence can be a good thing when it is placed in the God of the Scriptures. But it is also something that can lead to failure when it is built upon our limited talents, attributes, skills, or abilities.

The Apostle Paul demonstrated the proper role of confidence in the lives of God’s people as he expressed his assurance that the Christian community at Thessalonica would follow through upon his directives. Notice that Paul’s confidence was not placed in the members of the Thessalonian church. Instead, his confidence was based upon the Lord’s ability to enable them to fulfill His agenda. As Paul once remarked to another first-century church, “…it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13).

He then followed with his expressed desire for the Lord to direct their hearts into the love of God and the patience of Christ. This reference to the “heart” is a Biblical metaphor that deserves closer attention, for similar references appear over one hundred times within the pages of the New Testament Scriptures.

The word “heart” is translated from the word kardia in the original language of this passage. It also forms the basis for our modern-day word “cardiac.” When used in this context, the heart refers to our innermost being in a physical, emotional, or spiritual sense. Just as our physical hearts are internally concealed, so it is true of our spiritual and emotional hearts as well.

Although we cannot see the existence of physical heart disease without the use of advanced technology, we can certainly see the external effects of such disease upon those who suffer from it. The same is true of our emotional hearts as well. While we cannot physically detect the presence of spiritual heart disease, we can often discern its presence through the actions of those who are afflicted with it.

Thankfully, the Great Physician is highly skilled in bringing such patients to health. Therefore, we would do well to ensure that we follow His prescription.

IV

“But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us” (2 Thessalonians 3:6).

Virtually everyone is familiar with the experience of dealing with a recurring problem. For Paul the Apostle and the members of the Thessalonian church, one such problem took the form of disorderly conduct within their congregation. If you’ve ever had to correct someone more than once, then Paul’s experience with the Thessalonians should feel quite familiar.

In addition to what we read in the passage quoted above, Paul offered the following counsel in his previous epistle to the church at Thessalonica: “…we urge you, brethren… that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:10-11).

So it appears that Paul addressed this issue at least once during his initial visit to Thessalonica and then again in 1 Thessalonians chapter four. This may explain why “…we urge you” in 1 Thessalonians chapter four has become  “…we command you” once again in 2 Thessalonians chapter three.

While the concept of “disorder” may be expressed in many different ways, we can gain a better understanding of this passage by surveying the way it is rendered by different Biblical translators. For instance, consider the way 2 Thessalonians 3:6 appears in the following Biblical versions…

“…keep away from every believer who is idle and disruptive” (NIV).

“…stay away from every brother or sister who lives an undisciplined life” (CEB).

“…keep away from every brother who walks irresponsibly” (HCSB).

“…I beg you not to have anything to do with any of your people who loaf around” (CEV).

“…keep away from any brother who is walking in idleness” (ESV).

So it seems clear that this problem was not limited to an isolated matter or an obscure individual within the church. It also appears that those who exhibited these characteristics exerted a negative impact upon many others within their fellowship.

Perhaps the most unfortunate aspect of this passage comes from the realization that Paul is not addressing outsiders but other Christians within the church. This reminds us of the need to prayerfully engage in a regular self-assessment to ensure that we do not fall into similar practices that harm us, negatively affect others, or reflect poorly upon Christ. The Scriptures identify several other attitudes and practices to avoid and we’ll consider some of them next.

V

“Now here is a command, dear brothers, given in the name of our Lord Jesus Christ by his authority: Stay away from any Christian who spends his days in laziness and does not follow the ideal of hard work we set up for you” (2 Thessalonians 3:6 TLB).

In addition to staying away from those who exhibit the disorderly characteristics of idleness, negligence, laziness, and/or irresponsibility, the Scriptures counsel us to withdraw from several other negative practices as well…

“Brothers and sisters, I urge you to watch out for those people who create divisions and who make others fall away from the Christian faith by teaching doctrine that is not the same as you have learned. Stay away from them” (Romans 16:17 GW).

“Dear children, keep away from anything that might take God’s place in your hearts…” (1 John 5:21 TLB).

“Dear friends, your real home is not here on earth. You are strangers here. I ask you to keep away from all the sinful desires of the flesh. These things fight to get hold of your soul. When you are around people who do not know God, be careful how you act. Even if they talk against you as wrong-doers, in the end they will give thanks to God for your good works when Christ comes again” (1 Peter 2:11-12 NLV).

“Keep away from angry, short-tempered men, lest you learn to be like them and endanger your soul” (Proverbs 22:24 TLB).

“Keep away from every kind of evil” (1 Thessalonians 5:22 GW).

“For this is God’s will: that you become holy, that you keep away from sexual immorality” (1 Thessalonians 4:3 NET).

“Keep away from worthless and useless talk. It only leads people farther away from God” (2 Timothy 2:16 CEV).

“But keep away from those godless legends, which are not worth telling. Keep yourself in training for a godly life” (1 Timothy 4:7 GNB)

“But have nothing to do with foolish and ignorant speculations [useless disputes over unedifying, stupid controversies], since you know that they produce strife and give birth to quarrels” (2 Timothy 2:23 AMP).

“But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person” (1 Corinthians 5:11 NKJV).

Instead of engaging in such practices, 1 Timothy 6:11 provides us with a far better suggestion: “…flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.”

VI

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us” (2 Thessalonians 3:6).

The concept of “walking” is a Biblical word-picture that is often used to describe a lifestyle or way of living. This metaphor is employed in a negative sense in the passage quoted above to identify those who were unwilling to work. This was more than just a temporary lapse in good judgment among some members of the Thessalonian church. Instead, it referred to a continual pattern of conduct that intentionally rejected the Word of God as delivered by Paul the Apostle. ₍₁₎

There were a few things that may have led Paul to issue this prohibition…

“The origin of this group of idlers in the church might be the Greco-Roman aristocratic disdain for manual labor, or a mistaken belief that the day of the Lord had come and canceled the need for such labor (2Th_2:2). More likely, they may have pursued a philosophic, specifically a Cynic, lifestyle… Idlers were known to pass their days in the marketplaces of Greek cities (including Thessalonica—Act_17:5); some may have been genuinely converted but not given up their previous lifestyle.” ₍₂₎

It’s often been said that a person is known by the company he or she keeps. Since we tend to be influenced by the habits, mannerisms, and convictions of our friends and associates, this may explain why Paul encouraged the Thessalonian church to disengage from those who displayed these behaviors. As Paul also reminded another first-century church, “Bad company corrupts good morals” (1 Corinthians 15:33 HCSB).

The Christians of Thessalonica may have also been in danger of “guilt by association” by engaging with those who acted in this manner. Then, as now, those who seek to live off the efforts of others do not reflect well upon God or His Word. Such examples are sure to be acknowledged by the world at large and may lead to the sentiment expressed in the New Testament book of Romans…

“You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB).

This makes it important to ensure that we set the right standard for others through our work efforts. We’ll see how Paul modeled that example over the next few studies.

(1) See Wilbur Fields, Thinking Through Thessalonians, Chapter Three 3:6-8 [pg. 229] https://archive.org/stream/BibleStudyTextbookSeriesThessalonians/17Thessalonians_djvu.txt

(2) Craig S. Keener The IVP Bible Background Commentary [2 Thessalonians 3:6-15]

VII

“For you know yourselves how you must imitate us, because we did not behave without discipline among you, and we did not eat anyone’s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you” (2 Thessalonians 3:7-8 NET).

This portion of Paul the Apostle’s message to the Thessalonian church is reminiscent of the standard of conduct he referenced in another of his New Testament letters: “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ” (Colossians 3:23-24).

As we see from this passage in 2 Thessalonians, Paul was certainly familiar with drudgeries of secular employment. However, Colossians 3:23-24 also implies that he viewed his work as a duty that God had entrusted to him. In a similar manner, we can find meaning and fulfillment in our work if we view it as a responsibility that God has given us.

A difficult, tedious, or unsatisfying job may prompt us to follow the poor example of some of these members of the Thessalonian church. However, those who labor “…as unto the Lord” (ASV) are motivated to perform quality work because it reflects well upon Christ even if they have no other reason for doing so. Consider the following observation on this subject…

“‘Some of you may say… my work is very humdrum and routine. I do the same old things over and over, and I get so tired of it.’ There is work like that, but the answer of Scripture to that situation is, ‘whatsoever you do in word or deed, do to the glory of God’ (Colossians 3:17 KJV), i.e., offer it as unto Jesus.

Even routine work can become very acceptable if you are concerned to do it as unto the Lord; every product that you turn out or every pull of the handle that you are responsible for, is done as unto the Lord; it is something he has asked you to do. That is the Christian philosophy of work. By means of that, we can transform even humdrum work into that which is meaningful and worthwhile.” ₍₁₎

Another commentator offers a perspective that we would also do well to consider…

“It is always a privilege to do even the most menial things for someone whom we love and respect and admire. All his life the Christian is on the business of the King.” ₍₂₎

(1) Excerpted with permission from Is Work a Curse? © 1988 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

(2) Barclay, William. “Commentary on 1 Timothy 1:1-2”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-1.html. 1956-1959.

VIII

“For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you” (2 Thessalonians 3:7-8).

We can identify an important aspect of Paul the Apostle’s character by considering the example he set for the members of the Thessalonian congregation. In making these statements in 2 Thessalonians 3:7-8, Paul reminded the Thessalonians that he had established a standard for them to follow. In other words, Paul did not ask the Christians at Thessalonica to do something he was unwilling to do Himself.

We can uncover some additional insights from this passage if we take the time to examine it’s individual components. For instance…

“you yourselves know how you ought to follow us.” Paul’s conduct among the Thessalonians provided them with a template for life and work. Even though we are far removed from Paul’s in-person example, these verses provide similar directives for modern-day readers of this passage.

“for we were not disorderly among you.” Disorder is not a characteristic of God’s leadership nor should it exemplify those who follow Him. As Paul reminded the church at Corinth, “Let all things be done decently and in order” (1 Corinthians 14:40).

“nor did we eat anyone’s bread free of charge.” A first-century document known as the Didache was written to provide the early church with general instruction and ethical guidance on various aspects of Christian life. A portion of that work applies to our discussion of 2 Thessalonians 3:7-8…

“Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.” ₍₁₎

Finally, we’re told, “(we) worked with labor and toil night and day, that we might not be a burden to any of you.” Paul took care of his own expenses to demonstrate an important lesson: we should not seek to depend upon the charity of others if God provides us with the ability to provide for ourselves. Since Paul was employed as a tentmaker (Acts 18:3), it’s probably safe to assume that he put those skills to work during his time in Thessalonica.

(1) See Didache 11.4-6

IX

“not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thessalonians 3:9).

Paul the Apostle was not the sort of person to live by the motto, “Do as I say and not as I do.” Instead, he affirmed his message to the church at Thessalonica by “practicing what he preached.” For Paul, that meant work in a secular trade as he ministered to the people of that area.

While Paul is widely recognized as a teacher and evangelist, this passage tells us that he also employed his professional skills to provide for his material needs while pursuing God’s call to ministry. Yet even though he engaged in outside employment to support his work among the Thessalonians, Paul also endorsed the legitimacy of full-time ministry as well. Perhaps the clearest expression of that support is found in the New Testament book of 1 Corinthians…

“Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:13-14).

Thus, Paul’s example reminds us that it may be appropriate to decline to exercise a right if doing so will serve a greater good.

2 Thessalonians 3:9 also implies that Paul resorted to such employment as a means of carrying out his ministry in a more effective manner. This set the right example for the Thessalonian church in several different ways. First, it prevented others from calling Paul’s internal motives into question. Anyone who might seek to delegitimize Paul’s ministry by asserting that “he was only in it for the money” would find that claim undercut by his own example.

From an external perspective, this approach served to contrast Paul’s ministry with others who were serving from a profit motive. Since there were many who sought to peddle the Word of God as a way of making money during that time, this decision set Paul apart from those who viewed religion as a business opportunity.

So just as we might expect from any good leader, Paul taught the Thessalonians what to do and then demonstrated how to do it. As mentioned earlier, this sent a clear message to the Thessalonian church: a God-honoring person must seek to be self-supporting if he or she is legitimately capable of doing so. Paul will go on to reiterate that point in a very direct manner next.

X

“For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat” (2 Thessalonians 3:10).

One Biblical scholar identifies two important characteristics associated with 2 Thessalonians 3:10. First, the grammatical structure of this passage in the original language indicates that “He who does not work shall not eat” (TLB) was something that was already familiar to the congregation at Thessalonica. In fact, this verse implies that Paul the Apostle mentioned this repeatedly during his time with them. Next, this command was not theoretical in nature; there were individuals within this church who simply refused to work. ₍₁₎

So much like the mechanic who must continue to repair a device that will not stay fixed, Paul was forced to continue to address this problem among the Thessalonians. While this may have been challenging for Paul, we can benefit from their recalcitrance with a few observations from this passage.

First, it’s important to note what this text doesn’t say. For instance, this passage does not address those who legitimately cannot work. Nor does it apply to those who are temporarily unemployed, people who are experiencing short-term financial difficulties, the elderly, the disabled, children, or those unfortunate individuals who have been financially devastated by an unforeseen circumstance. Instead, this passage applies to those who will not work.

“Those who will not work” encompasses people who have made a conscious decision to avoid seeking employment in favor of some other form of support. This might involve a direct solicitation, an emotional and/or manipulative appeal, or an attempt to gain favor with other individuals who are capable of supporting their desired lifestyle. Even those who possess little wealth may face similar pressures from family members, friends, and/or others. In these instances, the words of  2 Thessalonians 3:10 serve as an important guideline: “If anyone is not willing to work, neither should he eat” (NET).

Admittedly, it may be challenging to engage with those who fall into this category. This is especially true in dealing with those who are skilled in the art of emotional manipulation. On one hand, we may wish to support such individuals simply as a way to avoid conflict, alleviate a sense of guilt, or simply feel better about ourselves. On the other hand, this passage does not justify coldness, rudeness, indiscriminate rejection, or disinterest in the legitimate needs of others.

Instead of following those inappropriate extremes, we can use this passage as a guide to prayerfully determine what is best for others in such instances. We’ll consider an example where such support is warranted and see what we can learn from it next.

(1) See Dr. Bob Utley. Free Bible Commentary, [2 Thessalonians 3:10] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_03.html

XI

“For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat” (2 Thessalonians 3:10 ESV).

The New Testament epistle of 1 Timothy offers some valuable insights that we can apply to our look at this passage from 2 Thessalonians 3:10…

“Take care of any widow who has no one else to care for her. But if she has children or grandchildren, their first responsibility is to show godliness at home and repay their parents by taking care of them. This is something that pleases God.

Now a true widow, a woman who is truly alone in this world, has placed her hope in God. She prays night and day, asking God for his help. But the widow who lives only for pleasure is spiritually dead even while she lives. Give these instructions to the church so that no one will be open to criticism. But those who won’t care for their relatives, especially those in their own household, have denied the true faith. Such people are worse than unbelievers” (1 Timothy 5:3-8 NLT).

Unlike many contemporary forms of retirement planning, there were no means of assistance available to help the aged in the days of the first century. If an older person did not possess the physical ability to work and had no other source of income, he or she usually had to resort to begging to survive. In such instances, it was right and proper for the church to assist someone who fell into that category. This helped maintain a sense of dignity for those who could no longer support themselves.

Nevertheless, this passage provides us with several important qualifications…

• The person under consideration must have no other means of financial support.

• The initial support responsibility belonged to the immediate family members, not the church at large.

• The person in need of support was responsible to pursue a lifestyle that honored God.

In a modern-day context, we might compare this example to those who are seeking financial assistance in an effort to start a new life in Christ. In fact, many churches maintain benevolence funds to assist those who are attempting to rebuild their lives in this manner. However, a person who seeks this kind of assistance while simultaneously pursuing a God-dishonoring lifestyle serves to divide him or herself from a church family who can help. In such instances, it may be proper to invoke the teaching given to us here in 2 Thessalonians 3:10.

XII

“For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies” (2 Thessalonians 3:11).

Earlier in 2 Thessalonians 1:4, Paul the Apostle issued the following commendation to the church at Thessalonica: “…we boast about your perseverance and faith in all the persecutions and trials you are enduring” (NIV). So it seems that word had gotten around regarding the church’s resilience in Christ under some difficult conditions. Unfortunately, there was some not-so-good news circulating about the church as well: “…we hear that there are some people among you who live lazy lives and who do nothing except meddle in other people’s business” (GNT).

The busybodies referenced here involved rumormongers who were in the habit of gossiping about others. So it appears there were some who were highly motivated to share the latest news or tidbit of information about the affairs of others within the Thessalonian church.

This type of attitude can be quite destructive and we’ll look at a few Biblical admonitions against such behavior in our next study. But before we continue, it might be helpful to consider the environment that may have led to this response within their congregation.

We should carefully consider the following analysis as we evaluate modern-day speakers, authors, video presentations, and websites that are primarily geared towards current events and their potential correlation to Jesus’ return…

“Perhaps the teaching that Christ could return at any moment had led some of the believers into idleness. This is not certain, but it has been the conclusion of several commentators. The ‘undisciplined’ had quit their jobs and were idle, ‘doing no work at all,’ and were simply waiting for the Lord to return. This interpretation seems justified, and is certainly consistent with life.

These idle ones most likely believed in the imminent return of Christ for them (1 Thess. 4:13-18). Such deductions have led other Christians to do the same thing at various other times throughout church history: quit working and simply wait for the Lord to appear. When people are not busy with their own work, they may tend to meddle in the business of others. They may become ‘busybodies,’ rather than busy, neglecting their own business in order to mind other people’s, even minding everybody else’s business but their own.” ₍₁₎

As another commentator observed centuries ago, “The servant who waits for the coming of his Lord aright, must be working as his Lord has commanded. If we are idle, the devil and a corrupt heart will soon find us somewhat to do.” ₍₂₎

(1) Dr. Thomas L. Constable, Notes on 2 Thessalonians 2020 Edition [3:10, 2. Specific instructions concerning the idle 3:11-13] https://www.planobiblechapel.org/tcon/notes/html/nt/2thessalonians/2thessalonians.htm

(2) Matthew Henry, Matthew Henry’s Concise Commentary [Commentary on 2 Thessalonians 3:6-15] https://www.christianity.com/bible/commentary.php?com=mhc&b=53&c=3

XIII

“For we hear that some among you walk in idleness, not busy at work, but busybodies” (2 Thessalonians 3:11 ESV).

In addition to what we read here in 2 Thessalonians chapter three, the Scriptures have much to say regarding the type of behavior described in the passage quoted above…

“Don’t tell your secrets to a gossip unless you want them broadcast to the world” (Proverbs 20:19 TLB).

“A gossip betrays a confidence, but a trustworthy person keeps a secret” (Proverbs 11:13 NIV).

“Gossip is spread by wicked people; they stir up trouble and break up friendships” (Proverbs 16:28 GW).

“The words of a whisperer or slanderer are like dainty morsels or words of sport [to some, but to others are like deadly wounds]; and they go down into the innermost parts of the body [or of the victim’s nature]” (Proverbs 26:22 AMPC).

“Anyone who spreads gossip will be silenced, and no one who is conceited will be my friend” (Psalm 101:5 CEV).

Proverbs 26:20 also tells us, “Where there is no fuel a fire goes out; where there is no gossip arguments come to an end” (CEV). This is a fitting illustration for 2 Thessalonians 3:11 for there are three things required to start a fire: oxygen, fuel, and an ignition source. With this in mind, we can say that information (or speculation) serves as the oxygen for gossip. A busybody who holds that information represents the potential fuel source. Ignition occurs (and gossip begins) when the person who possesses the information begins to repeat it to others.

When faced with a fire of any kind, the fastest way to stop it is to deprive it of fuel or oxygen. Not surprisingly, the fastest way to stop gossip involves a similar approach- don’t take part in spreading innuendo and don’t encourage others to do so.

We can differentiate between legitimate information-sharing and gossip by uncovering the nature of the information with a few important questions…

• Is it meddlesome?
• Is it gratuitous?
• Is it helpful?
• Does it serve to tear another person down or build that person up?

Asking such questions can help us heed Jesus’ warning from the Gospel of Matthew…

“A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. And I tell you this, you must give an account on judgment day for every idle word you speak. The words you say will either acquit you or condemn you” (Matthew 12:35-37 NLT).

XIV

“Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread” (2 Thessalonians 3:12).

This admonition to “work quietly” (CSB) was nothing new for Paul the Apostle. In fact, Paul issued a similar directive in his first letter to the church at Thessalonica and later again in the New Testament book of 1 Timothy. We can gain a better understanding and appreciation for this directive by illustrating it with the concept of a workbench.

In this illustration, our workbench comprises the life and work that God has given us. The tools of our trade include the talents, skills, abilities, and/or opportunities that God has provided. Some have been given extensive workbenches with a high volume of work along with many tools and assistants. Then there are those who work largely alone on smaller workbenches with specialized tools that are designed to perform a specific task. Untold numbers of other craftpersons occupy every space in between.

For some, there may be a lengthy apprenticeship and training period before he or she begins work. Others are required to learn as they go with seemingly little or no external support. There may be some periods where the amount of work appears overwhelming while at other times, there are lengthy intervals between work assignments. Just as each human being is unique and different, so is the type and volume of work that God has placed upon our individual workbenches.

This brings us to Paul’s exhortation here in 2 Thessalonians 3:12. You see, it is often tempting to look at other workbenches to offer suggestions, criticisms, ideas, or opinions regarding the work that others perform. This may be appropriate if God has placed us in a supervisory capacity or whenever we encounter a work product that is clearly misaligned with God’s Word.

However, it is often better to focus upon our own workbench and the work that God has called us to do in most instances. Since it is difficult to produce quality work while simultaneously critiquing the work of others, the admonition given to us in 2 Thessalonians 3:12 offers a valuable reminder. While it may be God’s will for some to be placed in highly visible positions, the vast majority of God’s people are probably best served by working diligently and quietly as they dedicate their lives to representing Jesus well in the arena where He has placed them.

This illustration was partially inspired by Jesus’ Parable Of The Talents

XV

“But as for you, brethren, do not grow weary in doing good” (2 Thessalonians 3:13).

While it is one thing to honor God in the physical duties and responsibilities of life, the mental and emotional strain of those obligations should not be overlooked. While our earlier look at this chapter focused on the right external approach to the toil and drudgeries of life, this passage offers an opportunity to examine our internal approach.

You see, most people are familiar with “the daily grind” of life. Much like the abrasive effect of a machine tool upon a piece of metal, the monotonous toil of everyday existence tends to wear us down mentally and emotionally. As the days and weeks stretch into the months and years of life, it may be challenging to maintain the right attitude in regard to our lives and work. In other words, it’s easy to become weary in doing good.

For instance, we may be wearied by a sense of futility, the nagging suspicion that our lives and work have no lasting value. ₍₁₎ As mentioned earlier, we can address that response by engaging in our daily responsibilities as if we were working for Christ.

We might also grow weary as we see the apparent prosperity of those who seem to care little for the things of God. We can respond to this strange disparity by remembering that our physical lives are relatively short (James 4:13-14) and eternity is far longer. Psalm 37 also addresses this subject at length and offers the following reminder…

“I have seen a wicked and ruthless man flourishing like a luxuriant native tree, but he soon passed away and was no more; though I looked for him, he could not be found. Consider the blameless, observe the upright; a future awaits those who seek peace” (Psalm 37:35-37 NIV).

Finally, we may grow disheartened by the seemingly never-ending problems of daily life and the prospect of having to deal with those problems well into the foreseeable future. In such instances, we would do well to remember Jesus’ counsel from Matthew 6:34: “So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own” (NET).

Therefore, we should seek to maintain our focus upon Christ each day while remembering the promise of Galatians 6:9: “And let us not get tired of doing what is right, for after a while we will reap a harvest of blessing if we don’t get discouraged and give up.”

(1) It is significant to note that God inspired a Biblical author to write a book that is almost entirely dedicated to this subject

XVI

“And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother” (2 Thessalonians 3:14-15).

Here in 2 Thessalonians 3:14-15, Paul the Apostle offers some practical instruction for interacting with those whose lives do not accurately represent what they profess to believe as Christians. This is important, for a person who claims to follow Christ but habitually acts in a manner that denies His teachings is someone who misrepresents Jesus and will likely bring unwarranted criticism upon His people.

Unfortunately, this was not the only New Testament-era church where Paul had to address this issue…

“I wrote you in my letter not to associate with sexually immoral people. In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person” (1 Corinthians 5:9-11).

Since those outside the church often judge Christ by those who claim to represent Him, we thus have Paul’s instruction to disassociate with those who are living in a manner that is inconsistent with genuine Biblical doctrine. Nevertheless, we should note the emphasis he places upon the potential for restoration: “Don’t think of him as an enemy, but speak to him as you would to a brother who needs to be warned” (TLB).

A person who is genuinely concerned about his or her relationship with Jesus will surely be shamed by such expressions of disapproval and hopefully be motivated to adopt a more God-honoring lifestyle. One source expands upon the desired  outcome from such a response…

“‘…allowing a believer to persist in blatantly unchristian, exploitive, and disruptive behavior is not a kindness—neither to the church nor to the errant believer nor to the watching non-Christian public.’ _(a) Paul put social pressure to good use here. It is regrettable that in our day social pressure often has very little influence on erring brethren. Rather than submit to church discipline, many Christians simply change churches. Strong measures may be necessary (‘do not associate with him’), in some cases, so the offender will feel the need to repent (‘so that he will be put to shame’), and to live in harmony with the will of God.” _{(b) (1)}

(1) (a) D. Michael Martin, 1, 2 Thessalonians, p. 213; (b) See John Calvin, Institutes of the Christian Religion, 4:12:5-11. Quoted in Dr. Thomas L. Constable, Notes on 2 Thessalonians 2020 Edition [3:14, 3. Further discipline for the unrepentant 3:14-15] https://www.planobiblechapel.org/tcon/notes/html/nt/2thessalonians/2thessalonians.htm

XVII

“But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. Yet do not regard him as an enemy, but admonish him as a brother” (2 Thessalonians 3:14-15 NET).

This passage offers a brief opportunity to consider the proper approach to managing conflict between God’s people as well as the larger subject of church discipline.

We can begin with the following counsel from the New Testament book of Romans: “If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:18 NIV). Even though this verse implies that it may not be possible to consistently live in peace with everyone, this should not prevent us from attempting to do so. As Jesus encouraged us in the Gospel of Matthew, “Blessed are the peacemakers, For they shall be called sons of God” (Matthew 5:9).

Another portion of Jesus’ teaching from Matthew’s Gospel establishes the proper way to interact with those who have sinned against us…

“If another believer sins against you, go privately and point out the offense. If the other person listens and confesses it, you have won that person back. But if you are unsuccessful, take one or two others with you and go back again, so that everything you say may be confirmed by two or three witnesses.

If the person still refuses to listen, take your case to the church. Then if he or she won’t accept the church’s decision, treat that person as a pagan or a corrupt tax collector” (Matthew 18:15-17 NLT).

The Scriptures also tell us that there are some instances where it may be appropriate to end relationships with those who are responsible for generating division, conflict, and disagreement…

“I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them” (Romans 16:17 NIV).

“If anyone is causing divisions among you, he should be given a first and second warning. After that have nothing more to do with him, for such a person has a wrong sense of values. He is sinning, and he knows it” (Titus 3:10-11 TLB).

Nevertheless, we should seek to maintain humility, respect, and an opportunity for restoration in such instances…

“…if a Christian is overcome by some sin, you who are godly should gently and humbly help him back onto the right path, remembering that next time it might be one of you who is in the wrong” (Galatians 6:1 TLB).

XVIII

“Now may the Lord of peace Himself give you peace always in every way. The Lord be with you all” (2 Thessalonians 3:16).

As we approach the close of this letter to the Thessalonian church, Paul the Apostle will begin his final remarks by sharing his prayerful desire for the members of their fellowship: “Now may the Lord of peace Himself grant you His peace at all times and in every way [that peace and spiritual well-being that comes to those who walk with Him, regardless of life’s circumstances]. The Lord be with you all” (AMP).

The importance of this prayer request should not be overlooked, for peace is an essential (yet often elusive) quality. Unfortunately, we never seem to be far from a headline, a phone call, or other piece of information that serves to remind us that this world is far from peaceful. Even “peace” itself may be something that is easy to say but difficult to define.

The concept of “peace” is generally associated with a sense of contentment and/or well being. This may be reflected in the absence of external hostilities ranging from personal disagreements all the way to armed warfare. The same is true for internal conflicts like anxiety or insecurity. Therefore, a person who is free from internal or external discord is someone who is likely to be “at peace.”

We should also recognize that peace is not necessarily synonymous with the idea of “happiness.” You see, happiness is usually derived from the acquisition of something we desire. The problem is that “things” cannot bring lasting peace, for the source of genuine peace is not something but Someone– God Himself. Since peace is a quality that is associated with the Spirit of God (see Galatians 5:22), we should look to Him to find lasting peace in a constantly changing world.

One source expands upon this idea with several additional insights…

“This is the only New Testament occurrence of the appellation ‘Lord of peace.’ However, God is called ‘the God of peace’ several times (Romans 15:33; Philippians 4:9; I Thessalonians 5:23; Hebrews 13:20). He is the one who both creates peace and sustains it in the believer’s soul. He is not only ‘the Lord of peace,’ but also ‘the Prince of Peace’ (Isaiah 9:6), ‘the God of peace’ (Romans 16:20); the Author of peace (I Corinthians 14:33), and ‘the King of peace’ (Hebrews 7:2). In fact, ‘He is our peace’ (Ephesians 2:14) and someday ‘shall speak peace unto the heathen’ (Zechariah 9:10) and see that of ‘peace there shall be no end’ (Isaiah 9:7).” ₍₁₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 3:16 https://www.icr.org/bible/2Th/3/16/

XIX

“The salutation of Paul with my own hand, which is a sign in every epistle; so I write. The grace of our Lord Jesus Christ be with you all. Amen” (2 Thessalonians 3:17-18).

A first-century letter was often composed by a secretary known as an amanuensis. In such instances, a brief, handwritten portion from the author served to authenticate his or her message just as we see in the passage quoted above. For Paul the Apostle, this represented more than just a personal note for verification purposes; it also protected his recipients from others who might wish to circulate forged correspondence alleged to have been written by him.

This undoubtedly represented a concern for Paul and the members of the Thessalonian church based on something he mentioned earlier within this letter…

“We ask you, brothers and sisters, not to be easily upset or troubled, either by a prophecy or by a message or by a letter supposedly from us, alleging that the day of the Lord has come” (2 Thessalonians 2:1-2 CSB, emphasis added).

Many commentators believe that Paul was concerned with the possibility that others were using his name to legitimize and promote false teachings. To guard against that risk, Paul typically signed his name and added a sentence or two of his own at the conclusion of each letter. This provided an effective means of validation, especially in those instances where Paul used different secretaries to compose his messages. One source identifies the value of this simple precautionary measure by noting, “The salutation of Paul in his own hand is the mark of genuineness for his letter. The Thessalonians need not wonder whether another letter they might get would be authentic” ₍₁₎

With that, our look at this epistle concludes with a familiar benediction…

“The grace of our Lord Jesus Christ be with you all. Amen” (2 Thessalonians 3:18).

The following commentary offers a fitting observation that summarizes the value of this letter for readers of every generation…

“The book of 2 Thessalonians is especially meaningful for those who are being persecuted or are under pressure because of their faith. In chapter 1 we are told what suffering can do for us. In chapter 2 we are assured of final victory. In chapter 3 we are encouraged to continue living responsibly in spite of difficult circumstances. Christ’s return is more than a doctrine; it is a promise. It is not just for the future; it has a vital impact on how we live now.” ₍₂₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2491). Nashville: Thomas Nelson.

(2) Life Application Study Bible NKJV 2 Thessalonians 3:18 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

I

“Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come” (2 Thessalonians 2:1-2).

As we enter the central portion of the book of 2 Thessalonians, Paul the Apostle will offer some additional detail regarding several important end-time events. As we’ll see later in this chapter, this portion of Scripture will supplement some of Paul’s earlier teaching on this subject in order to protect the Christians at Thessalonica from some erroneous teachings that had entered the church.

In one sense, the opening verses of 2 Thessalonians chapter two are comparable to the experience of listening to one side of a mobile phone conversation. While we can gain a great deal of understanding regarding the subject of that conversation, we can only guess at the portion we can’t hear. In this analogy, the first twelve verses of this chapter serve as the portion of the conversation we can hear. What we don’t know is what Paul said earlier regarding “…the coming of our Lord Jesus Christ and our gathering together to Him.”

Nevertheless, these verses provide an excellent framework for understanding the things Paul will go on to say later. For instance…

• They establish our subject for much of this chapter: “…the coming of our Lord Jesus Christ and our gathering together to Him.”
• They explain the reason for Paul’s concern: “…Do not become easily upset in your thinking or afraid” (NCV).
• They identify the source of the issue: “…by spirit or by word or by letter, as if from us.”
• They provide us with the nature of the problem: “…as though the day of Christ had come.”

Finally, one source summarizes the opening twelve verses of this chapter and offers some wise counsel that should guide our response to this passage…

“Paul describes the end of the world and Christ’s second coming. He says that great suffering and trouble lie ahead, but evil will not prevail because Christ will return to judge all people. Although Paul presents a few signs of the end times, his emphasis, like Jesus’ (Mark 13), is the need for each person to prepare for Christ’s return by living rightly day by day. If we are ready, we won’t have to be concerned about the preceding events or the timing of Christ’s return. God controls all events.” ₍₁₎

(1) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:1]

II

“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come” (2 Thessalonians 2:1-2 ESV).

Having comforted the Thessalonians with the assurance that he was praying for them, the Apostle Paul will now transition to a subject that holds interest for every generation: the return of Christ. One scholar provides us with an overview of this topic in the context of the passage quoted above…

“The church of all ages has looked with joyous anticipation to the promised future return of Christ. As His first advent secured our redemption, so His second advent is the blessed hope of the church for the full consummation of His kingdom. The New Testament term most often used to point to Christ’s return is the Parousia. The Parousia refers to the ‘appearing,’ ‘manifestation,’ or ‘coming’ of Jesus in glory at the end of the age. It refers to the church’s expectation of the promised Second Coming or Second Advent of Christ.” ₍₁₎

1 Thessalonians 4:16-17 offers a detailed description of what will take place during this period…

“For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

We can associate this portion of Scripture with an event that has come to be known as the “rapture of the church.” This term derives from an ancient translation of the Scriptures known as the Vulgate. That version renders the phrase “caught up” as raptus, a word that serves as the root of our modern-day word “rapture” and offers a convenient way to identify this Biblical doctrine.

For those Christians who are alive at the time of Jesus’ return, this event will bypass the physical death process and provide for their immediate entrance into eternal life with a glorified body. Yet despite having shared this information with the Thessalonian Christians (both in person and within his previous letter), it appears that many within the Christian community in Thessalonica were still anxious regarding this subject. We’ll take a closer look at the subject of anxiety (and how to deal with it) next.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2137). Orlando, FL: Reformation Trust.

III

“Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here” (2 Thessalonians 2:1-2 NET).

One of the motivating factors behind Paul the Apostle’s second letter to the Thessalonian church involved the need to correct those who had misapplied some of his earlier teachings. Paul addressed one such misconception in the passage quoted above: “Concerning the coming of our Lord Jesus Christ… we ask you… not to become easily unsettled or alarmed.”

In light of this, it appears that some among the Thessalonians were anxious and uneasy concerning the subject of Jesus’ return. It also appears that this sense of apprehension had its origin in several different sources that were less than trustworthy.

It might be said that the Thessalonians had fallen into this state of anxiety because they shifted their focus from Someone (Jesus Himself) to something (the timing of His return in this instance). Much as the Apostle Peter famously began to sink beneath the waves of the sea when he took his focus off Jesus, these verses remind us that it is easy to fall into a state of anxiety if we fail to focus upon Christ. Therefore, it should come as no surprise to read Peter’s counsel from the Biblical book of 1 Peter: “Cast all your anxiety on him because he cares for you” (1 Peter 5:7 NIV).

Here are a few other Scriptures to commit to memory when facing a potentially anxiety-producing circumstance…

“Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28 NIV).

“For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7).

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).

“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27 NIV).

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33 NIV).

IV

“Now concerning the coming of our Lord Jesus Christ and our being gathered to Him: We ask you, brothers, not to be easily upset in mind or troubled, either by a spirit or by a message or by a letter as if from us, alleging that the Day of the Lord has come” (2 Thessalonians 2:1-2 HCSB)

A closer look at this passage reveals three potential avenues for spiritual deception: “a spirit… a message or by a letter as if from us.”

The first avenue (“a spirit“) likely relates to those who falsely claimed to possess a divinely-inspired message regarding Jesus’ return. Paul had earlier counseled the Thessalonians to scrutinize such things when he said, “Put everything to the test. Accept what is good” (1 Thessalonians 5:21 CEV). This also aligns with something we read in the New Testament epistle of 1 John…

“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV).

A “message” is comparable to a modern-day sermon or “a spoken word” (ESV). While many contemporary speakers are skilled in the art of persuasion, it’s important to recognize that such talents are not always put to God-honoring purposes. It’s also important to recognize that the ability to generate fear and anxiety in the minds of an audience may be used appropriately or inappropriately depending on certain factors.

For instance, a speaker who is honest about the prospects of a Christless eternity may provoke a legitimate sense of fear and anxiety in those who do not know God. Ideally, that response would serve to direct their attention to humanity’s failure to live up to God’s moral standards and illustrate their need for a Savior. However, the Christian community in Thessalonica did not fall into that category. Because of this, their confused (CEB) and troubled (KJV) response indicates that there was something wrong with what they had been told concerning “…the coming of our Lord Jesus Christ and our being gathered to Him“.

While it is right to promote a healthy sense of respect and reverence for God, we should recognize that “…perfect love casts out fear” (1 John 4:18) in those who follow Christ. Remember that fear and anxiety are powerful motivational tools. Therefore, a speaker who generates this kind of emotional response in his or her audience should be carefully examined to ensure that his or her message corresponds with sound Biblical doctrine.

Finally, “a letter” would correspond to a written report. Today, this might take the form of a published work, online post, text message, or email. Just as in our first two examples, a spiritual teaching that takes the form of a written report may not be what it seems. In light of this, we would be wise to test the authenticity of such things against the Scriptures.

V

“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God” (2 Thessalonians 2:3-4)

Judging from the passage quoted above, it appears that some members of the Thessalonian congregation had been mistakenly led to believe that the “The Day of The Lord” had arrived within their lifetimes. Paul the Apostle will now go on to correct that misunderstanding beginning here in 2 Thessalonians 2:3-4.

In one sense, it’s easy to understand how the church at Thessalonica might have made this connection. For instance, the Scriptures often associate “The Day of The Lord” with God’s wrath (Isaiah 13:9), a period of destruction (Joel 1:15), and a day of trouble and distress (Zephaniah 1:14-18). In light of the intense persecution they had experienced as a result of their commitment to Christ, this impressionable young church may have been susceptible to this erroneous message from others or someone claiming to be Paul himself.

One source offers some additional perspective on this idea…

“In the Bible, ‘the day of the Lord’ is used in two ways: It can mean the end times (beginning with Christ’s birth and continuing until today), and it can mean the final judgment day (in the future). Because some false teachers were saying that judgment day had come, many believers were waiting expectantly for their vindication and for relief from suffering. But judgment day had not yet come; other events would have to happen first.” ₍₁₎

Thus, this passage offers an important reminder for 21st century readers. For example, it is one thing to recognize that current events seem to indicate that “the day of Christ“ is drawing near or that Jesus is likely to return soon. In fact, Jesus consistently warns us to be watchful in regard to His return. But as another commentator adds, “False starts have been a common phenomenon among movements predicting the imminent end of the age as people’s expectations exceed their patience.” ₍₂₎

Therefore, we would be wise to live in expectation of Christ’s return while keeping the following Scriptures in mind…

“Make good use of every opportunity you have, because these are evil days” (Ephesians 5:16 GNT).

“Live wisely among those who are not believers, and make the most of every opportunity” (Colossians 4:5 NLT).

“…you are living with evil people all around you, who have lost their sense of what is right. Among those people you shine like lights in a dark world, and you offer them the teaching that gives life…” (Philippians 2:15-16 ERV).

(1) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:1-2]

(2) Charles A. Wanamaker, The Epistles to the Thessalonians, p. 238. Quoted in Notes on 2 Thessalonians 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/2thessalonians/2thessalonians.htm

VI

“Don’t let anyone deceive you in any way. For that day will not come unless the apostasy comes first and the man of lawlessness is revealed, the son of destruction. He opposes and exalts himself above every so-called god or object of worship, so that he sits in God’s sanctuary, publicizing that he himself is God” (2 Thessalonians 2:3-4 HCSB).

In seeking to comfort the members of the Thessalonian church regarding the subject of Jesus’ return, Paul the Apostle explained that “…the day of Christ” (v. 2) will not arrive until a specific period of spiritual desertion takes place. That desertion may take the form of those who once self-identified as Christians and later departed from the faith, a deliberate rebellion against God throughout humanity, or perhaps a combination of both.

Depending on the Biblical translation, this wide-scale defection from God is variously defined as…

• “a falling away” (KJV).
• “the apostasy” (CSB).
• “a great rebellion against God” (NLT).
• “a definite rejection of God” (Phillips).

One source tells us that ancient non-biblical documents associate the idea of this defection with the concept of a political rebellion. ₍₁₎ So this implies something more than just a general lack of interest in the things of God; it implies a dedicated insurrection against the Creator.

While history has seen innumerable revolts against various forms of societal, religious, and/or political order, these are only precursors to the rebellion that will usher in the appearance of the person described as “the man of lawlessness” in the passage quoted above. Since Romans 13:1-2 tells us that God has established all governing authorities, this revolt will likely extend beyond the spiritual dimension to encompass other forms of governmental and societal order as well.

Before we turn our attention to the person who is described for us within this passage, one commentator leaves us with a few additional observations in the context of Paul’s original audience for this letter…

“The ancient Greek wording for falling away indicates a rebellion or a departure. Bible scholars debate if it refers to an apostasy among those who once followed God, or a general worldwide rebellion. In fact, Paul may have both in mind, because there is evidence of each in the end times (1 Timothy 4:1-3, 2 Timothy 3:1-5 and 4:3-4). Nevertheless, Paul’s point is clear: ‘You are worried that we are in the Great Tribulation and that you missed the rapture. But you can know that we are not in the Great Tribulation, because we have not yet seen the falling away that comes first.’” ₍₂₎

(1) G646 apostasia. Vines, W. E., M. A. Entry for ‘Fall, Fallen, Falling, Fell’. Vine’s Expository Dictionary of NT Words. https://www.studylight.org/dictionaries/ved/f/fall-fallen-falling-fell.html. 1940.

(2) Guzik, Dave 2 Thessalonians 2 – The Coming of That Day https://enduringword.com/bible-commentary/2-thessalonians-2/

VII

“Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God” (2 Thessalonians 2:3-4 ESV).

Some members of the Thessalonian church had apparently been shaken by the belief that “The Day of The Lord” had already arrived within their lifetimes. Paul the Apostle sought to clarify his earlier teaching regarding that subject and calm their fears in the verses quoted above. In doing so, Paul provides us with some important information regarding a specific period of rebellion against God that will occur in the future.

That rebellion will usher in the appearance of a person whom Paul identifies as “the man of lawlessness.” This individual will be so completely under the control of sin that he will personify the spirit of the antichrist described for us in the New Testament epistle of 1 John: “Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son” (1 John 2:22).

While it may seem obvious, it’s important to note that the word “antichrist” is separable into two distinct portions: “anti” and “christ.” The first part of this word (“anti”) means “against.” This prefix is familiar to many of us due to its appearance within many well-known words and phrases. For instance, a person who is said to be “antisocial” is someone who is against the idea of socializing with others. The words “antifreeze,” “antiestablishment,” and “antibiotic” offer some additional examples.

However, the term “anti” can also mean “instead of” or “in place of.” This means the word “antichrist” may also be associated with an attempt to substitute someone or something else for Christ. Therefore, any person, teaching, or organization that attempts to take Jesus’ place may be accurately characterized by the word “antichrist” (see 1 John 4:2-3 and 2 John 1:7).

The term “antichrist” will find its ultimate definition in the future when the person described here in 2 Thessalonians 2:3 is revealed. This person will personify the word antichrist in both senses of the word (see also Revelation 13-20). Because of this, “the man of lawlessness” will be the ultimate embodiment of this idea, for he will be someone who is completely against Christ while attempting to substitute for Him at the same time.

VIII

“Don’t be fooled by what they say. For that day will not come until there is a great rebellion against God and the man of lawlessness is revealed–the one who brings destruction. He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God” (2 Thessalonians 2:3-4 NLT).

We can make a few additional observations regarding the man of lawlessness who is identified for us within these verses. For instance, some versions of this passage (most notably the King James Bible and its related translations) identify this person as “the man of sin.” In reality, there is little real difference between these descriptions since lawlessness and sin are functional equivalents of one another.

We should also remember that the concept of lawlessness is not limited to this future period when the man of lawlessness will be revealed. As Paul the Apostle will later go on to acknowledge, the “mystery of lawlessness” was already at work in his own day (2 Thessalonians 2:7). In fact, such acts of lawlessness run like a thread throughout the course of human history extending as far back as our first human ancestors. Thus, the acts of lawlessness we see, hear, or experience today are harbingers of the man of lawlessness who is to come. He is the one who will embody the characteristics of lawlessness in its various forms.

It is also interesting to note that this future leader is further identified as “the son of perdition” in many Biblical translations. This phrase expresses the idea of ruin, damnation, and “the destruction which consists of eternal misery in hell.” ₍₁₎ Those who are familiar with the gospel accounts of Jesus’ life may also recognize this term, for Jesus used this same phrase to identify Judas Iscariot…

“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled” (John 17:12).

Thus, Judas served as a type or example of the man of lawlessness who will appear in the future. This has led one commentator to conclude, “Perdition means destruction, the complete loss of well-being. It is really the opposite of salvation. To call him the son of perdition means his character is marked by this destruction. Moffatt says the phrase ‘son of perdition’ essentially means the doomed one.” ₍₂₎

(1) G684 apoleia Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G684&t=NKJV

(2) Guzik, Dave 2 Thessalonians 2 – The Coming of That Day https://enduringword.com/bible-commentary/2-thessalonians-2/

IX

“He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God” (2 Thessalonians 2:4 NET).

This passage offers several insights into the man of lawlessness described earlier in verse three. For instance, he will accept no competition from “…any so-called god or anything that people worship” (NCV). Next, the act of “taking a seat” in God’s temple implies that he will seize an exalted position much like a king who claims a royal seat of authority. However, he will take this seat in a place that does not belong to him (i.e. God’s temple) in seeking to displace God from His rightful position.

Finally, this man will attempt to represent himself as something he is not: “He will announce that he himself is God” (NIRV). Taken together, these actions reveal that the man of lawlessness will seek to assume a position of ultimate supremacy, dominance, and worship.

Two commentators make several sobering observations regarding this spurious claim to deity and attempt to usurp the place of God…

“This Greek term for ‘temple’ (naos) was used for the Holy of Holies in the Jewish Temple, though no seat was in it. The term was also employed for pagan temples where deities were enthroned. This may imply that the Jewish temple must be physically rebuilt (cf. Dan. 9:24-27), possibly following Ezekiel 40-48, but not necessarily. Remember the Jewish temple had no place to sit. It was only a Greek temple (i.e., Zeus’) which had a throne. If literal this phrase could not refer to a Jewish place of worship. Chrysostom interpreted ‘a temple’ as a common Pauline metaphor for the Church (cf. 1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; Eph. 2:21). This view sees the Anti-Christ as manifesting himself in the visible church.” ₍₁₎

“This man is not Satan, although Satan is the force behind him (v. 9) and he has motives like the desires of the devil (cf. Is 14:13, 14). Paul is referring to the very act of ultimate apostasy which reveals the final Antichrist and sets the course for the events that usher in the Day of the Lord. Apparently, he will be seen as supportive of religion so that God and Christ will not appear as his enemies until the apostasy. He exalts himself and opposes God by moving into the temple, the place for worship of God, declaring himself to be God and demanding the worship of the world. In this act of Satanic self-deification, he commits the great apostasy in defiance of God.” ₍₂₎

(1) Dr. Bob Utley. Free Bible Commentary, 2 Thessalonians 2:4 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_02.html

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Th 2:3). Nashville, TN: Thomas Nelson Publishers.

X

“Do you not remember that when I was still with you I told you these things?” (2 Thessalonians 2:5).

It’s interesting to note Paul the Apostle’s brief aside here in verse five: “Don’t you remember? I told you all this while I was with you” (GNT). This statement is important because it verifies the Biblical book we know today as 1 Thessalonians as a genuine letter from Paul himself. You see, Paul and the members of the Thessalonian church were the only two parties who held the ability to confirm the truth of that statement. This enabled the Thessalonians to verify the genuine nature of this message and establish that it was not a forgery.

Beyond this, it appears that the Thessalonian congregation had forgotten some key aspects of Paul’s teaching regarding the subject of Jesus’ return. In fact, Jesus once had a similar experience in speaking with His disciples: “‘Take care,’ Jesus warned them, ‘and be on your guard against the yeast of the Pharisees and the yeast of Herod’” (GNB).

The “yeast of the Pharisees” represented false spirituality or religious hypocrisy (Luke 12:1). “The yeast of Herod” involved a secular mindset and the appeal of power (Acts 12:21-23). Much like the subtle, pervasive effect of yeast upon a piece of dough, these attitudes can produce a damaging effect if they are allowed to permeate our lives.

The problem is that the disciples completely misinterpreted the meaning of Jesus’ message: “The disciples talked this over and said to each other, ‘He must be saying this because we don’t have any bread’” (Mark 8:16 CEV). That prompted Jesus to make the following response: “‘…Don’t you remember? When I broke the five loaves for the five thousand, how many baskets did you fill with leftover pieces?’ They told him, ‘Twelve.’ ‘When I broke the seven loaves for the four thousand, how many large baskets did you fill with leftover pieces?’ They answered him, ‘Seven.’ He asked them, ‘Don’t you catch on yet?’” (Mark 8:18-21 GW).

While the disciples had surely remembered their previous experiences with Jesus, they had forgotten to apply them in the context of His warning. In a similar manner, the Thessalonian church had forgotten what Paul taught them- and that led them to respond in fear and anxiety when presented with an aberrant teaching on the subject of Jesus’ return. We can avoid a similar fate by reading the Scriptures daily to bring their teachings to our remembrance and help ensure that we do not forget what we’ve already learned.

XI

“And now you know what is restraining, that he may be revealed in his own time” (2 Thessalonians 2:6).

Despite the abundance of modern-day Biblical study materials and thousands of years of research by untold numbers of people, it appears that we know less about some aspects of this passage than the ancient church at Thessalonica. To illustrate this, consider Paul the Apostle’s enigmatic statement here in 2 Thessalonians 2:6: “You already know what is holding this wicked one back until it is time for him to come” (CEV).

Paul’s statement implies that the Thessalonian congregation had insight into this restraining force that we do not possess today. Since Paul had already addressed this point with the Christian community at Thessalonica, it’s easy to understand why he didn’t elaborate on this subject within this letter. While this is not ideal for a 21st century audience, it does not prevent us from considering the possible identity of this restraining power.

Just as a detective might use a series of clues to narrow the list of suspects in a criminal investigation, we can use the information given to us in the verse that follows 2 Thessalonians 2:6 to aid our investigation of this passage…

“…only He who now restrains will do so until He is taken out of the way” (2 Thessalonians 2:7).

This passage contains a subtle but important shift that merits close attention. Notice that the “what” of 2 Thessalonians 2:6 has now become the “He” of 2 Thessalonians 2:7. In other words, this restraining force is impersonal in verse six but personal in verse seven. Therefore, it appears that someone is using something (or perhaps multiple “somethings”) to restrain the “son of perdition” mentioned earlier in verse three.

Since a tool is often less important than the person who uses it, we should begin by focusing our attention on the individual identified here in verse seven before we turn our attention to the form of that restraint. We can start by observing that the man of lawlessness described in 2 Thessalonians chapter two is powerful, but less so than the one who restrains him. Despite the terrifying nature of the son of perdition, he remains subject to the one who holds him back. Therefore, he can only do what he is permitted to do and not necessarily what he might like to do. In fact, the activities of the lawless one are managed by this restrainer down to the precise time of his revelation.

With these things in mind, we’ll discuss the likely identity of this restrainer next.

XII

“And you know what is restraining him now so that he may be revealed in his time” (2 Thessalonians 2:6 ESV).

While this passage may seem cryptic and obscure to modern-day audiences, it appears the original readers of this letter understood this reference to the restraining force mentioned here. Unfortunately, 21st century readers of this passage do not possess that same advantage. Therefore, we must prayerfully consider the nature of the restraint upon the man of lawlessness in light of 2 Thessalonians 2:6 and the verse that follows: “…the one now restraining will do so until he is out of the way” (HCSB).

It seems that there is only one entity who is capable of exerting such control over the man of sin. That entity would be God in the Person of the Holy Spirit. It’s likely that God in His omnipotence is the only Being capable of exerting the force necessary to restrain such malevolence.

The next question is, “What form does that restraint take?” One possibility is human government. The New Testament book of Romans provides us with one of the clearest Biblical declarations concerning God’s use of human government to restrain evil…

“Everyone must obey state authorities, because no authority exists without God’s permission, and the existing authorities have been put there by God. Whoever opposes the existing authority opposes what God has ordered; and anyone who does so will bring judgment on himself. For rulers are not to be feared by those who do good, but by those who do evil.

Would you like to be unafraid of those in authority? Then do what is good, and they will praise you, because they are God’s servants working for your own good. But if you do evil, then be afraid of them, because their power to punish is real. They are God’s servants and carry out God’s punishment on those who do evil” (Romans 13:1-4 GNT).

One commentator endorses this view with the following observation…

“The principle of law and order, as enforced by human authority, is ‘that which restraineth’ until he be taken out of the way. This means that Satan will continually use every device, pursue every opportunity, and employ every diabolical instrument in his efforts to break down law and order in society. Hence, for the time being, the worst Satan can do is to promote the spirit of lawlessness… At the divinely decreed moment (the appropriate time) when, as a punishment for man’s willingness to cooperate with this spirit, the ‘someone’ and ‘something’ that now holds back is removed, Satan will begin to carry out his plans.” ₍₁₎

(1) Coffman, James Burton. “Commentary on 2 Thessalonians 2:6”. “Coffman Commentaries on the Old and New Testament”. https://www.studylight.org/commentaries/bcc/2-thessalonians-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XIII

“And you know what currently restrains him, so that he will be revealed in his time” (2 Thessalonians 2:6 HCSB).

In addition to human government as a restraining force against evil, we can say that the influence of those who genuinely follow Jesus also serves to restrict the impact of evil in the world. While objectors may be quick to identify various injustices that have been committed in the name of Christ, it’s important to measure those who claim to follow Jesus against His teachings and not the other way around.

For instance, consider the restraint upon evil that would result if everyone enacted the following portion of Jesus’ teaching from the Beatitudes…

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43-45).

Jesus also referred to His followers as “…the salt of the earth” in Matthew 5:13. While salt is a relatively common element, it possesses properties that serve as an excellent illustration for 2 Thessalonians 2:6. For instance, salt is commonly known as a seasoning agent. In other words, salt often makes food taste better than it might ordinarily taste alone.

The New Testament book of Colossians utilizes this attribute as an illustration when it tells us, “Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:6). The idea is that our interactions with others should be tasteful just as salt makes food more tasteful.

Salt is also valuable for use as a preservative. In the days before refrigeration, salt was regularly used as a preservative to keep food from spoiling and is still used for that purpose today. In a spiritual sense, we can say that Jesus (and those who genuinely represent Him) serve as a kind of preservative influence upon others. Without the preserving influence of Christ and His people in pursuing that which is good, the world would quickly become as spoiled and corrupt as food that hadn’t been salted or refrigerated.

Therefore, as Jesus says, “…Have salt in yourselves, and have peace with one another” (Mark 9:50) thus allowing His influence to season our thoughts, words, actions, and relationships with others.

XIV

“For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way” (2 Thessalonians 2:7).

We can enhance our understanding of this verse by examining three significant words. The first is the word mystery. This refers to a secret that would ordinarily remain unknown unless it was revealed in some manner. ₍₁₎ The second word is lawlessness. We can define this word as “contempt and violation of law, iniquity, wickedness.” ₍₂₎ Finally, there is the term “work.” In the original language of this passage, this phrase is represented by the word energeo and serves as a root of our modern day word “energy.” This word means, “to put forth power (or) be operative.” ₍₃₎

We can tie these definitions together to form an instructive paraphrase: “Here is a revelatory truth that would ordinarily remain unknown: the contempt for law that will characterize the man of sin is already in operation.” One scholar elaborates on this idea with the following insight…

“Though the man of lawlessness has not yet appeared, Paul will not allow his readers to let down their guard. The same satanic power that will ultimately spawn this unholy deceiver was already at work in Paul’s day (1 John 2:18) and is at work in ours. Because it is now restrained, the church has a strong encouragement to carry out its mission.” ₍₄₎

While virtually every human being has been exposed to some degree of lawlessness, we have yet to experience the type of lawless behavior that will characterize human conduct when the restraints upon the man of sin are removed. Another commentary closes our look at this passage with a serious and penetrating analysis…

“Lawlessness is the hidden, subtle, underlying force from which all sin springs. Civilization still has a veneer of decency through law enforcement, education, science, and reason. Although we are horrified by criminal acts, we have yet to see the real horror of complete lawlessness. This will happen when ‘the one who is holding it back steps out of the way.’

Why will God allow this to happen? To show people and nations their own sinfulness, and to show them by bitter experience the true alternative to the lordship of Christ. People totally without God can act no better than vicious animals. Lawlessness, to a certain extent, is already going on, but the man of lawlessness has not yet been revealed.” ₍₅₎

(1) G3466 mysterion https://www.billmounce.com/greek-dictionary/mysterion

(2) G458 anomia https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g458

(3) G1754 energeo https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1754

(4) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2147). Orlando, FL: Reformation Trust.

(5) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:7]

XV

“And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming” (2 Thessalonians 2:8).

In one sense, 2 Thessalonians 2:8 returns us to the opening verses of this chapter: “…let us clarify some things about the coming of our Lord Jesus Christ and how we will be gathered to meet Him. Don’t be so easily shaken or alarmed by those who say that the day of the Lord has already begun. Don’t believe them, even if they claim to have had a spiritual vision, a revelation, or a letter supposedly from us” (2 Thessalonians 2:1-2 NLT).

We can follow the Apostle Paul’s God-inspired thought process through the first eight verses of this chapter in the following manner …

• Some members of the Thessalonian church were concerned that the Day of The Lord had already begun (verse two).
• However, that Day will not occur “…until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thessalonians 2:3).
• There is a force restraining the man of sin and preventing his appearance (verse six).
• That restraining force has not yet been removed (verse seven).
• Therefore, the congregation at Thessalonica could be assured that the Day of The Lord had not yet begun regardless of what they may have heard.
• As a further comfort, Paul assured his readers that the Lord will completely annihilate the man of sin who is to come (verse eight).

Therefore, the intensity of the persecution against the Thessalonian church was not connected to Jesus’ return but attributable in part to the fact that “…the secret power of lawlessness is already at work” (2 Thessalonians 2:7 NIV). This also recalls Paul’s counsel to a young Pastor named Timothy: “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12 ESV).

Given Paul’s deep familiarity with the Old Testament Scriptures, it should not come as a surprise to learn that the imagery he used in 2 Thessalonians 2:8 also appears in the book of the Biblical prophet Isaiah: “He will give justice to the poor and make fair decisions for the exploited. The earth will shake at the force of his word, and one breath from his mouth will destroy the wicked” (Isaiah 11:4 NLT).

In the context of 2 Thessalonians 2:8, we might understand this passage to mean that the Lord is so overwhelmingly powerful that a simple puff of His breath will be sufficient to dispatch this coming man of sin.

XVI

“The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders” (2 Thessalonians 2:9).

2  Thessalonians chapter two has already alerted us to one characteristic of “the lawless one” mentioned here: he will assume the place of God and usurp the worship and recognition that rightfully belongs to Him alone. To this, the verse quoted above adds two additional attributes. First, this coming man of sin will conform to Satan’s agenda. Next, he will be vested with supernatural capabilities.

This supernatural power will be reflected in the ability to perform “signs and wonders.” The word “sign” refers to “…an unusual occurrence, transcending the common course of nature. ” ₍₁₎ A “wonder” is associated with something miraculous when used in this context. ₍₂₎ These demonstrations will influence many to accept the man of sin in place of  God.

At this point, we should pause to remember that the ability to perform “miracles, signs, and wonders” does not necessarily mean that God endorses a person or ministry. In other words, the presence of miracle-working ability does not prove that the miracle-worker is doing God’s will. ₍₃₎ One source offers a perceptive comment on this unfortunate reality…

“In these confusing times, many Christians are seeking for ‘signs and wonders’ to bolster their faith. This attitude, however, was rebuked by Christ, when He lamented: “Except ye see signs and wonders, ye will not believe” (John 4:48). The danger of being led thereby into a false occultic pseudo-Christianity is very real, for Satan and his false christs and false prophets are also able to ‘shew great signs and wonders” (Matthew 24:24). But these are ‘lying wonders,’ intended to deceive men into a false worship.” ₍₄₎

In this instance, the ability to perform these signs “…is in accord with the activity of Satan” (NASB). Despite what many believe, the Scriptures identify Satan as an actual being who possesses genuine influence over others. He is not characterized as a myth, legend, or mischievous prankster. Instead, he is defined as a literal being who is evil (Matthew 6:13), wicked (1 John 2:13), a liar and a murderer (John 8:44), and a deceiver (Revelation 20:10).

We can also add the ability to perform “false miracles, signs, and wonders” (Mounce) to that list of characteristics. These miracles will be false in the sense that they represent…

• Supernaturally sophisticated sleight of hand techniques.
• Authentic miracles that are intended to deceive.
• A combination of both.

Nevertheless, one of these possibilities seems more likely than the others. We’ll see why next.

(1) G4592 semeion https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4592

(2) G5059 teras https://www.billmounce.com/greek-dictionary/teras

(3) See Wilbur Fields, Thinking Through Thessalonians, Notes (2:9) [pg. 205] https://archive.org/stream/BibleStudyTextbookSeriesThessalonians/17Thessalonians_djvu.txt

(4) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 2:9 https://www.icr.org/bible/2Th/2/9

XVII

“The coming of the lawless one is based on Satan’s working, with all kinds of false miracles, signs, and wonders” (2 Thessalonians 2:9 HCSB).

While it is possible that the coming man of lawlessness will employ a series of highly developed illusions that appear to be miraculous, it seems more likely that he will be imbued with genuine supernatural power of a Satanic origin. Consider the analysis of this passage offered by the following commentary…

“Paul employed three terms to describe the supernatural power this man will demonstrate. Miracles (dynamei) emphasizes the inherent power behind the works he will perform. Signs (semeiois) refers to the fact that they will have significance. Wonders (terasin) indicates the attitude of awe that they will evoke when people behold them. He will, in short, perform such powerful miracles that it will be evident to all that he has supernatural power, and people will stand in awe of him. One such miracle and the people’s awe are mentioned in Rev_13:2-4 and Rev_17:8.” ₍₁₎

This is important to remember if we encounter something that purports to be miraculous. The issue is not that God is incapable of performing miracles. Instead, we would be wise to examine such things before we assume they originate with Him. Jesus’ teachings are highly instructive in this regard…

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matthew 7:21-23, emphasis added).

“…false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand” (Matthew 24:24-25).

Another sources summarizes this precautionary approach with the following insight…

“Here it is important to note that not all miracles are of God. The devil and his agents can perform miracles. The man of lawlessness will also perform them (Rev_13:13-15). A miracle indicates supernatural power but not necessarily divine power. The miracles of our Lord proved Him to be the promised Messiah, not simply because they were supernatural, but because they fulfilled prophecy and were of such a moral nature that Satan could not have done them without harming his own cause.” ₍₂₎

We’ll consider some additional steps that can help us separate the true from the false in this regard next.

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [2 Thessalonians 2:9]

(2) William MacDonald, Believer’s Bible Commentary 2 Thessalonians 1:6, pg.2055

XVIII

“The coming of the lawless one is by the activity of Satan with all power and false signs and wonders” (2 Thessalonians 2:9 ESV).

In 2 Corinthians 12:12, Paul the Apostle wrote the following message to the church in the city of Corinth: “Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds.” Much like the apostles who accompanied Jesus during His earthly ministry, Paul verified his apostolic calling through the miraculous works God performed through him, some that included healing the sick (Acts 28:8 cf. Luke 9:1-6). So much like a guidepost that offers direction to a traveler, these miraculous signs pointed the way to Christ, the Savior Paul represented.

This distinction becomes important as we consider the miraculous works ascribed to the man of lawlessness in 2 Thessalonians 2:9. Unlike the “false signs and wonders” performed by the lawless one, a God-ordained miracle honors the God of the Scriptures and points us towards Christ. A sign, wonder, or miracle that reflects something else is likely to be illegitimate.

The following comments can be helpful  as we seek to determine the legitimacy of an alleged miracle…

“…true miracles cause one to think more highly of God, tell the truth, and promote moral behavior. Counterfeit signs from Satan do not do this. They tend to glorify the person ostensibly performing the sign, and they are often associated with error and immoral behavior. They also may not be immediate, instantaneous, or permanent. In short, only God performs true miracles; Satan does counterfeit miracles. This is precisely what the Bible calls them in 2 Thessalonians 2:9 when Paul writes that, ‘The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders.’ Of course, unless one is discerning, such signs can be deceptive and may be mistaken for miracles (Matt. 24:24).” ₍₁₎

“This evil man will use ‘counterfeit power and signs and miracles’ to deceive and draw a following. Miracles from God can help strengthen our faith and lead people to Christ, but all miracles are not necessarily from God. Christ’s miracles were significant, not just because of their power, but because of their purpose—to help, to heal, and to point us to God. The man of lawlessness will have power to do amazing things, but his power will be from Satan. He will use this power to destroy and to lead people away from God and toward himself. If any so-called religious personality draws attention only to himself or herself, his or her work is not from God.” ₍₂₎

(1) Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to Be an Atheist Copyright© 2004 [p.213]

(2) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:9]

XIX

“and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved” (2 Thessalonians 2:10).

The New Testament gospel of John records a question that Pontius Pilate presented to Jesus just prior to His crucifixion. That inquiry represents one of the most important questions anyone can ever ask: “What is truth?” (John 18:38). This question relates to 2 Thessalonians 2:10 because Paul the Apostle uses the word “truth” three times in verses ten to thirteen. An accurate definition of truth is vitally important, for if we fail to define “truth” now, others will surely try to define it for us later.

We can begin with this basic definition of truth: “truth” is defined as “that which corresponds to reality.” Simply put, if you’re speaking the truth, you’re telling it like it is. So truth is that which is in agreement with the facts. Although we may dispute the facts of a matter, we cannot dispute the overall existence of truth. We can demonstrate that reality with a brief exercise.

Let’s consider the following statement: “There is no such thing as truth.” We might respond to that declaration by asking, “Is that true?” If it is, then we have just uncovered the self-defeating nature of that idea and confirmed the existence of truth.

This question may also arise in regard to Jesus’ statement from John 14:6: “…I am the way and the truth and the life. No one comes to the Father except through me” (NIV). Some prefer to dismiss that claim with the following response: “Jesus may be true for you but not for me.” Yet just as with our previous example, a statement like this is self-defeating if we stop to think about it.

To understand why, let’s reconsider this assertion: “That’s true for you but not for me.” Does that statement apply to everyone? In other words, is it universally true that something may be true for some but not for others? If the answer is yes, then at least one thing is universally true- and if it’s possible for one thing to be true for everyone, then it is at least possible for Jesus’ statement to be true for everyone as well.

For some, the reality of “truth” may be disconcerting in view of the natural inhibition it places upon our ability to do whatever we want. But choices lead to consequences and a disavowal of the existence of truth helps explain the difficult and uncomfortable message of 2 Thessalonians 2:10: “They perish because they refused to love the truth and so be saved.”

XX

“and with every wicked deception among those who are perishing. They perish because they did not accept the love of the truth and so be saved” (2 Thessalonians 2:10 CSB).

2 Thessalonians 2:10 identifies a kind of cause and effect relationship. But unlike the usual expression of this idea where a cause leads directly to an effect, the passage quoted above brackets the effect around the cause in the following manner…

Effect: “They perish…”

Cause: “because they did not accept the love of the truth…”

Effect: “and so be saved.”

We’ll discover why people “…refuse to love and accept the truth that would save them” (NLT) a little later in verse twelve. But first we should address two important points. We can begin with this observation: we increase our susceptibility to various forms of deception whenever we depart from the truth. The following portion of the New Testament book of Romans makes this abundantly clear…

“Ever since God created the world, his invisible qualities, both his eternal power and his divine nature, have been clearly seen; they are perceived in the things that God has made. So those people have no excuse at all! They know God, but they do not give him the honor that belongs to him, nor do they thank him. Instead, their thoughts have become complete nonsense, and their empty minds are filled with darkness. They say they are wise, but they are fools” (Romans 1:20-22 GNT).

This coming man of lawlessness will subsequently exploit that vulnerability…

“The meaning of this verse is not that everything (the man of lawlessness) does will be perceived as evil by people, but that it will be evil in its essence because it misrepresents the truth and leads people away from worshiping God. The same three words used to describe his miracles in 2Th_2:9 (miracles, signs, wonders) were used of the miracles of Jesus Christ (Act_2:22) and the apostles (Heb_2:4). It will appear to unbelievers living on the earth at that time that he is indeed God. He will be able to pass himself off as God and receive worship as God.” ₍₁₎

The second point involves those who find fault with God for punishing human beings who “…have refused to love the truth that would allow them to be saved” (CEB). One scholar addresses that objection with an instructive response…

“…justice often cannot occur without punishment for the oppressors. We understand the dynamics with injustice in this life, and yet some then protest that God has to be completely different when it comes to eternal life. The inconsistency proves telling.” ₍₂₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [2 Thessalonians 2:10]

(2) Craig L. Blomberg, The Historical Reliability of the New Testament Copyright © 2016 B&H Academic Nashville, Tennessee [pg. 367]

XXI

“And for this reason God will send them strong delusion, that they should believe the lie” (2 Thessalonians 2:11).

2 Thessalonians 2:11 undoubtedly represents a challenging portion of Scripture for many. For instance, it may be difficult to understand how the Biblical God of truth and honesty could actually send a delusion upon a group of human beings.

To address that question, we should note this passage begins by saying, “Therefore” (ESV), “Consequently” (NET), or “…for this cause” (KJV). This tells us that God is acting in response to something. That “something” was given to us in the previous verse: “…they did not receive the love of the truth, that they might be saved” (2 Thessalonians 2:10). To ensure we do not miss the point, the next verse will go on to reiterate it: “…all those will be judged guilty who did not believe the truth, but enjoyed doing evil” (NCV).

With this in mind, we can say that God does not indiscriminately trick, fool, or delude these individuals. Instead, we’re told that God will send a delusion upon a select group of people based upon the actions they have taken. Perhaps the best way to understand this concept is through the use of a comparison.

Let’s say a business manager directs a subordinate to carry out a task. When that task is completed, the manager can rightly say, “I took care of that responsibility” to those who are higher up the company’s chain of command. While the manager was not directly involved in completing that task, he or she was the one who made it happen.

The same is true for the highest-ranking official on a ship of any kind. The highest-ranking official is ultimately responsible for anything that takes place under his or her command even if he or she wasn’t directly involved with every operation.

In a similar manner, God possesses this same type of accountability, albeit on a far greater scale. Thus we can say God sends this delusion in the sense that He permits, allows, or makes it happen. A better known example occurs in the Biblical book of Job where God allowed Satan to inflict great pain upon Job. Satan was directly responsible for afflicting Job but only because God was responsible for allowing it.

Much like a vaccination that helps protect against a deadly disease, those who love and accept the truth develop an internal resistance to deluded beliefs. Therefore, we can say that one of the best ways to avoid the potential for delusion is to prayerfully ensure we “…receive the love of the truth.”

XXII

“Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness” (2 Thessalonians 2:11-12 ESV).

The truth of God’s existence (and all that proceeds from it) is often difficult, uncomfortable, or inconvenient for those who would prefer to live as if that truth did not exist. Nevertheless, the old adage still applies: the truth always catches up with you. In this instance, a denial of the truth results in condemnation for those who “…would rather do evil than believe the truth” (CEV).

One source elaborates on the stark realities that confront us in this passage…

“Since they will not believe the truth, God allows them to believe the great lie. Although God is the sovereign agent behind all that happens, it is clear in this passage that a voluntary, rational choice is made by these people of every age who have pleasure in unrighteousness. The word used here (Gr eudokeo) means to ‘make a decision about what is right.’ The decision was theirs; they decided for unrighteousness rather than for righteousness and God. The result is that they are condemned, i.e., lost!” ₍₁₎

Another commentator offers a particularly hard-hitting analysis of these verses…

“This thought may astound some people, but the Scriptures actually teach that when men refuse to accept what God plainly says, that God sends delusion to them, that they may believe a lie and be condemned. There are numerous examples of this in the Bible.

(1) God hardened Pharaoh’s heart and caused him to suffer many plagues, because Pharaoh first hardened his own heart. Exo_3:19; Exo_5:1-2; Exo_7:3; Exo_7:13.

(2) God hardened the hearts of the wicked inhabitants of Canaan, so that they would fight Joshua and be destroyed. Jos_11:20.

(3) God sent a lying spirit to the prophets of Ahab, so that Ahab would go into battle and be killed. 1Ki_22:19-23. (Of course, Ahab had long before rejected Jehovah.)

(4) God turned the Gentiles who refused to honor Him as God, over to a reprobate mind, to do those things which were horribly evil and self-destructive. Rom_1:28.

(5) Likewise now the lie of the man of sin comes to those who will not receive the love of the truth. Beware.” ₍₂₎

The warning to modern-day readers of this passage is clear: “God furnishes no guarantee that He will disabuse sinners of error if they really prefer error to the truth.” ₍₃₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2488). Nashville: Thomas Nelson.

(2) Wilbur Fields, Thinking Through Thessalonians, Notes (2:9) [pg. 209] https://archive.org/stream/BibleStudyTextbookSeriesThessalonians/17Thessalonians_djvu.txt

(3) Archer, G. L. (1982). New International Encyclopedia of Bible Difficulties (p. 410). Grand Rapids, MI: Zondervan Publishing House.

XXIII

“But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth” (2 Thessalonians 2:13).

Thus far, 2 Thessalonians chapter two has featured an extended discussion on the subject of Jesus’ return and the events that will accompany it. But here in verse thirteen, Paul the Apostle will transition from the future to the present and go on to share a number of practical exhortations to Godly living. Those exhortations will encompass most of the remainder of this letter.

Knowing what the future holds should impact the way we live in the present- and unlike those who “…had pleasure in unrighteousness” mentioned earlier in verse twelve, Paul was clearly encouraged by the fact that he could “…give thanks to God” for the Christians in Thessalonica.

In addition to what we read here in 2 Thessalonians 2:13, we should also note that Paul expressed his thankfulness for God’s people in several other instances as well…

“First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (Romans 1:8).

“Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers” (Ephesians 1:15-16).

“Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons: Grace and peace to you from God our Father and the Lord Jesus Christ. I thank my God every time I remember you” (Philippians 1:1-3 NIV).

“We give thanks to the God and Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and of your love for all the saints” (Colossians 1:3-4).

“I always thank my God as I remember you in my prayers, because I hear about your love for all his holy people and your faith in the Lord Jesus” (Philemon 1:4-5 NIV).

In a world full of conflict, division, misunderstanding, emotional injury, and differences of opinion, it is often difficult to find things we can be thankful for in the lives of others. Nevertheless, we can honor God by making an effort to seek out and focus upon the things we can give thanks for as we interact with those who enter our lives.

XXIV

“But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth” (2 Thessalonians 2:13).

1 Thessalonians 1:4 is a brief passage that undoubtedly served to reassure the original recipients of this letter. Nevertheless, this verse also presents us with a doctrine that has arguably led to more discussion and debate than any other throughout the centuries: the doctrine of election.

The issue arises from the apparent conflict that exists between God’s sovereignty in choosing (or electing) individual human beings for salvation and human responsibility in accepting or rejecting His offer of salvation. We can turn to the following sources for some helpful insight into this topic beginning with a definition of the term “election”…

“The doctrine of election teaches that God chose certain people in Christ before the foundation of the world (Eph_1:4). It does not teach that He chose some to be damned. If men are finally lost, it is because of their own sin and unbelief. The same Bible that teaches election also teaches human responsibility or man’s free choice. God makes a bona fide offer of salvation to all people everywhere. Whoever comes to Christ will find a warm welcome.

These two doctrines, election and freedom of choice, create an irreconcilable conflict in the human mind. But the Bible teaches both and so we should believe both even if we can’t harmonize them.” ₍₁₎

Another commentary provides us with Biblical references that support the doctrines of divine election and human responsibility while acknowledging the difficulty in reconciling them…

“The proof of God’s love for the Thessalonians was His choice of them unto salvation. From the word translated chosen (ekloge) comes the English ‘election.’ That God has chosen to bless some individuals with eternal life is clearly taught in many places in both the Old and New Testaments (e.g., Deu_4:37; Deu_7:6-7; Isa_44:1-2; Rom_9:1-33; Eph_1:4-6, Eph_1:11; Col_3:12; 2Th_2:13).

Equally clear is the fact that God holds each individual personally responsible for his decision to trust or not to trust in Jesus Christ (cf. Joh_3:1-36; Rom_5:1-21). The difficulty in putting divine election and human responsibility together is understanding how both can be true. That both are true is taught in the Bible. How both can be true is apparently incomprehensible to finite human minds; no one has ever been able to explain this antinomy satisfactorily.” ₍₂₎

We’ll continue our look at this important subject with a focus upon the tension that exists between divine sovereignty and human responsibility next.

Portions of this message originally appeared here

(1) William Macdonald, Believer’s Bible Commentary (p.2024) Edited by Arthur Farstad Thomas Nelson Publishers

(2) Bible Knowledge Commentary, note on 1 Thessalonians 1:4 pg. 691

XXV

“But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth. (2 Thessalonians 2:13 NET).

While the doctrine of election is a challenging subject, perhaps we might benefit from a change of perspective. What if we viewed divine election and human responsibility as “both/and” and not an “either/or” proposition? One scholar explains…

“God’s determination and human freedom are not necessarily an either/or situation; they can be a both/and situation. There are a number of ways a theist might reconcile the two. He might contend that God has determined that men be free. He may contend that God controls the world by what he knows men will freely do. Knowing what men will do with their freedom is not the same as ordaining what they must do against their freedom. The latter would seem to be incompatible with a loving God, but the former would appear to follow naturally from such a God.

If love is persuasive but never coercive, then allowing men to freely determine their own destiny would seem to be the loving way to make them. Hence, a theist could argue that the love of God necessitates that if he decides to create creatures that can love him, then they must be free; it is of the very necessary nature of love that other persons be able to respond freely to it. In this way both God and man would be responsible for free acts…

The theist may argue that if man is free, then he is responsible; if he has been given freedom, then he is responsible to the One who gave him freedom. In this account God is ultimately responsible for the fact of freedom (which is a good thing) but not immediately responsible for the acts of freedom (which may be evil). Both God and men take their separate responsibilities for freedom.” ₍₁₎

We’ll close our look at this subject with an illustration attributed to H.A. Ironside. That illustration begins as follows: Imagine you encounter a door with the following sign: “Whosoever will may enter.” You may accept or decline the invitation and choose to go in. Upon entering, you are surprised to find a banquet with a place set aside for you as an expected guest. As you turn to look at the door you entered, you find that the inside of the door is marked with a different sign: “Foreordained from the foundation of the world.”

This illustration offers one means of addressing the polarization between divine election and human responsibility: “God’s determination and human freedom are not necessarily an either/or situation; they can be a both/and situation.”

This message originally appeared here

(1) Geisler, N. L. (1976). Christian apologetics (p. 231). Grand Rapids: Baker Book House.

XXVI

“…God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ” (2 Thessalonians 2:13-14).

Paul the Apostle used an interesting turn of phrase in referring to “our gospel” here in 2 Thessalonians 2:14. For instance, one might have expected Paul to reference the gospel in addressing the good news of God’s plan of salvation through faith in Christ. Instead, he used the possessive term “our gospel” to deliver this message. The question is, why?

Perhaps the simplest way to understand this reference is to recognize that God does not take a “one size fits all” approach to ministry. While the content of the gospel remains unchanged, God accommodates the needs of various audiences by equipping different speakers with the tools they need to effectively communicate with others. Thus, we can expect God to use the cultural backgrounds, rhetorical skills, life experiences, and interests of various ministers to meet the needs of different people. This is how “the” gospel becomes “our” gospel.

Of course, there are also many counterfeit gospels (both religious and non-religious) that purport to be “good news” but really aren’t. For example, there are spiritual “gospels” that promote good works, virtuous lifestyles, or the adherence to various standards as the path to acceptance with God. Then there are non-religious “gospels” that include social popularity or the accumulation of wealth and material possessions as the keys to happiness, fulfillment, and satisfaction. Other types of secular gospels include the single-minded pursuit of business, athletic, political, or academic successes.

In light of this, we can say that everyone has his or her own gospel in a sense. In other words, everyone lives by a set of beliefs they believe to be “good news.” Furthermore, everyone preaches their “gospel” through the choices and judgments they make each day. The real question is, how closely does “our” gospel align with “the” gospel?

Remember, the Biblical book of Proverbs tells us “There is a path before each person that seems right, but it ends in death” (Proverbs 14:12 NLT). In fact, this reminder is so important that it is repeated again later in Proverbs 16:25. It is only when “our” gospel reflects “the” gospel that it becomes something to live by. Therefore, we would do well to prayerfully examine the “gospel” that we believe and preach to others.

XXVII

“Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle” (2 Thessalonians 2:15).

The closing verses of 2 Thessalonians chapter two offer an encouragement to stand firm in the face of affliction. Nevertheless, the use of the word “traditions” (or “ordinances” as it appears in some translations) may seem troublesome. For some, the idea of a “religious tradition” may summon the image of a centuries-old observance with little or no relevance to modern-day life. Others may be encouraged to participate in various traditions with little understanding of the origin or significance behind them.

These concerns are understandable, for the concept of a “traditional belief” may sometimes represent a human-oriented observance that serves to nullify or circumvent the Word of God. Jesus identified the negative aspect of such observances in addressing the religious leadership of His day: “All too well you reject the commandment of God, that you may keep your tradition” (Matthew 7:9). The issue was that some of those religious leaders prioritized their traditional observances above the Word of God. If a conflict subsequently developed between them, the need to adhere to these human-oriented traditions ultimately took priority.

While there is nothing inherently wrong with the concept of a traditional observance, it is certainly wrong to allow such observances to take precedence over God’s Word. In view of this, Jesus rightly identified and condemned this practice.

This brings us to Paul the Apostle’s use of the word “tradition” here in 2 Thessalonians 2:15. In considering this passage, we should first note that Jesus’ teachings were primarily transmitted via the spoken word in the days prior to the establishment of the New Testament canon of Scripture. Thus, these teachings formed the oral tradition that God’s commissioned representatives (such as Paul the Apostle) used in helping to establish the first century church.

Unlike the first century religious leaders who built their traditions upon a human interpretation of what it meant to follow the Scriptures, 2 Thessalonians 2:15 refers to the verbal instruction that Paul had earlier delivered to the Thessalonians as an Apostle of Christ. Therefore, those traditions represented the Word of God in spoken form to the church at Thessalonica. This also explains why Paul encouraged the Christian community at Thessalonica to “…remain faithful and follow closely what we taught you in person and by our letters” (CEV).

We’ll continue our look at this subject by considering the meaning and implication of the traditions mentioned in this passage next.

XXVIII

“So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter” (2 Thessalonians 2:15 ESV).

One commentary identifies the function of the traditions referenced here in 2 Thessalonians 2:15 and provides us with some important insights…

“’Traditions’ can be either valuable or harmful, depending on whether or not they support God’s Word. Jesus, for example, rebuked the Pharisees on this basis: ‘Why do ye also transgress the commandment of God by your tradition?’ (Matthew 15:3). Paul, on the other hand, encouraged the Thessalonians to keep the traditions they had been taught by him, either verbally or in writing (see also II Thessalonians 3:6).

For the first twenty years or so of the spread of Christianity, each church needed to carefully and accurately remember what they had been taught orally by the apostles or their prophets, pastors, and teachers, for they did not yet have the New Testament in written form. By this time, however, Paul had written down at least some of his teachings, and the New Testament was beginning to take shape.

Eventually, by the time the last apostle died, it would all have been written and circulated among the churches, and there would be no further need for them to be guided by the oral traditions. The corresponding message to us today, therefore, would be to ‘stand fast, and hold the Scriptures which ye have been taught.’” ₍₁₎

So Paul the Apostle essentially told the Thessalonian church, “Hold firm to the traditions you received directly from me via letter or spoken word, not in someone else’s epistle or others who claimed to be me.” As another commentator summarizes, “In other words, follow the plain meaning of Paul’s preaching and writing, not some creative distortion of it.” ₍₂₎

Thus, this chapter closes much as it opened: “Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come” (2 Thessalonians 2:1-2 NIV).

As with any institution established by fallible human beings, a traditional religious observance can devolve into something inappropriate if it is detached from a clear Biblical foundation. Therefore, “The traditions we should hold are the great truths which have been handed over to us in the sacred Scriptures.” ₍₃₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 2:15 https://www.icr.org/bible/2Th/2/15

(2) Ben Witherington III, 1 and 2 Thessalonians: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2006), 234 quoted in Craig L. Blomberg The Historical Reliability of the New Testament Copyright © 2016 B&H Academic Nashville, Tennessee p.362.

(3) William MacDonald, Believer’s Bible Commentary 2 Thessalonians 1:6, pg.2057

XXIX

“Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, comfort your hearts and establish you in every good word and work” (2 Thessalonians 2:16-17).

This reference to “every good word and work” offers a preview of what is to come in the final chapter of 2 Thessalonians. For example, this terminology draws our attention to the things we say (“every good word”) and the things we do (“[every good] work”). This is important, for if there is a disconnect between the things we say and do, it likely means that something is wrong. It also means that others are sure to notice and make their own judgments concerning the things we claim to believe. As the old adage reminds us, “actions speak louder than words.”

This represents an important consideration, especially in an era where we have an unprecedented opportunity to amplify our thoughts, opinions, and ideas through various forms of social media. An objective look at an average social media feed will often reveal the true nature of our words and works. Even our volume of activity on social media reveals something important about our priorities. Do such things function as a “good word” or a “good work” that reflects well upon Christ?

In a larger sense, this reference to our words and works serves to remind us that everyone carries a philosophy, worldview, or set of principles that governs their choices. Those principles are subsequently expressed through the decisions of daily life. If our principles are built upon a Biblically-sound relationship with God through faith in Christ, then we can count on Him to establish us in every good word and work.

Unfortunately, we’ll soon find that some among the Thessalonians held principles that led to decisions that reflected poorly upon their relationship with Jesus. As we consider their example, we are sure to discover some insights that can help us avoid a similar mistake. But for now, we’ll close our study of 2 Thessalonians chapter two with a few important observations from the following commentator…

“Notice that believers are encouraged to do and say ‘good things.’ We are not saved by doing good things but we are saved for doing and saying good things. Our relationship with Christ must lead to Christlikeness. We were called unto good works (cf. Eph. 1:4; 2:10). The goal of every believer is not only heaven when we die but Christlikeness now.” ₍₁₎

(1) Dr. Bob Utley. Free Bible Commentary, 2 Thessalonians 2:17 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_02.html

I

Roughly 25% of the book of 1 Thessalonians is dedicated to the subject of end-times related events. We find a large portion of that 25% here in the opening ten verses of 1 Thessalonians chapter five. That section begins with the following message…

“But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night” (1 Thessalonians 5:1-2).

This reference to “the times” is a shorthand way of referring to a historic timeline of events. The “seasons” are associated with the individual characteristics of a given age. For instance, we might associate the 18th and 19th centuries (“the times”) with the first Industrial Revolution (or “the season”) that characterized that age. We often combine these two ideas whenever we speak of “the signs of the times” to describe a quality or characteristic of a particular time period.

There are only two other references to “times and seasons” in the Biblical Scriptures. The first occurs in the book of the prophet Daniel…

“…Blessed be the name of God forever and ever, For wisdom and might are His. And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding. He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him” (Daniel 2:20-22).

The other Biblical reference to “times and seasons” appears in Acts 1:6-7 where Jesus answered the following question from His disciples: “…they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.’”

We can glean some important insights from these references. First, we can say that God ultimately orchestrates the events of human history (“…He changes the times and the seasons“). And while God may elect to reveal “…deep and secret things,” He has sovereignly declined to provide us with a detailed timeline of end-time events (“…It is not for you to know times or seasons which the Father has put in His own authority“).

Nevertheless, 1 Thessalonians 5:1-2 provides us with a significant descriptive element in the form of a phrase that is rich with Biblical significance: “…the day of the Lord so comes as a thief in the night.” We’ll take a closer look at this reference to “…the day of the Lord” next.

II

“Now on the topic of times and seasons, brothers and sisters, you have no need for anything to be written to you. For you know quite well that the day of the Lord will come in the same way as a thief in the night” (1 Thessalonians 5:1-2 NET).

The “day of the Lord” is a phrase that merits close attention for it is a term appears with considerable frequency in the pages of the Scriptures. For instance, this phrase is used in both the Old and New Testaments to describe God’s wrath (Isaiah 13:9), God’s judgment (as we’ll see next in 1 Thessalonians 5:3), a time of destruction (Joel 1:15), and a day of recompense for those who have done wrong (Obadiah 1:15).

The prophet Joel also described the day of the Lord as “great and very terrible” in Joel 2:11. However, Joel was not alone in this characterization, for the Old Testament prophets Ezekiel, Amos, Zephaniah, and Malachi associate the “day of the Lord” with similar words like, “doom,” “darkness,” “trouble and distress,” and “dreadful.”

Here in 1 Thessalonians 5:2, the day of the Lord is associated with the events that will accompany Jesus’ return. Three commentators provide some additional insight into the use of this important term…

“The prominent idea associated with that Day in the Old Testament, and in this passage as well, is that of ‘judgment’ and destruction upon the enemies of God. This stands in striking contrast to the previous passage (4:13–18), where the emphasis was hope and resurrection. The difference of course is one of focus; it depends upon whether believers or unbelievers are in view.” ₍₁₎

“In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was known as the ‘Day of the Lord.’ Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people.” ₍₂₎

“Christ has already passed through the judgment of the day of the Lord for believers, so they need not fear His return (Heb. 9:27, 28). Unbelievers, however, will feel the wrath of God when the day of the Lord is consummated at the second coming of Christ.” ₍₃₎

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2480). Nashville: Thomas Nelson.

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:2 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2138). Orlando, FL: Reformation Trust.

III

“About the times and the seasons: Brothers, you do not need anything to be written to you. For you yourselves know very well that the Day of the Lord will come just like a thief in the night” (1 Thessalonians 5:1-2 HCSB).

There are two references from 1 Thessalonians 5:2 that also appear within the New Testament epistle of 2 Peter…

“But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Peter 3:10).

In this context, the “day of the Lord” refers to the eventual dissolution of what we would call “the universe” or “space.” We also find similar expressions of this idea in the book of the Old Testament prophet Isaiah (Isaiah 65:17) and the New Testament book of Revelation (Revelation 21:1). Although this may seem disconcerting, these future realities should prompt us to make good, God-honoring choices in the present.

You see, the Apostle Peter goes on to ask (and answer) an important question in the following verse of 2 Peter chapter three. In view of the fact that everything we now possess will ultimately be dissolved, Peter arrived at an appropriate conclusion under the inspiration of the Holy Spirit: “Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives” (2 Peter 3:11 NIV).

In another sense, “the day of the Lord” arrives in an untold number of human lives every day. For instance, we might say the day of the Lord occurs whenever someone passes from this life into eternity. For some, that day arrives “like a thief in the night” in the form of an untimely passing. In those instances, the day of the Lord did not represent a far-off future event. Instead, it became the day when someone was unexpectedly called to stand before his or her Creator with no further opportunity to go back and undo the choices of life.

It’s often been said that the key to eternity is not to be ready when, but to be ready whenever– and as the Biblical book of Romans tells us, “If you openly admit by your own mouth that Jesus Christ is the Lord, and if you believe in your own heart that God raised him from the dead, you will be saved” (Romans 10:9 Phillips). Therefore, “Knowing how to live in preparation for the Lord’s return is more important than knowing the timing of His return (Acts 1:6–7).“ ₍₁₎

See related discussion beginning here

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 5:1). Bellingham, WA: Lexham Press.

IV

“For when they say, ‘Peace and safety!’ then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape” (1 Thessalonians 5:3).

The God-inspired books of the Old Testament provide us with a great deal of spiritual insight, sometimes in surprising or unexpected ways. Consider the passage from 1 Thessalonians 5:3 quoted above and the Old Testament link identified by the following commentators…

“Just as false prophets of old fraudulently forecast a bright future, in spite of the imminence of God’s judgment (Jer 6:14; 8:11; 14:13, 14; La 2:14; Eze 13:10, 16; Mic 3:5), so they will again in future days just before the final Day of the Lord destruction.” ₍₁₎

“While they are saying, ‘Peace and safety’ This was the message of the false prophets of Jeremiah’s day (cf. Jer. 6:14; 8:11,28). Human life and society will appear normal before God’s intervention (cf. Matt. 24:37-38; Luke 17:26-27). They will not be expecting the Messiah.” ₍₂₎

These references illustrate the Old Testament’s value in helping us understand New Testament passages like 1 Thessalonians 5:3. Nevertheless, it is important to pray for God’s wisdom and discernment in seeking to understand and apply this portion of Scripture.

For instance, those with a strong interest in Biblical prophecy may wish to consider the cautionary message offered by the following source: “Unlike some modern students of prophecy, Paul refuses to speculate. Instead, he reminds them that the Day of the Lord will come unannounced. For those who are not in Christ, it will be completely unexpected and not particularly welcome.” ₍₃₎

Our final commentator offers the perspective of an earlier generation in identifying the positive and negative truths behind this passage. While the language of this quote reflects the parlance of a former time, the following observations are just as applicable today as they were in the 18th century when these words were first published…

“Christ’s coming will be terrible to the ungodly. Their destruction will overtake them while they dream of happiness, and please themselves with vain amusements. There will be no means to escape the terror or the punishment of that day. This day will be a happy day to the righteous. They are not in darkness; they are the children of the light. It is the happy condition of all true Christians.

But how many are speaking peace and safety to themselves, over whose heads utter destruction is hovering! Let us endeavour to awaken ourselves and each other, and guard against our spiritual enemies.” ₍₄₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 5:3). Nashville, TN: Thomas Nelson Publishers.

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:3 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(3) Brower, K. E. “3. The Day of the Lord (5:1-5)” In Asbury Bible Commentary. 1101. Grand Rapids: Zondervan, © 1992.

(4) Matthew Henry, Matthew Henry’s Concise Commentary [5:1-5] https://www.christianity.com/bible/commentary.php?com=mhc&b=52&c=5

V

“But you, brethren, are not in darkness, so that this Day should overtake you as a thief” (1 Thessalonians 5:4).

“Light” is a Biblical metaphor that is often used to represent God’s nature or those behaviors that correspond with His character. Perhaps the clearest expression of that idea is found in the New Testament epistle of 1 John…

“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:5-7).

Jesus also made use of this concept when He said, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). In addition, Jesus adopted this idea for His disciples to apply on a personal level…

“The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness. Therefore take heed that the light which is in you is not darkness” (Luke 11:34-35).

In comparison, the Biblical equivalent of “darkness” is often used to represent evil, falsehood, or inequity…

“And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:19-21).

In contrast to the God of light, the Scriptures identify Satan and his associated behaviors with the concept of darkness. One source summarizes these concepts in the context of 1 Thessalonians 5:4…

“He repeats that the coming of the day will be sudden. It will come like a thief in the night. But he also insists that that is no reason why a man should be caught unawares. It is only the man who lives in the dark and whose deeds are evil who will be caught unprepared. The Christian lives in the light and no matter when that day comes, if he is watchful and sober, it will find him ready.” ₍₁₎

(1) Barclay, William. “1 Thessalonians 5:1-11”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-thessalonians-5.html

VI

“You are all sons of light and sons of the day. We are not of the night nor of darkness” (1 Thessalonians 5:5).

As mentioned previously, the word ‘light” is often used to represent truth, goodness, and integrity in a Biblical context. On the other hand, “darkness” is commonly used to describe the qualities of spiritual insensitivity, immorality, ungodliness, or the consequences that accompany inappropriate behavior. In fact, the Scriptures employ this word-picture in a surprising variety of ways. For instance…

“But the way of the wicked is like deep darkness; they do not know what makes them stumble” (Proverbs 4:19 NIV).

“You false prophets! You who lead his people astray! You who cry ‘Peace’ to those who give you food and threaten those who will not pay! This is God’s message to you: ‘The night will close about you and cut off all your visions; darkness will cover you with never a word from God. The sun will go down upon you, and your day will end’” (Micah 3:5-6 TLB).

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1:1-5 KJV).

“Stop forming inappropriate relationships with unbelievers. Can right and wrong be partners? Can light have anything in common with darkness?” (2 Corinthians 6:14 GW).

One commentator develops this idea with the following insight…

“Because believers have been delivered from the domain of darkness, they are taken out of the night of sin and ignorance and put into the light of God. Because Christians are in the light, they should not sleep in spiritual indifference and comfort, but be alert to the spiritual issues around them. They are not to live like the sleeping, darkened people who will be jolted out of their coma by the Day of the Lord (v. 7), but to live alert, balanced, godly lives under control of the truth.” ₍₁₎

The person who isn’t careful to walk in the light of God’s Word is always in danger of being overtaken by the darkness. Therefore, this passage should encourage us to prayerfully read the Scriptures each day. As we’re reminded in Psalm 119:105, “Your word is like a lamp that guides my steps, a light that shows the path I should take” (ERV).

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 5:6). Nashville, TN: Thomas Nelson Publishers.

VII

“Therefore let us not sleep, as others do, but let us watch and be sober” (1 Thessalonians 5:6).

1 Thessalonians 5:6 opens a brief section of this letter in which Paul the Apostle encourages his readers to pursue the kind of lives that are “…worthy of God who calls you into His own kingdom and glory” (1 Thessalonians 2:12).

The first directive found here in 1 Thessalonians 5:6 is “…let us not fall asleep as others do” (Mounce). This may seem confusing as Paul has already used the word “sleep” as a metaphor for death in the previous chapter of this letter. Since it seems obvious that Paul is not referring to the death process in this portion of Scripture, what are we to make of this statement?

To answer this question, we can revisit the importance of context in reading the Biblical Scriptures. We can define the word “context” as “the part of a text or statement that surrounds a particular word or passage and determines its meaning.” ₍₁₎ In other words, the Biblical material preceding and following each verse helps determine its meaning.

Although the word “sleep” used in the original language of this passage differs from the word for sleep used earlier in 1 Thessalonians 4:13-15, we can identify the proper application for these verses simply by examining their context. In 1 Thessalonians chapter four, the context involved the physical death of a loved one. Here in 1 Thessalonians chapter five, the context involves the need to avoid spiritual and moral indifference.

With this in mind, we might ask why Paul didn’t just say what he meant. For instance, if Paul meant to refer to physical death in 1 Thessalonians chapter four and spiritual indifference in 1 Thessalonians chapter five then why didn’t he do so? In response, we can say that these metaphors help draw out the meaning of a passage and provide us with a fuller, richer understanding of God’s Word.

In addition, these portions of Scripture (and others like them) encourage us to seek God for their meaning and application. Difficult passages and unfamiliar metaphors compel us to seek the Author (and His representatives) for the clarifications necessary to understand and apply a given passage of Scripture. This enables us to develop a close relationship with the Author instead of simply taking the answers from a book.

So while it might have been easier if God had arranged His Word differently, it’s important to remember that “easier” doesn’t always represent the best path to spiritual growth.

(1) The American Heritage Dictionary, third edition

VIII

“For those who sleep, sleep at night, and those who get drunk are drunk at night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation” (1 Thessalonians 5:7-8).

For Paul the Apostle, the metaphors of light, dark, day, and night offered a rich vein of spiritual insight. For instance, night time represented the realm of those who were asleep, a period where they were unconscious to the reality of the world around them. It was also the time when those who sought to deaden their senses through alcohol abuse had ample opportunity to do so.

In contrast, people of the day (or the light) exhibited the characteristics of those who were “…wide awake (alert, watchful, cautious, and on our guard) and… sober (calm, collected, and circumspect)” (AMPC). Paul used these metaphors to illustrate some of the differences between those who seek to follow Christ and those who do not.

This passage also serves to remind us of Jesus’ cautionary message from Matthew chapter twenty-four…

“Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Assuredly, I say to you that he will make him ruler over all his goods.

But if that evil servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth” (Matthew 24:45-51).

We can derive an important spiritual lesson from this portion of Scripture. You see, those who follow Jesus have been entrusted with an obligation to employ their God-given gifts, skills, talents, and opportunities in a sober, dedicated manner. Unlike others who regard their lives as an opportunity for self-indulgence (like the unprofitable servant in the parable quoted above), we can redeem the time by adopting a mindset that views life as an investment on Christ’s behalf.

Those who do so follow Jesus’ personal example as well: “I must work the works of Him who sent Me while it is day; the night is coming when no one can work” (John 9:4).

IX

“For those who sleep, sleep at night, and those who get drunk, are drunk at night. But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation” (1 Thessalonians 5:7-8).

In addition to the metaphors of day and night given to us above, Paul the Apostle was also fond of using military illustrations to effectively communicate with his audience. In this instance, Paul made use of the armor worn by a first-century Roman soldier to illustrate the proper mindset of a God-honoring man or woman. Although Paul referenced similar types of armor in Romans 13:12 and 2 Corinthians 6:7, the New Testament book of Ephesians offers the greatest amount of detail regarding this concept…

“Put on the whole armor of God, that you may be able to stand against the wiles of the devil… Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Ephesians 6:11, 13-17).

While the attributes of these pieces of spiritual armor differed slightly in each of these letters, their function remained largely unchanged. For instance, a military breastplate protected a soldier’s heart, lungs, and other vital organs much like a bullet-resistant vest serves to protect a law-enforcement officer today. In a similar manner, the qualities of faithfulness, love, and righteousness offer protection from an enemy attack, just as a breastplate protects a soldier. The unrighteous lack this “breastplate” which inevitably leads to spiritual (and perhaps even physical) harm.

A helmet represents another familiar piece of equipment. In work, athletics, or warfare, a helmet serves to protect one’s ability to think, function, and process information. Since a Christian possesses the mind of Christ (1 Corinthians 2:16), the “helmet of salvation” offers protection against the things that might harm us in those areas.

As one commentary summarizes, “The helmet and breastplate defend the two vital parts, the head and the heart respectively. ‘With head and heart right, the whole man is right’.” ₍₁₎

(1) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 1 Thessalonians 5:8”. “Commentary Critical and Explanatory on the Whole Bible”. https://www.studylight.org/commentaries/jfb/1-thessalonians-5.html#8

X

“For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him” (1 Thessalonians 5:9-10).

While the wrath of God is hardly a popular subject, the Biblical book of Romans provides us with a basis for discussing this difficult and uncomfortable topic: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Romans 1:18).

This passage identifies three actions that serve to generate God’s wrath: the ungodliness and unrighteousness of human beings who suppress the truth. These behaviors are important in helping us understand the reason behind God’s wrath and why “God did not appoint us to wrath” as mentioned in the passage quoted above.

We can begin with a look at the word ungodliness, a characteristic that is associated with a person who lives without reverence for God. In general, the word “ungodly” is used to describe a mindset of a person who presumes God does not exist. It also serves to identify those who show their disrespect for God in the way they speak or act. In short, “ungodliness” indicates that something is wrong in one’s vertical relationship with his or her Creator.

On the other hand, “unrighteousness” indicates that something is wrong horizontally in one’s relationship with others. As used in the Scriptures, “unrighteousness” refers to injustice, inappropriate conduct towards others, or violations of the law. ₍₁₎ Unrighteousness is likely to follow ungodliness for once our vertical relationship with God is damaged or marred, then it will surely have an effect on our horizontal relationship with others.

Romans 1:18 goes on to tell us that such individuals “…suppress the truth in unrighteousness.” The word “suppress” literally means “to hold something down.” It’s been said that we can illustrate the use of this word with the image of a sailor who is determined to pilot his or her boat against a current of water. To accomplish this, the sailor must “suppress” or hold back the natural flow of water by forcing the rudder to take the boat in the direction he or she wishes to go instead of the direction of the current.

So what is the “something” that people seek to hold down or suppress? Well, Romans 1:18 describes that “something” as the truth. We should notice that it is not “truth” or “a truth” that serves as the object of this effort- it’s “the truth.” We’ll explore the significance of that little three letter word next.

(1) G93 adikia. See https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g93 and https://www.billmounce.com/greek-dictionary/adikia

XI

“For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him” (1 Thessalonians 5:9-10 ESV).

In Romans 1:18 we’re told, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness” (NET). We should note that it is not “truth” or “a truth” that some attempt to suppress- it’s “the truth.” So what’s so important about this seemingly insignificant word?

We can address this question with another question: what is the basic, essential, foundational truth about anyone? Well, the basic truth about any human being is that he or she exists. While there may be many things that are true about someone, the primary, fundamental truth about any human being is that he or she exists. With this in mind, we can ask, “What is ‘the truth’ about God?”

Well, the answer to that question is the same as it is for anyone else- God exists, or He “is.” We can illustrate this idea from the account of a conversation between God and Moses, the famous Old Testament patriarch…

“Moses said to God, ‘Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?’ God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:13-14 NIV).

“I AM” is an important term because it identifies God as the self-existent, eternal Being. Unlike every member of the human race, there was never a time when God did not exist. As the uncreated, eternal, first cause of creation, only God alone can truly say, “I AM.”

Of course, some may challenge that assertion with the following objection: “We don’t know God exists. Therefore, we are incapable of suppressing that purported truth.” The Scriptures address that challenge in Romans 1:19: “That which is known about God is evident within them; for God made it evident to them” (Romans 1: 19 RSV).

The word for “evident” in that passage refers to something that is apparent, clear, or plainly recognized. ₍₁₎ This indicates that God has personally delivered the evidence for His existence and makes it observable for everyone. We’ll consider the nature of that evidence next.

(1) G5318 phaneros. See https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5318 and https://www.billmounce.com/greek-dictionary/phaneros

XII

“For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep, we will live together with Him” (1 Thessalonians 5:9-10 HCSB)

Romans 1:19 tells us that God personally delivers the evidence for His existence and allows everyone to see that evidence for themselves. The nature of that evidence is given to us in the following verse…

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Romans 1:20 NIV).

We can associate this “design evidence” with a philosophical assertion known as the Teleological argument for God’s existence. That line of reasoning is expressed in the following manner…

• The existence of a design implies the existence of a designer.
• Creation shows evidence of design.
• Therefore, there is evidence of a designer of creation.

With this in mind, we can say that “creation” (or “nature”) represents a kind of window through which we can see the reality of God’s existence. For instance, every thinking human being is quietly reminded every day that the existence of creation assumes the existence of a Creator. Just as an artist, musician, or craftsman can be known by the existence of his or her work, the reality of the Creator’s existence can be verified by the existence of His work as well.

Romans 1:20 tells us that this evidence is so clear that human beings are literally “without excuse.” This means that no one will ever be able to truthfully claim that he or she was unaware of the Creator’s existence. While many are undoubtedly uncomfortable with the idea of a Creator, no one will ever be able to truthfully assert that the evidence didn’t exist.

This is important in light of what comes next…

“Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. The result was that their minds became dark and confused. Claiming to be wise, they became utter fools instead” (Romans 1:21-22 NLT).

When it comes to rejecting the truth of God’s existence, the Scriptures indicate that everything ultimately comes down to a single motivating factor: people don’t acknowledge God’s existence because they really don’t want to. In other words, this rejection is volitional, not evidential. We’ll consider the objective behind that response next.

XIII

“God did not appoint us to wrath but to obtain salvation through our Lord Jesus Christ who died for us in order that whether we are awake or asleep we might live together with Him” (1 Thessalonians 5:9-10 Wuest).

While it is comforting to know that God has not appointed us to wrath, it’s important to know why God’s wrath exists at all. Romans 1:18-21 provides us with the answer to that question…

“For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened” (Romans 1:18-21).

Though many seek to justify their unbelief in a variety of ways, there is one motive that serves as the foundation for all others: “…even though they knew God, they did not honor Him as God, or give thanks…” (NAS). The New Testament Gospel of John employs the metaphors of light and darkness to explain why…

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (John 3:19 NIV).

These passages uncover an important truth. If we are able to convince ourselves that God doesn’t exist, then we are free to live however we wish without regard for the intent of the One who created us. The problem is that we must deliberately suppress the testimony of a creation that proclaims the existence of God in order to live in a way that presumes He doesn’t exist. This is what ultimately prompts us to “suppress the truth is unrighteousness” according to Romans 1:18.

One commentary completes our brief look at this topic with the following summation…

“God’s purpose is salvation, not wrath. The choice of verbs in v.9 is significant. In using ‘appoint,’ Paul indicates that God did not intend wrath for his creation. ‘To receive’ implies that humans must accept God’s salvation. His purpose will be fulfilled, but humans have the choice to accept the free and undeserved gift or to maintain their arrogant independence from God.

There is a paradox between God’s purposes and human choice. But two things are clear. First, God does not force persons to follow him. Second, ‘a predestination to wrath that operated independently of the responsible action of mankind in sinning and rejecting the gospel is as unthinkable as a predestination to salvation that overrules human responsibility or makes it ultimately of no account by operating through it.’” ₍₁₎

(1) Brower, K. E. “4. Watchfulness and Armor (5:6-10)” In Asbury Bible Commentary. 1102. Grand Rapids: Zondervan, © 1992.

XIV

“Therefore comfort each other and edify one another, just as you also are doing” (1 Thessalonians 5:11).

Whenever the word “therefore” appears within the pages of God’s Word, we would do well to pay attention to the portion of Scripture that immediately follows. You see, this word indicates that a Biblical author is ready to summarize the content of a previous section and present us with an appropriate response. Here in 1 Thessalonians chapter five, the word “therefore” marks a transition from the doctrinal teachings that characterized the initial verses of this chapter to a series of practical applications.

1 Thessalonians 5:11 contains the first of a series of nineteen directives that continue through verse twenty-two of this chapter. That list begins with the following instruction: “…encourage each other and strengthen one another” (GW). One of the more obvious means of implementing this directive involves the act of comforting and identifying with those who are going through difficulties that parallel our own life experiences.

The New Testament epistle of 2 Corinthians builds upon this idea when it tells us, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God” (2 Corinthians 1:3-4).

We can also comfort others through the quality of our relationships with them. While personality clashes, misunderstandings, and differences of opinion will always exist, we should prayerfully seek to be the kind of people who typify the message of Philemon 1:7: “Your love has given me much joy and comfort, my brother, for your kindness has often refreshed the hearts of God’s people” (NLT).

A final area of encouragement and comfort involves our ability to edify those spiritual leaders, teachers, counselors, mentors, and advisors who exert a positive impact upon our lives. As mentioned earlier in our look at 1 Thessalonians chapter two, a genuine spiritual leader derives a great deal of encouragement from the knowledge that others have grown in Christ as a result of his or her efforts. We can encourage such leaders by living the kind of lives that bring to mind the following words from 3 John 1:4: “I have no greater joy than this: to hear that my children are walking in the truth” (HCSB).

The next two verses of 1 Thessalonians chapter five will provide us with an opportunity to examine this area in greater detail.

XV

“And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake. Be at peace among yourselves” (1 Thessalonians 5:12-13).

While there were many good and commendable things to report concerning the young church at Thessalonica, there are indications that there were a few concerns left for Paul the Apostle to address. The first of those concerns might be found here in verse twelve: “Brothers and sisters, we ask you to respect those who are working with you, leading you, and instructing you” (CEB).

You see, there is a subtle but noticeable shift in Paul’s message within this verse. For instance, Paul began this chapter by saying, “…concerning the times and the seasons, brethren, you have no need that I should write to you” (emphasis added). But here now in verse twelve, notice that the “I” has changed to “we” in his message to the church: “…we urge you, brethren” (emphasis added).

Remember that Paul had earlier dispatched a trusted associate named Timothy to check on the members of the Thessalonian congregation. Although Timothy returned to Paul with a positive report, perhaps he felt that some within their fellowship had failed to demonstrate the proper level of respect for their spiritual leaders. While there is a degree of speculation in this inference, it would help to explain this joint expression of concern.

In addition, it’s likely that the Thessalonian leadership was rather young and/or inexperienced. If Paul followed the practice of ordaining church leaders prior to his departure from Thessalonica (as mentioned in Acts 14:23 and Titus 1:5), it may account for his gentle reminder and expression of support for these leaders.

In a larger sense, this passage directs us to consider the call to leadership within the church. While oversight positions are important and necessary, a title is less significant than the evidence of God’s calling upon one’s life. In general, people exhibit God’s call to leadership by doing the things that identify them as leaders even if they don’t possess a title. One pastoral minister wisely offers the following counsel in this regard…

“Don’t be quick to give yourself a title. I think that when people have to tell me what their gifts are, I am a little suspicious. If God is working through you, people will see what God is doing, you won’t have to publicize it.” ₍₁₎

(1) Rich Cathers, Revelation 1-2 [2:20] http://www.calvaryfullerton.org/Bstudy/66%20Rev/2001/66Rev01-02.htm

XVI

“We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves” (1 Thessalonians 5:12-13).

While the passage above is only two verses long, it offers an extraordinary amount of practical information that reveals God’s will for interacting with church leaders. While it may be easy to critique the idiosyncrasies, personality traits, or perceived shortcomings of a spiritual leader, this passage should make us stop and think before doing so.

For instance, consider the Biblical qualifications for pastoral ministers as found within the New Testament book of 1 Timothy…

“A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil” (1 Timothy 3:2-7).

We should keep these stringent qualifications in mind whenever we are tempted to criticize those who serve within a pastoral ministry. In addition to communicating the Word of God, we should also consider the staggering variety of issues that clergy members must address as representatives of Christ. These include (but are certainly not limited to)…

• Health-related concerns of every kind.
• Matters related to death and the grieving process.
• Marital, family, and single-parent issues, including infidelity, abandonment, child and spousal abuse, elder-care, extended-family relationships, and parenting concerns.
• Addictive and self-destructive behaviors.
• Suicides and attempted suicides.
• Legal, financial, and employment-related concerns.
• Ministering to those who are institutionalized or cannot leave their homes.
• Interacting with governmental authorities, including those that are indifferent, averse, or openly hostile to Christianity.

These are the types of issues that pastoral leaders must face with courage, strength, care, wisdom, compassion. and spiritual discernment. Therefore, we would do well to measure our assessment of church leaders through the lens of Jesus’ message from the Sermon on the Mount…

“… you will be judged by the way you criticise others, and the measure you give will be the measure you receive” (Matthew 7:2 Phillips).

XVII

“Dear brothers and sisters, honor those who are your leaders in the Lord’s work. They work hard among you and give you spiritual guidance. Show them great respect and wholehearted love because of their work. And live peacefully with each other” (1 Thessalonians 5:12-13 NLT).

Since many spiritual leaders are content to serve with a minimum of fanfare, we may fail to grasp the immense responsibility that accompanies a pastoral ministry. Unfortunately, many clergy members tend to be recognized by those outside the church only under the following conditions:

• When they’ve experienced a moral failing.
• When they’ve made a foolish decision.
• When many thousands will watch or gather to hear them speak.

However, there are untold numbers of other church leaders who are quietly and effectively serving as Jesus’ representatives without praise, recognition, or attention. ₍₁₎ Because of this, those who are quick to criticize a clergy member may fail to recognize and appreciate the challenges that face a church leader in every phase of ministry.

For instance, a minister may question God’s calling if it seems their work is bearing little fruit. If the ministry is large or expanding, the leader will be challenged to grow along with it. The need for adequate financial support is another common concern for many clergy members. In addition, a ministerial leader must always be careful to ensure that others are treated in a manner that reflects well upon Christ, even if it means suppressing what he or she might like to say.

Another important challenge for church leaders involves the need to interact responsibly with subordinates or people who are attracted to those who hold a position of authority and power. As the old adage reminds us, “Nearly all men can stand adversity, but if you want to test a man’s character, give him power.”

Nevertheless, the greatest source of discouragement for a pastoral leader often comes in the form of a person who has broken his or her promises or betrayed that leader in some way. In fact, Paul the Apostle spoke of his own experience in that area when he told the church at Corinth that he had often been “…in perils among false brethren” (2 Corinthians 11:26). We can define such “false brethren” as those who wrongfully identify as Christians or genuine believers who represent themselves as something they’re not.

These unfortunate realities present a constant concern for the minister. For these reasons, our time is often better spent praying for our spiritual leaders than seeking to criticize them.

(1) At least in this life.

XVIII

“Now we ask you, brothers and sisters, to acknowledge those who labor among you and preside over you in the Lord and admonish you, and to esteem them most highly in love because of their work. Be at peace among yourselves” (1 Thessalonians 5:12-13 NET).

The parameters given to us here in 1 Thessalonians 5:12-13 are important to remember whenever we experience conflict with a church leader. For instance, let’s consider a situation where a minister has acted insensitively or failed to meet our expectation in some way. Or perhaps there is a clergy member who holds a different opinion on a debatable issue or minor theological point.

With these scenarios in mind, we should ask if these conflicts permit us to ignore the directive given to us in the passage quoted above. In other words, do such disputes allow us to act disrespectfully or broadcast our differences in a way that serves to undermine a ministry leader? Do those disagreements give us the right to treat the clergy in a way that we do not wish to be treated?

Thankfully, the passage quoted above offers a change of perspective that can help. Notice that the acknowledgement, respect (ESV), and appreciation (GW) given to a ministerial leader is not rooted in the person but in the work that person does: “esteem them most highly in love because of their work” (emphasis added). One commentary expands on this idea with an important observation…

“Some church leaders do not command as much personal respect as others, but Paul taught that all should be held in esteem because of the nature of their responsibilities before God. Not just some respect, but the highest respect is due these leaders, and it is to come from an attitude of affection (in love) for them, again, because of their work, if for no personal reason.” ₍₁₎

So even though a title does not automatically elevate someone to a higher level of esteem, this portion of God’s Word instructs us to treat pastoral leaders “…with the highest regard and love because of the work they are doing” (CJB). We can turn once again to the definition of love given to us in 1 Corinthians 13:4-7 to implement this directive in our relationships with church leaders…

“Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things” (ESV).

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [1 Thessalonians 5:13]

XIX

“Hold them in the highest regard in love because of their work. Live in peace with each other” (1 Thessalonians 5:13 NIV).

The first-century church embraced those who differed greatly in personality, culture, socio-economic background, and emotional makeup. The same remains true of the modern-day church as well. Therefore, living in peace with those who hail from divergent walks of life continues to present a significant challenge. One commentary alerts us to the importance of this idea in a forthright manner…

“The exhortation ‘be at peace among yourselves’ is no incidental insertion. The number one problem among Christians everywhere is the problem of getting along with each other. Every believer has enough of the flesh in him to divide and wreck any local church. Only as empowered by the Spirit can we develop the love, brokenness, forbearance, kindness, tender-heartedness, and forgiveness that are indispensable for peace. A particular threat to peace which Paul may be warning against is the formation of cliques around human leaders.” ₍₁₎

Another source builds upon this warning to avoid dividing into factions…

“Though division is ungodly, it is not wrong to make distinctions between churches and ministers. God has made different churches and different ministries with different callings and characters, because the job of preaching the gospel is too big for any one group. It is one thing to prefer one minister to another, but we cannot divide into cliques behind one minister or another.” ₍₂₎

While living in peace with others may seem elusive or unachievable, the peace that God offers through Christ is our model for peace in our interpersonal relationships. Since God has forgiven us in Christ, we ought to follow His good example in seeking peace in our relationships with others. In addition, we should also recognize that we are individually responsible to God and will eventually answer to Him if we do not seek to act upon this admonition to “Live in peace with each other.” As Paul the Apostle wrote to the church at Rome…

“As far as your responsibility goes, live at peace with everyone. Never take vengeance into your own hands, my dear friends: stand back and let God punish if he will. For it is written: ‘Vengeance is mine. I will repay’.

… these are God’s words: ‘Therefore if your enemy hungers, feed him; if he thirsts, give him a drink; for in so doing you will heap coals of fire on his head’. Don’t allow yourself to be overpowered with evil. Take the offensive—overpower evil by good!” (Romans 12:18-21 Phillips).

(1) William MacDonald, Believer’s Bible Commentary 1 Thessalonians 5:13, pg.2042

(2) Guzik, Dave 1 Corinthians 1 – Jesus, the Wisdom of God http://www.enduringword.com/commentaries/4601.htm

XX

“Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonians 5:14).

In continuing the practical instruction that underscores the remainder of 1 Thessalonians chapter five, this verse identifies the proper response to three distinct types of individuals: the disorderly (ASV), the timid (Phillips), and the frail (WYC). Notice that Paul the Apostle exhorts “the brethren” in this passage, a phrase that encompasses “brothers and sisters” or “fellow Christians.” ₍₁₎ This implies that these instructions are not simply admonitions to church leaders; instead, they apply to every member of the church.

The first person described for us is someone who is irresponsible (HCSB), disorderly (Mounce), or undisciplined (NET). Interestingly, this word carries the following definition in the original language of this passage: “deviating from the prescribed order or rule used in Greek society of those who did not show up for work.” ₍₂₎ Another source tells us that this word is used in “…describing certain church members who manifested an insubordinate spirit, whether by excitability or officiousness or idleness.” ₍₃₎ Since Paul will address these individuals at greater length in his follow up letter to the Thessalonian church, we will simply note our responsibility to warn those who exhibit similar behaviors.

In comparison, the fainthearted and weak are to be comforted and supported. Much like a splint or cast that is used to mend, heal, and support a broken bone until it can return to its intended function, this passage identifies our responsibility to strengthen and help those who are in spiritual or emotional need. As they are taught, encouraged, and directed to depend upon Christ, those who are fearful or disheartened can find new strength and eventually become conduits of God’s comfort to those who are facing similar challenges.

The last quality involves “…patience toward all” (NMB). As one source observes, “To be patient with all is perhaps hardest of all, for the last lesson most of us learn is to suffer fools gladly.” ₍₄₎ Another commentary closes our look at this passage with an important insight regarding patience…

“Patience is to be shown to all, even towards those who actually deserve far worse. ‘Getting even’ is not to be tolerated in the church (see Mt 5:44-48; Lk 6:27-36). Rather the Christian response to wrong, whatever the source, is to try to bring good out of evil. This challenges the spirit of our age in which retaliation is seen as strength and any attempt to return good for evil is seen as weakness.” ₍₅₎

(1) NET Bible notes on 1 Thessalonians 1:4 https://netbible.org/bible/1+Thessalonians+1

(2) G813 ataktos http://www.textusreceptusbibles.com/Strongs/52005014/G813

(3) W.E Vine, “Disorderly” Vines Expository Dictionary of New Testament Words, Rev Terry Kulakowski, Editor [pg. 81]

(4) Barclay, William. “Commentary on 1 Thessalonians 5:14”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-thessalonians-5.html. 1956-1959.

(5) Brower, K. E. “1. Respect for Leaders (5:12-15)” In Asbury Bible Commentary. 1102. Grand Rapids: Zondervan, © 1992.

XXI

“See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all” (1 Thessalonians 5:15).

Having earlier counseled his readers to “Be at peace among yourselves” (Thessalonians 5:13 ESV), the Apostle Paul will now offer some practical instruction to help us do so in the passage quoted above. We can begin to put these instructions into practice by first defining our terms.

For instance, we can define “evil” as, “the quality of being morally bad or wrong; that which causes harm, misfortune, or destruction, (or) something that is a cause or source of suffering, injury, or destruction.” ₍₁₎ To this definition, we can add one more: “Evil is the absence of something good that should exist.” In fact, the original language of this verse defines the word “evil” as “…the lack in a person or thing of those qualities which should be possessed.” ₍₂₎

So this passage tells us that we should not seek to inflict harm or injury upon those who have inflicted such things upon us. While this goes against our natural desire to strike back at those who have hurt us, our obligation to conduct ourselves in a Christ-like manner does not end in such instances. In fact, this directive also extends to our internal thoughts and attitudes, even in those instances where others seemingly “get what they deserve”…

“Do not rejoice when your enemy meets trouble. Let there be no gladness when he falls— for the Lord may be displeased with you and stop punishing him!” (Proverbs 24:17-18 TLB).

It also mirrors God’s response as well…

“But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:44-45 ESV).

Finally, this type of mindset follows the example Jesus set for us…

“For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:21-23 ESV).

We’ll consider how one Biblical personality modeled this kind of response next.

(1) American Heritage Dictionary Of The English Language, Third Edition

(2) G2556 kakos Vines, W. E., M. A. Entry for ‘Bad’. Vine’s Expository Dictionary of NT Words. https://www.studylight.org/dictionaries/ved/b/bad.html. 1940.

XXII

“See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone” (1 Thessalonians 5:15 NET).

The Old Testament account of Joseph offers an example of a Biblical personality who embodied the message of 1 Thessalonians 5:15. Through an unfortunate turn of events, the Biblical book of Genesis tells us that several of Joseph’s family members seized him and sold him as a slave to a group of traveling merchants. Those merchants later sold Joseph to a man named Potiphar who served as the captain of the guard for Pharaoh, the king of Egypt.

Over time, God blessed Joseph and he eventually rose to an important position as Potiphar’s chief of staff. However, Joseph’s rise to prominence also attracted some unwanted attention…

“Now Joseph was well built and handsome. After some time the wife of Joseph’s master began to desire Joseph, and one day she said to him, ‘Have sexual relations with me.’

But Joseph refused and said to her, ‘My master trusts me with everything in his house. He has put me in charge of everything he owns. There is no one in his house greater than I. He has not kept anything from me except you, because you are his wife. How can I do such an evil thing? It is a sin against God.’ The woman talked to Joseph every day, but he refused to have sexual relations with her or even spend time with her” (Genesis 39:6-10 NCV).

We’re later told that Potiphar’s wife retaliated against Joseph for his refusal to engage in a physical relationship with her by entrapping him in a false allegation of sexual assault. That led to a lengthy prison term for Joseph even though he had done nothing wrong. Yet even when Joseph later rose to an even greater position as second-in-command in the nation of Egypt, there is no indication that he ever sought revenge against Potiphar’s wife for her false accusation against him.

In fact, Joseph even declined to punish those family members who unjustly sold him into slavery even though it was well within his power to execute them for their actions against him. In these respects, Joseph served as a living example of the attitude given to us here in 1 Thessalonians 5:15: “See to it that no one repays evil for evil to anyone, but always pursue what is good for one another and for all” (HCSB).

For an in-depth look at Joseph’s life, see Genesis chapter 37 and chapters 39-50 here

XXIII

“See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all” (1 Thessalonians 5:15 ASV).

In considering this portion of Scripture, it may be helpful to clarify “…what is good for one another and for all” (NET) actually involves. For instance, this passage does not prohibit us from acting in our own best interest when appropriate. However, it does imply that we have an obligation to look beyond our personal interests to the interests of others and respond accordingly. It also means that the agenda of a God-honoring life can no longer be driven exclusively by the question, “what’s best for me?”

This passage also serves to draw our attention to the nature of love as defined in 1 Corinthians 13:4-7. That portion of Scripture tells us that genuine love is not “self-seeking” (NIV) or “self-serving” (NET). In other words, love does not exclusively pursue its own best interests; instead, it chooses to anticipate the needs of others and respond in an appropriate manner.

For example, genuine love seeks to determine what is best for everyone in a given situation and willingly defers to others where necessary. While the circumstances may change from person to person, we can often identify a loving response with the following question: “What is in the best interest of the people who are involved in this situation from God’s perspective?”

Paul the Apostle expanded upon this idea in his Biblical epistle to the Philippian church…

“Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well” (Philippians 2:3-4 NET).

Finally, just as Joseph provided us with a positive embodiment of the mindset advocated here in 1 Thessalonians 5:15, another Old Testament figure named Laban offers a negative example. We first meet Laban in Genesis chapter twenty-four and his life serves an example of what not to do in seeking to pursue what is good for one another and for all.

Whenever Laban saw an opportunity to serve his own interests, he took advantage of that opportunity without concern for who might be hurt or negatively affected by his choices. In fact, Laban’s attitude was probably best summarized by the phrase, “What’s in it for me?” Therefore, we can set the right example in a world of modern-day “Labans” by following this Biblical injunction to “…pursue what is good both for yourselves and for all.”

For an in-depth look at Laban’s life, see Genesis chapters 29-31 here

XXIV

“See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone” (1 Thessalonians 5:15 ESV).

As we close our look at this verse, it’s important to be conscious of our internal motives as we seek to apply this passage. For instance, it helps to remember that God is aware of any ulterior motive we may possess in choosing a particular course of action. If we seek to maintain the appearance of doing good with a different corresponding motive, we can rest assured that God is fully aware of it.

The Biblical account of Ananias and Sapphira may represent the clearest example of this reality. You see, Ananias and Sapphira were a husband and wife couple who brought a financial offering to the first-century church under false pretenses. It appears their willingness to offer that gift was motivated by a desire to secure praise, honor, and recognition for their “generosity.” However, the Apostle Peter quickly identified the inappropriate nature of their offering and their seemingly noble gesture was shown to be not what it seemed.

Jesus also had an experience with others who came to Him with disguised motives. Once after feeding five thousand people with five loaves of bread and two fish, a group of individuals sought Him out once again. But Jesus, knowing their true motive, said to them, “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill” (John 6:25-26 NIV). Unfortunately, those who were seeking Jesus in this passage seemed to be less interested in Him and more interested in what He could do for them.

These examples demonstrate the need to prayerfully audit our internal motives in a given situation. For instance…

• Are there other agendas hiding behind our words or actions?
• Are we acting selfishly or unselfishly?
• Are we considering the needs of others as well as our own needs?
• Are we seeking to do the right thing or the easy thing?

While others may look upon outward appearances, God looks upon our hearts (see 1 Samuel 16:7). If our motives are good and acceptable before God, then our actions should follow as well. But if not, we should take care that we are not counted among those who are mentioned in the book of the Biblical prophet Isaiah…

“These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men” (Isaiah 29:13).

XXV

“Rejoice always” (1 Thessalonians 5:16).

While it may be easy to rejoice when things are going well, it is often more difficult to understand how we can rejoice amid the hardships, trials, difficulties, and painful situations we encounter in life.

In addressing this question, we can begin with the acknowledgment that real pain may sometimes accompany the events of life. Therefore, we would be ill-advised to ignore the authentic nature of that pain or pretend it doesn’t exist. Nor should we ignore the harsh realities of traumatic life events in seeking to make sense of such things when they occur. Instead, we would be better served to adopt a change of perspective that focuses upon the eternal rather than the temporal.

We’ll talk more about this eternal perspective when we reach 1 Thessalonians 5:18: “Give thanks in every situation because this is God’s will for you in Christ Jesus” (CEB). For now, one commentator elaborates upon this passage in the context of the first-century Thessalonian church…

“This is not a sugar-coated call for putting on a happy face in the midst of difficulties. Here is a church that is undergoing severe hardship because of its faith in Christ. God’s will for such a community, both as individuals and as they gather for worship, is that as a matter of first importance they continue to exalt Christ by rejoicing, with him as the focus.” ₍₁₎

Even in the midst of sorrow, suffering, or pain, we can still find reason to rejoice in Christ. While the circumstances of life may not give us cause for rejoicing, we can find encouragement in Jesus’ message to us from John 16:33: “I have told you these things so that in me you may have peace. In the world you have trouble and suffering, but take courage—I have conquered the world” (NET).

Finally, one scholar addresses the seeming inconsistency that exists between this verse and a portion of Jesus’ teaching from the Sermon on the Mount…

“PROBLEM: Paul commands us here to ‘Rejoice in the Lord always,’ but Jesus insisted that ‘Blessed are those who mourn’ (Matt. 5:4).

SOLUTION: Properly understood, these are not mutually exclusive. Mourning is the condition and rejoicing is the result of a proper relation to God. It is those who humble themselves whom God lifts up (cf. James 4:10 ). So it is those who mourn in their spirit who will be able to rejoice in their Lord. True sorrow for sin is the antecedent of the consequent joy of salvation.” ₍₂₎

(1) Fee, Gordon D., The First and Second Letters to the Thessalonians, © 2009 Gordon D. Fee, Wm. B. Eerdmans Publishing Co. pg 214-215

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 483). Wheaton, Ill.: Victor Books.

XXVI

“pray without ceasing” (1 Thessalonians 5:17).

This directive to “pray without ceasing” may seem to conflict with another Biblical teaching from the gospel of Matthew: “…when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Therefore do not be like them. For your Father knows the things you have need of before you ask Him” (Matthew 6:7-8).

To better understand the relationship between these two seemingly divergent passages, we should first consider the difference between “praying without ceasing” and a “vain repetition.” To illustrate this difference, we can use the example of two individuals who are engaged in an ordinary conversation. Just as two people can enjoy an ongoing conversation without repeating themselves, the same is true in our communication with God. Because of this, we can associate a person who prays without ceasing with someone who enjoys a “running conversation” with God in prayer.

On the other hand, Matthew 6:7-8 describes the type of person who believes that he or she can obtain something from God by repeating the same words over and over in prayer. The difference is this: a “vain repetition” represents a habitual prayer that reflects little real emotional, spiritual, or intellectual involvement. A person who prays in this manner is someone who is simply “going through the motions” in his or her prayers. Therefore, we can identify a person who regularly communicates with God in an honest, heartfelt manner as someone who “prays without ceasing.”

Finally,  should we be concerned about praying for something more than once as we seek to pray without ceasing? Well, the following incident from Jesus’ life offers an answer to that question…

“Then they came to a place which was named Gethsemane; and He said to His disciples, ‘Sit here while I pray.’ …Then He came and found them sleeping, and said to Peter, ‘Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.’ Again He went away and prayed, and spoke the same words” (Mark 14:32, 37-39).

So in light of Jesus’ example here in the Garden of Gethsemane, we can say that it is appropriate to bring our needs before God in prayer as often as necessary. If we experience the same need today as we did yesterday, we should bring that need before God again to seek His help. We’ll illustrate this idea with a further look at one of Jesus’ parables next.

XXVII

“pray without ceasing” (1 Thessalonians 5:17).

As we seek to “pray without ceasing,” some may be concerned with the appropriateness of praying for something more than once. In addition to Jesus’ example in the garden of Gethsemane, we can also look for guidance on this subject in the form of a parable Jesus once shared with His disciples….

“Then He spoke a parable to them, that men always ought to pray and not lose heart, saying: ‘There was in a certain city a judge who did not fear God nor regard man. Now there was a widow in that city; and she came to him, saying, ‘Get justice for me from my adversary.’ And he would not for a while; but afterward he said within himself, ‘Though I do not fear God nor regard man, yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’

Then the Lord said, ‘Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?” (Luke 18:1-8).

In considering this passage, we should remember that a parable represents a brief story that illustrates a spiritual truth or moral lesson. Therefore, this portion of Scripture should provide us with confidence in bringing our needs before God as often as necessary.

We should also be mindful of Jesus’ message from Matthew 7:7: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (NIV). The word “knock” refers to the plural act of “knocking” on a door in the original language of that passage. This reflects a standard practice for anyone who seeks entry to a place with a closed door.

You see, people rarely knock once when a door is closed to them. Instead, most people knock multiple times so those inside will know that someone desires to enter. In fact, people will often continue to knock at a door until someone answers, especially if they suspect someone is home. In a similar manner, we can say that “God is always home” when we approach Him through faith in Christ. If we have have a need, we should continue to knock in prayer until the door opens to us and the answer arrives.

XXVIII

“in everything give thanks; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:18).

1 Thessalonians 5:18 surely ranks among the most difficult passages to apply in all Scripture. In light of the pain and suffering that has marked human history, the command to “give thanks in everything” may seem almost impossible. Does this passage really mean we should give thanks when a senseless tragedy, a ruinous loss, or a horrific occurrence takes place? While such questions are custom-made for internet memes generated by those who wish to reject the possibility of a Creator, there are good answers available for those who seek to discover them.

First, we should acknowledge that it is not possible to “…give thanks in all circumstances” (ESV) without faith. As mentioned earlier, we can define faith as “a belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ Genuine Biblical faith should never be mistaken for “blind faith” or faith in something that has no basis in reality. Instead, real Biblical faith involves a belief in a God who has already proven Himself through the Scriptures.

Next, we must recognize that God is in control of all things. If God were not in control of all things, He would be little more than a cinematic superhero- a being with extraordinary abilities but nothing more. As one scholar often observed, “If there is even one maverick molecule in the universe—one molecule running loose outside the scope of God’s sovereign ordination—we cannot have the slightest confidence that any promise God has ever made about the future will come to pass.” ₍₂₎

Finally, it is essential to acknowledge that God loves us and has our best interests in mind even in the midst of a tragedy. In the words of another Pastoral commentator, “Sometimes the circumstances of my life do not indicate that God loves me. From my vantage point it looks like tragedy. This is because I can only see in part and I only know in part.” ₍₃₎

With these things in mind, we can say that God uses such things to reflect His eternal purpose for our lives. As Paul the Apostle counseled the New Testament-era church at Rome…

“all things work together for good to those who love God and are called according to His purpose” (Romans 8:28).

“The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

We’ll consider another aspect of this passage that can help us maintain the right perspective on these questions next.

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(2) Sproul, R. C. (2012). Does God Control Everything? (First edition, Vol. 14, p. 36). Orlando, FL: Reformation Trust.

(3) Chuck Smith, Sermon Notes for Ephesians 5:20 https://www.blueletterbible.org/Comm/smith_chuck/SermonNotes_Eph/Eph_56.cfm

XXIX

“give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:18 ESV).

One commentator helps us understand and apply 1 Thessalonians 5:18 in the context of eternal life…

“…how can an all-powerful, all-loving God allow evil to persist? An ancient form of the problem is sometimes attributed to Epicurus:

‘Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?’

…One important consideration we must consider when evaluating the potentially exculpatory nature of evil is the nature of life, particularly if, as Christians believe, life extends beyond the grave.

Evil and suffering are typically experienced and understood within the context of one’s life. For thirty-five years an atheist, I thought of my life as a ‘line segment’ spanning two points: my birth and my death. I hoped for a life (a ‘line segment’) of approximately ninety years. In the context of this span of time, if I had developed cancer in my forties, I would have been angered by the amount of time stolen from me as I battled the disease. In fact, if I had been diagnosed with a terminal disease at that age, I would have been outraged to be deprived of fifty percent of the life I expected.

If theism is true, however, and we are more than mere material beings, life is not a line segment. Life is, instead, a ray stretching from the point of our birth, passing through the point of our physical death, and extending to an eternal life beyond the grave.

Now consider any experience of evil, pain or suffering in the context of an eternal life… Our experience and understanding of pain and evil must be contextualized within eternity, not within our temporality. Whatever our experience here in our earthly life, no matter how difficult or painful it may be, must be seen through the lens of forever. As our eternal experience stretches beyond our struggles in this life, our temporal suffering will become an ever-shrinking percentage of our consciousness. The anguish we may have experienced on earth will be long outdistanced by the bliss we’ll experience in eternity…

If the Christian worldview is true, evil must be assessed through the lens of eternity, not through the limited perspective of our mortal lives. And eternity changes everything.” ₍₁₎

(1) J. Warner Wallace, Can An Understanding of Eternal Life Change the Way We See Evil? https://coldcasechristianity.com/writings/can-an-understanding-of-eternal-life-change-the-way-we-see-evil/

XXX

“Do not quench the Spirit” (1 Thessalonians 5:19).

The next two exhortations from 1 Thessalonians chapter five address our interaction with the Holy Spirit, the third Person of the triune Godhead. ₍₁₎ The Holy Spirit is identified as the “parakletos” in the original language of the New Testament, a word that captures the image of a counselor, ally, helper, advocate, strengthener, advisor, and supporter. ₍₂₎

On the other hand, the word “quench” conveys the image of a fire that has been extinguished or suppressed. Just as a blacksmith might lower the temperature of a red-hot piece of iron by plunging it into a pool of water, so it appears that we can move to extinguish or suppress the Spirit’s work as well. While any attempt to quench the Spirit’s work will never thwart God’s ultimate intent, it is still unwise to place ourselves on the wrong side of His agenda.

One means of quenching the Spirit involves an attempt to dissuade a person who exhibits God’s empowerment from pursuing a work that is supported by the Scriptures. While no human being is ever completely prepared to fulfill God’s calling, we can quench the Spirit when we allow other motives or interests to suppress the evidence of God’s direction in someone’s life.

One source summarizes this point with the following comment: “When the Holy Spirit is clearly using a Christian in a ministry to which He has called him, he should be encouraged and assisted, not criticized and hindered, assuming, of course, that it is really the Spirit’s work and not of the flesh. The best test for this, of course, is fidelity to the Scriptures (Isaiah 8:20).” ₍₃₎

Another avenue by which we might quench the Spirit’s work involves our words, actions, and internal attitudes. The New Testament epistle to the Ephesians offers some examples…

“And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Ephesians 4:30-32).

As mentioned earlier, we should not intentionally seek to injure others when conflicts arise in our relationships. Instead, we should seek to “Be at peace among yourselves” (1 Thessalonians 5:13 ESV) and thus avoid quenching the work of the Holy Spirit in our lives.

(1) See the discussion regarding the Person and nature of the Holy Spirit beginning here

(2) G3875 parakletos Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3875

(3) Institute for Creation Research, New Defender’s Study Bible Notes 1 Thessalonians 5:19 https://www.icr.org/books/defenders/8007

XXXI

“Do not despise prophecies” (1 Thessalonians 5:20).

A genuine “prophet” can be identified as someone who possesses the ability to provide God’s direction as prompted by the Holy Spirit. We might also define a legitimate prophet as someone who conveys divinely-initiated information concerning a particular situation or future event. This is a valid spiritual office as evidenced by the numerous prophets who appear within the Old Testament Scriptures as well as a few who are mentioned in the pages of the New Testament as well.

Of course, the spiritual gift of prophecy remains the subject of great controversy within the church today. In considering the potential validity of this gift in the post-New Testament era, we can begin with the observation that no modern-day “prophecy” can ever carry the same authority as the God-inspired Biblical Scriptures. Instead, a statement that claims to be prophetic must be fully aligned with clear Biblical teaching. If not, we can confidently say that such a message does not originate with the Holy Spirit.

We can find another potential concern in the tendency of some to preface various statements with the words, “The Lord told me,” “The Lord spoke to me,” “God put it on my heart,” or other similar phrases. While God can certainly provide us with direction, the issue is that we may not consider the ramifications of such statements.

You see, a phrase such as ”The Lord led me…” represents a prophetic statement because it implies that God Himself is the direct source of whatever follows. If we subsequently go on to misrepresent the Lord in any way when prefacing our statements in this manner (no matter how sincere or well-intentioned we may be), we risk violating the Scriptural tenet found in Proverbs 30:6: ”Do not add to his words, or he will rebuke you and prove you a liar” (NIV).

Instead, it might be preferable to say, ”I believe the Lord has told me such-and-such…” or, ‘‘I feel that God has spoken to me…” or, “I think God is leading me to do this or that.” Such statements recognize that we are imperfect human beings who sometimes make mistakes (even honest ones) in humbly seeking to hear from God.

Modern church history is inundated with spiritual predictions and “prophecies” that have failed to come to pass. In light of these things, it is perhaps best to associate the function of a prophetic gift in a modern-day church with a person who is prompted by the Holy Spirit to bring a fresh application of Biblical truth to a circumstance or situation.

An earlier version of this study originally appeared here

XXXII

“Do not treat prophecies with contempt” (1 Thessalonians 5:20 NET).

Those who purport to offer extra-Biblical “prophecies” would do well to consider God’s warning through the Old Testament prophet Ezekiel…

“Then the Lord’s message came to me: Son of man, prophesy against the prophets of Israel who are now prophesying. Say to the prophets who prophesy from their imagination: ‘Listen to the Lord’s message! This is what the Sovereign Lord says: Woe to the foolish prophets who follow their own spirit but have seen nothing!

Your prophets have become like jackals among the ruins, O Israel. You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord. They see delusion and their omens are a lie. They say, ‘The Lord declares,’ though the Lord has not sent them; yet they expect their word to be confirmed. Have you not seen a false vision and announced a lying omen when you say, ‘The Lord declares,’ although I myself never spoke?

Therefore, this is what the Sovereign Lord says: Because you have spoken false words and forecast delusion, look, I am against you, declares the Sovereign Lord.

…This is what the Sovereign Lord says: Woe to those who sew bands on all their wrists and make headbands for heads of every size to entrap people’s lives! Will you entrap my people’s lives, yet preserve your own lives? You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

Therefore, this is what the Sovereign Lord says: Take note that I am against your wristbands with which you entrap people’s lives like birds. I will tear them from your arms and will release the people’s lives, which you hunt like birds. I will tear off your headbands and rescue my people from your power; they will no longer be prey in your hands. Then you will know that I am the Lord.

This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life. Therefore you will no longer see false visions and practice divination. I will rescue my people from your power, and you will know that I am the Lord” (Ezekiel 13:1-8, 18-23 NET).

The following verse from 1 Thessalonians chapter five –1 Thessalonians 5:21– is an important verse that can help us separate truth from falsehood in this area. We’ll take a look at that passage next.

XXXIII

“Test all things; hold fast what is good” (1 Thessalonians 5:21).

1 Thessalonians 5:21 offers a brief but effective means of guarding against spiritual deception: “prove all things; hold fast that which is good” (RV). This passage reminds us that we should evaluate the teachings, ideas, and beliefs we encounter against the Scriptures to verify their truthfulness and accuracy. This is especially true of any “Christian” group or organization that derives its primary teachings from sources other than the sixty-six books of the Biblical Scriptures.

However, this does not only apply to religious organizations that promote unbiblical beliefs. This same idea holds true on an individual level as well. You see, it is not uncommon to encounter intelligent and accomplished individuals who hold deceptive or self-serving spiritual views. An incident involving  an  Old Testament leader named Nehemiah illustrates this unfortunate reality…

“Later I went to visit Shemaiah son of Delaiah and grandson of Mehetabel, who was confined to his home. He said, ‘Let us meet together inside the Temple of God and bolt the doors shut. Your enemies are coming to kill you tonight.’ But I replied, ‘Should someone in my position run from danger? Should someone in my position enter the Temple to save his life? No, I won’t do it!’

I realized that God had not spoken to him, but that he had uttered this prophecy against me because Tobiah and Sanballat had hired him. They were hoping to intimidate me and make me sin. Then they would be able to accuse and discredit me” (Nehemiah 6:10-13 NLT).

So it seems that Shemaiah had a reputation as a religious person who possessed the ability to speak prophetically. However, Nehemiah quickly determined that he was not what he appeared to be. The clue that alerted Nehemiah to this unfortunate truth was the fact that this alleged prophet suggested a course of action that was contrary to God’s Word. A genuine, God-honoring prophet would never have suggested such a thing.

In reality, two of Nehemiah’s adversaries named Tobiah and Sanballat had hired Shemaiah for one purpose: to persuade Nehemiah into making an ill-advised decision that would damage his reputation and advance their agenda. This meant Shemaiah held an ulterior motive that involved making money under the guise of spirituality. In a similar manner, there may be any number of other religious hucksters who advocate spiritual beliefs that effectively disguise other motives today.

We can protect against these and other spiritual dangers by following the counsel of 1 Thessalonians 5:21: “…examine everything carefully; hold fast to that which is good” (NASB).

XXXIV

“Prove all things; hold fast that which is good” (1 Thessalonians 5:21 KJV).

While it is one thing to respond to a belief that is clearly unbiblical, it may be more difficult to address someone who has wandered into an area of false doctrine. While two people of good conscience may respectfully disagree on a non-essential element of the Christian faith, we should remember that it is possible for anyone (even a God-ordained leader) to fall into error if they fail to test their beliefs against God’s Word.

Perhaps the best example of this unfortunate reality is found in the conduct of Nadab and Abihu, two men who were commissioned by God to serve as part of the spiritual leadership for the nation of Israel (Exodus 28:1). They were also among a group of men who personally saw God and even enjoyed a meal in His presence (see Exodus 24:9-11).

Yet despite these things, Nadab and Abihu chose to pursue a course of action that was clearly contrary to God’s direction. That decision cost them their lives (Leviticus 10:1-5). Their example reminds us that no one is immune to falling into spiritual error. Therefore, we should not neglect our responsibility to “…examine all things; hold fast to what is good” (NET).

Its also important to remember that a person, group, or organization that redefines Jesus as someone other than the Person described within the Scriptures is not teaching the truth about Christ. You see, the “Jesus” promoted by some religious groups may not be the same Jesus who appears within the Bible. For instance, they may identify Jesus as a created being or someone who attained the so-called “christ consciousness” or a person who can simply help others find success in life. This explains why it is important to remember the counsel of 1 Thessalonians 5:21.

Finally, we may increase our susceptibility to deception if we choose to accept a spiritual teaching or phenomena without first verifying its Biblical legitimacy. The New Testament book of 1 John expands on this idea when it tells us…

“Dearly loved friends, don’t always believe everything you hear just because someone says it is a message from God: test it first to see if it really is” (1 John 4:1 TLB).

In light of these things, we would do well to follow the example of the people in the first-century town of Berea and their response to Paul the Apostle’s teaching: “…They were very willing to receive God’s message, and every day they carefully examined the Scriptures to see if what Paul said was true” (Acts 17:11 GW).

XXXV

“But examine all things; hold fast to what is good” (1 Thessalonians 5:21 NET).

Three commentators offer brief but valuable insights into 1 Thessalonians 5:21 as we close our look at this portion of Scripture…

“…In context this could refer to church leaders, spiritual gifts, a spiritual message, (or) doctrine. The word (dokimazo) implies ‘to test with a view toward approval’ (cf. 1 Cor. 12:10; 14:29; 1 John 4:1ff.). Some things appear spiritual but actually are not (cf. Matt. 7:21-23; Col. 2:16-23).” ₍₁₎

“The idea is that, while they should not hinder someone who is genuinely working for God, neither should they be gullible and accept anyone who claims to be religious.” ₍₂₎

“This call for careful testing and discernment is in response to the command of v. 20. One is never to downgrade the proclamation of God’s Word, but to examine the preached word carefully (cf. Ac 17:10, 11). What is found to be ‘good’ is to be wholeheartedly embraced. What is ‘evil’ or unbiblical is to be shunned.” ₍₃₎

As mentioned earlier, this passage should encourage us to prayerfully study the Scriptures to ensure that a teaching, a doctrine, or spiritual belief corresponds with God’s Word. As another source reminds us, “The temptation to put the ideas of men on an equal footing with the Word of God is still present.” ₍₄₎

This is a message that bears repeating, especially in light of the Apostle Peter’s warning concerning those “…who will secretly introduce destructive heresies” (NASB) in 2 Peter 2:1-3. It’s not that such heresies remain hidden from view; on the contrary, those who promote such beliefs often do so openly. The issue is that their destructive nature is frequently disguised by a veneer of spirituality. Such heresies are destructive in the sense that they misrepresent the truth about God and undermine our ability to establish and maintain a genuine relationship with God in Christ.

Remember that the Scriptures consistently warn us regarding such dangers. Paul the Apostle’s cautionary message to the church at Rome offers another example…

“Brothers and sisters, I urge you to watch out for those people who create divisions and who make others fall away from the Christian faith by teaching doctrine that is not the same as you have learned. Stay away from them. People like these are not serving Christ our Lord. They are serving their own desires. By their smooth talk and flattering words they deceive unsuspecting people” (Romans 16:17-18 GW).

Therefore, we should remain diligent and “Test all things; hold fast what is good.”

(1) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:21 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2482). Nashville: Thomas Nelson.

(3) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 5:21). Nashville, TN: Thomas Nelson Publishers.

(4) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [1 Thessalonians 5:20]

XXXVI

“Abstain from every form of evil” (1 Thessalonians 5:22).

In the original language of this verse, the word “abstain” involves “holding off” from taking action. ₍₁₎ The word “form” signifies an external shape or appearance. ₍₂₎ Therefore, we can say that this passage relates to our internal choices and external responses. Although we may desire to follow a particular course of action, this portion of Scripture reminds us that we should ask an important question before acting on that desire: “How will this appear to others?”

Of course, people make decisions based upon appearances every day. The question is, “What standard governs those decisions?” For instance, people often base their decisions upon the way they expect a peer group to respond. However, it is more important to ask, “Does this appearance honor God?” before we consider how others might respond.

For example, we can largely “Abstain from every form of evil” with a few simple questions…

• If I choose this course of action, is anything good likely to come from it from God’s perspective? Although God can certainly bring good from a poor decision, that does not grant us a license to make inappropriate choices. If nothing good is likely to come from a particular course of action then we would do well to avoid it- it’s probably evil.
• Does this set a good example for others? If it sets a poor example for others to follow, we should avoid it- it’s probably evil.
• How does this reflect upon Christ? If it reflects poorly upon Jesus, then we would be wise to avoid it- it’s probably evil.

Another commentator offers an alternate approach to this passage…

“…in 1 Thessalonians 5, Paul is specifically talking about truth-claims— prophecies, doctrines, spiritual principles. Verse 22 is actually the last in a series of closely related commands: ‘Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil’ (vv. 21–22).

The Apostle is not urging the Thessalonians to try a little bit of everything, eat the meat, and spit out the bones. I’ve heard people use that expression in a way that minimizes the grave danger of heresy and alternative gospels. The idea here is the polar opposite. Paul is instructing the church to turn away completely from false prophets and purveyors of novel doctrines—to repudiate them altogether.

…Paul’s point is not that we should abstain from morally neutral activities that might look bad to overscrupulous people. He is saying that whatever is evil in character must be shunned no matter what form it takes—even if the false teacher comes disguised as an angel of light or claims to be a brother seeking peace and unity.” ₍₃₎

(1) G567 apechomai https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g567

(2) G1491 eidos https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1491

(3) John MacArthur, Shun Evil Teaching, Tabletalk pg. 44 September 2014

XXXVII

“Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23).

The word “spirit” carries a wide variety of meanings depending on its context. For example, we might associate this word with things like enthusiasm, fortitude, or ambition. It might refer to a supernatural apparition or a ghost. Or perhaps it might to alcohol or other type of flammable liquid.

When used in a Biblical context, the word “spirit” finds it’s origin in the Old Testament Hebrew word “ruach” and the New Testament Greek word “pneuma.” In fact, a remnant of the word “pneuma” still exists today in the form of the word “pneumatic” as it relates to an automotive tire, air tool, or gas.

In a larger sense, the word pneuma is used to express the idea of a breeze, a gust of wind, an air current, or the act of breathing. In this respect, the human spirit is invisible and immaterial, much like a current of air. It represents the eternal and non-corporeal part of every human being that remains following the death of his or her physical body. Once that physical separation occurs, the Biblical book of Ecclesiastes tells us, “…your spirit will return to God who gave it” (Ecclesiastes 12:7-8 NCV).

The word used for soul in this passage is the Greek word psuche, a word survives today as the root of such modern-day words as psychology or psychoanalysis. In this context, the soul refers to the human being as an individual personality.

For instance, the soul reflects our individual preferences- that which we like and that which we dislike. In addition, this word carries an emotional component that involves the things we love, hate, or feel indifferent about. The soul also embodies our talents, skills, and abilities- those we were born with and those we have developed. In addition, this word refers to the will, intellect, and all that distinguishes an individual human being from every other human who has ever lived or ever will live. In short, the soul represents the “you” inside your body.

Finally, the “body” is represented by the word soma in the original language of this passage. As one source explains, “It is an indisputable fact that the Greek word for ‘body’ (soma), when used of a person, always means physical body in the New Testament. There are no exceptions to this.” ₍₁₎ We’ll tie these elements together in the context of 1 Thessalonians 5:23 next.

(1) Ron Rhodes, The Complete Book Of Bible Answers [pg. 133] Copyright © 1997 by Ron Rhodes, Harvest House Publishers

XXXVIII

“Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23 ESV).

One Biblical scholar offers some helpful insight concerning the doxology ₍₁₎ given to us in 1 Thessalonians 5:23…

“This concluding doxology provides additional instruction on the eternal security of the believer. The eternal duration of salvation is a guaranteed reality that rests not upon the shaky faithfulness of believers but upon the unwavering steadfastness of God Himself. It is God’s faithfulness that will bring His eternal purposes for His elect to full completion. God, who calls His elect to Himself in conversion, also calls them to sanctification and glorification, and He never fails to bring this ongoing salvation to pass.” ₍₂₎

In another sense, this interaction between spirit, soul, and body involves a daily conflict for those who are in Christ. For instance, the body naturally gravitates towards whatever satisfies its desires without regard to morality or consequence. On the other hand, the spirit seeks to pursue God’s will, a pursuit that often clashes with the body’s desires. The soul is between the two and lives under the constant influence of one or the other to a greater or lesser degree.

Therefore, the soul (the “you” inside your physical body) must consciously decide to live under the control of the God-directed spirit or the body each day. The New Testament book of Galatians illustrates this daily interaction in the following manner: “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want” (Galatians 5:17 NIV). Paul the Apostle also described this struggle in very personal terms in his letter to the church at Rome.

Nevertheless, one source reminds us of the need to view the spirit, soul, and body as parts of an integrated whole…

“The spirit, soul, and body refer not so much to the distinct parts of a person as to the entire being of a person. This expression is Paul’s way of saying that God must be involved in every aspect of life. It is wrong to think that we can separate the spiritual life from everything else, obeying God only in some ethereal sense or living for him only one day each week. Christ must control all of us, not just a ‘religious’ part…” ₍₃₎

(1) A “doxology” is brief hymn or expression of praise for God

(2) Steven J. Lawson. (2006). Foundations of Grace (p. 437). Reformation Trust Publishing

(3) Life Application Study Bible NKJV [1 Thessalonians 5:23] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers

XXXIX

“He who calls you is faithful, who also will do it. Brethren, pray for us. Greet all the brethren with a holy kiss” (1 Thessalonians 5:24-26).

We can view this portion of Scripture in terms of three attributes; one belonging to God and two held by the people of God.

The first attribute involves God’s faithfulness. While co-workers, business associates, subordinates, family members, news outlets, governmental leaders, or others may prove untrustworthy, God still remains faithful. In fact, God’s faithfulness is an intrinsic part of His nature for the New Testament epistle of 2 Timothy tells us, “…if we are faithless he always remains faithful. He cannot deny his own nature” (2 Timothy 2:13 Phillips). Unlike those who have proven unworthy of our trust, we can rely upon God to demonstrate His faithfulness even in those periods when the events of life might seem to suggest otherwise.

The second attribute (prayerfulness) belonged to the recipients of this letter: “Brothers and sisters, pray for us too” (NET). Just as Paul the Apostle prayed for the church at Thessalonica, he now asked the Thessalonians to reciprocate in their prayers for him. Although Paul held an important position as an Apostle of Christ, he still felt the need to ask others to pray on his behalf. In fact, Paul made a similar request in several of his Biblical letters…

“Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me” (Romans 15:30).

“meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, that I may make it manifest, as I ought to speak” (Colossians 4:3-4).

“For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ” (Philippians 1:19).

As we’re reminded in the New Testament epistle of James, “…The prayer of a righteous person is powerful and effective” (NIV). With this in mind, we might ask how today’s spiritual leaders might benefit from our prayers. For instance, we might pray for health, strength, wisdom and discernment for a ministerial leader and the opportunity for that person to fulfill his or her calling. If Paul the Apostle humbly asked for prayer from the members of the Thessalonian congregation, how much more might today’s spiritual leaders benefit from our prayers on their behalf?

We’ll consider the third attribute of this passage next.

XL

“He who calls you is trustworthy, and he will in fact do this. Brothers and sisters, pray for us too. Greet all the brothers and sisters with a holy kiss” (1 Thessalonians 5:24-26 NET).

The “kiss” referenced in this passage represented a customary form of greeting in the Biblical era and remains common among many cultures today. Biblical allusions to this form of greeting appear quite frequently within the Scriptures…

“Other references to (this form of greeting) in the New Testament are Rom. 15:16, 1 Cor. 16:20, 1 Thess. 5:26, and 1 Peter 5:14. Peter called it the ‘kiss of love’; but it is called the ‘holy kiss’ elsewhere. This form of brotherly greeting, however, existed long before Christianity. Jesus rebuked the Pharisee for withholding the customary kiss of greeting (Luke 7:45), and Judas used it treacherously in the betrayal (Mark 14:44f)…” ₍₁₎

This portion of Scripture also offers an opportunity to revisit the concept of “principle vs. practice.” For instance, let’s consider this directive to “Greet all the brothers and sisters with a holy kiss” in a 21st century context. Do we violate this Biblical imperative if current-day social or cultural norms prohibit us from greeting one another in this manner? Well, one scholar addresses that question in the following manner…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.” ₍₂₎

So we should interact with others in a manner that is suited to the culture and the individual. You see, a greeting that makes another person uncomfortable is hardly one that conforms to the idea of a “holy kiss.” In those instances, it would be suitable to use an alternate form of greeting that signifies mutual acceptance and respect.

Portions of this message originally appeared here

(1) Coffman, James Burton. “Commentary on 2 Corinthians 13”. “Coffman Commentaries on the Old and New Testament”. <http://classic.studylight.org/com/bcc/view.cgi?book=2co&chapter=013>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe. All rights reserve

XLI

“I command you in the name of the Lord to read this letter to all the brothers and sisters. May the grace of our Lord Jesus Christ be with you” (1 Thessalonians 5:27-28 NLT).

Unlike those who viewed the acquisition of “secret knowledge” as the path to spiritual enlightenment, Paul the Apostle did not seek to hide the teachings of Christianity from a larger audience in favor of a select few. Instead, Paul told the church at Thessalonica, “I charge you by the Lord that this epistle be read to all the holy brethren.”

This seems to have been Paul’s standard practice in his letters to the first-century church. For instance, he told the church at Colosse, “Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea” (Colossians 4:16). While Paul might have chosen to limit his message to a few select individuals, he instead made certain to share these teachings directly with all the members of the Thessalonian congregation. That helped limit the potential for misunderstanding ₍₁₎ and enabled everyone to learn and grow together.

As one source observes, “For all the Christians to hear this, it had to be read in a public meeting—there were not enough copies to circulate. Paul wanted to make sure that everyone had the opportunity to hear his message because he was answering important questions and offering needed encouragement.” ₍₂₎

Another commentator summarizes the overall message of 1 Thessalonians with the following insight: “There are two important truths we should learn and apply to our lives from this First Letter of Paul to the Thessalonians. First, the Lord Jesus is coming back; and secondly, we are to be involved in a labor of love for Him while we watch and wait for His return.” ₍₃₎

Finally, this epistle closes with an expression of God’s grace. “Grace” refers to God’s unmerited favor towards undeserving human beings- and its appearance within the closing portion of this letter is significant. Much like an image that is reflected in a mirror, God’s gracious favor towards the church at Thessalonica was reflected in their “…work of faith and labor of love and patience of hope in our Lord Jesus Christ” (1Thessalonians 1:3 ASV).

But how did the Christian community at Thessalonica respond to the letter we know today as 1 Thessalonians? Well, the answer to that question will be given to us in our look at the book of 2 Thessalonians.

(1) Unfortunately, this was not entirely successful as we’ll see later in the book of 2 Thessalonians.

(2) Life Application Study Bible NKJV [1 Thessalonians 5:27] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers

(3) Dick Woodward. Mini Bible College Study Booklet #14 Galatians, Ephesians, Philippians, Colossians, I and II Thessalonians, I and II Timothy, Titus and Philemon (p. 26).

I

Much like some of Paul the Apostle’s other New Testament letters, 1 Thessalonians chapter four can be separated into different sections. The first portion of 1 Thessalonians chapter four covers verses 1-12 and provides practical instruction on several important topics. The rest of this chapter is prophetic in nature and concerns Jesus’ future return. That subject occupies verses 13-18 of chapter four and extends into the opening verses of 1 Thessalonians chapter five.

The practical instruction that marks the beginning of this chapter starts from the very first verse…

“Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; for you know what commandments we gave you through the Lord Jesus” (1 Thessalonians 4:1-2).

Paul used the phrase “Finally then…” as a literary bridge to signal his readers that he was about to change subjects and transition into the final portion of this letter. That portion began with an exhortation to “abound more and more” in pursuit of a life that is pleasing to God. Unlike those mentioned earlier who were “…unpleasing to God and against all men” (1 Thessalonians 2:15 BBE), Paul encouraged the Thessalonians to translate their growing maturity in Christ into actions that reflected the reality of their relationship with Him.

He then used the term “walk” as a word-picture to help communicate this idea. This simple figure of speech communicates more than it may seem at first glance. You see, walking serves as an excellent analogy for our relationship with Christ. For instance, walking is generally slower than other forms of transportation and is often difficult when the terrain is rough or the weather is bad. In much the same manner, there are no high-speed thoroughfares or easy paths on the road to spiritual maturity.

Walking also serves to build positive characteristics like strength and endurance. These are qualities we might not develop if we took shortcuts or traveled an easier road in our relationship with Christ. One commentator offers an important reminder concerning this idea…

“Paul was thankful for the growth he saw in the Thessalonians, but still looked for them to abound more and more in a walk that would please God… This means that Christian maturity is never finished on this side of eternity. No matter how far a Christian has come in love and holiness, he or she can still abound more and more… Those who do not know God do not have the spiritual resources to walk pure before the Lord; but Christians do. Therefore, Christians should live differently than those who do not know God.” ₍₁₎

(1) David Guzik, 1 Thessalonians 4 – Confidence in the Coming of Jesus © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-thessalonians-4/

II

“For this is the will of God, your sanctification: that you should abstain from sexual immorality” (1 Thessalonians 4:3).

There is a debate that has been waged among groups ranging from the scientific and academic communities all the way to friends, neighbors and co-workers. That debate involves this question: “Does a Creator really exist?”

This represents more than just a theoretical discussion, for the acknowledgement of a Creator carries profound implications. Perhaps the most important implication involves an obligation to live in a manner that is consistent with the Creator’s purpose for our lives. This is often sufficient to provoke a negative response from those who would prefer to live as if a Creator did not exist or avoid the nagging suspicion that we might eventually have to give an account for our choices in life. ₍₁₎

On the other hand, those accept God’s existence eventually come to different question: “What is God’s will for my life?” For some, the answer to that question begins and ends with the peace they feel when deciding upon a course of action. However, “feelings” are a notoriously poor foundation for good decision-making and it is possible to feel peaceful about a decision that is far outside the will of God.

Instead, it is far better to first ensure that we are following God’s will in those areas where His desires are known. As we seek to follow God’s direction in those areas where His will is clearly expressed, we may find His path is clarified in other areas as well.

We find one such area in 1 Thessalonians 5:18 where we’re told, “in everything give thanks; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:18). Another is contained within the New Testament epistle of 1 Peter: “For this is the will of God, that by doing good you should put to silence the ignorance of foolish people” (1 Peter 2:15 ESV).

A third example is referenced within the book of the Old Testament prophet Malachi: “He has shown you, O man, what is good; And what does the Lord require of you But to do justly, To love mercy, And to walk humbly with your God?” (Malachi 6:8).

We can look to these Scriptures as “macro directives” concerning God’s will. If we are attending to God’s revealed will in these foundational areas of life, we should be well-positioned to make God-honoring decisions in other areas. We’ll consider some additional declarations of God’s will from the Scriptures next.

(1) See related discussion beginning here

III

“For this is the will of God, your sanctification: that you abstain from sexual immorality” (1 Thessalonians 4:3 ESV).

As we seek to determine God’s direction for our lives, it’s important to respond appropriately in those areas where His guidance is clear. In addition to what we read here in 1 Thessalonians 4:3 regarding sexual conduct, the Scriptures also provide us with some additional “macro directives” concerning God’s will…

“Trust in the Lord with all your heart, And lean not on your own understanding; In all your ways acknowledge Him, And He shall direct your paths” (Proverbs 3:5-6).

“Therefore, pay careful attention to how you conduct your life — live wisely, not unwisely. Use your time well, for these are evil days” (Ephesians 5:15-16 CJB).

“You must get on with your work, not only when someone is watching you, as if you were just trying to please another human being, but as slaves of the Messiah. Do God’s will from your heart. Get on with your tasks with a kind and ready spirit as if you were serving the master himself and not human beings” (Ephesians 6:5-7 NTE).

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:1-4 ESV).

“Don’t become like the people of this world. Instead, change the way you think. Then you will always be able to determine what God really wants—what is good, pleasing, and perfect” (Romans 12:2 GW).

We should also remember that Jesus had something important to add regarding the subject of knowing God’s will: “Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own” (John 7:17 NIV). The word for “chooses” in that passage means to wish, determine, or be inclined. ₍₁₎ Therefore we can say that our preferential desires have a role to play in knowing God’s will, at least in part.

This is important because the New Testament book of James tells us, “Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:22). This reminds us that a knowledge of God and the Scriptures carries a responsibility to live accordingly.

(1) G2307 thelema https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=esv&strongs=g2307

IV

“God’s will is for you to be holy, so stay away from all sexual sin” (1 Thessalonians 4:3 NLT).

What can we do to help ensure we are aligned with God’s will? Well, we can start with a commitment to seek God’s direction in prayer. For instance, Job 12:13 and Psalm 32:8 each provide us with an incentive to pray…

“To God belong wisdom and power; counsel and understanding are his” (NIV).

“I will instruct you and teach you in the way you should go; I will counsel you and watch over you” (NIV).

The following Scriptures also provide encouragement in this area…

“…if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom, and from his mouth come knowledge and understanding” (Proverbs 2:3-6 NIV)

“If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5).

Another suggestion involves setting aside a time to read a portion of the Bible each day. For instance, the New Testament letter of 2 Timothy tells us “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16 NIV). Therefore, a person who develops a good working knowledge of the Scriptures along with a commitment to act upon them is someone who is well-equipped to make good choices. Psalm 119:11 also identifies the importance of internalizing God’s Word when it tells us, “Thy word have I hid in mine heart, that I might not sin against thee” (KJV).

Remember that the Biblical book of Romans tells us, “…everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope” (Romans 15:4 NIV). As we examine the lives of the people who appear within the Scriptures, we gain the opportunity to follow their good examples and avoid their mistakes.

Finally, we should not overlook the value of Godly counsel as we seek the Lord’s direction for our lives. Psalm 1:1-2 emphasizes the importance of obtaining trustworthy, God-honoring advice when it tells us, “Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; But his delight is in the law of the Lord, And in His law he meditates day and night.”

Taken together, these suggestions can help us follow God’s direction in the decisions of daily life.

V

“For this is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God” (1 Thessalonians 4:3-5).

The word “sanctification” is a theological term that involves separation from sin and dedication to God. We can find a more precise description of this important doctrinal concept in the following definition: “the act or process by which people or things are cleansed and dedicated to God…” ₍₁₎ One commentator expands on this idea with the following illustration…

“Just what does it mean to be sanctified? Suppose one were living in the time of Christ and wanted to make a gift to the temple. He would bring his gift of gold coins and lay them on the altar. What happened to those gold coins? The moment they were given to God they became sanctified. They were set apart for holy use. The sanctification did not change the character of the gold coins, but it did change their use and the purpose for which they were directed. So, every true Christian has been set apart as holy to God, even though he falls short of perfection.” ₍₂₎

In the New Testament, the concept of sanctification finds its foundation in Christ. For instance, Jesus made an important declaration concerning Himself as He spoke with the religious leaders of His day: “…why do you say that I’m dishonoring God because I said, ‘I’m the Son of God’? God set me apart for this holy purpose and has sent me into the world” (John 10:36 GW).

So just as Jesus was set apart for God’s purposes, those who are in Christ are set apart as well. The Biblical letter to the church at Ephesus offers a further illustration: “God chose us in Christ to be holy and blameless in God’s presence before the creation of the world” (Ephesians 1:3-4 NIV). In light of this, we can say that sanctification is a work of God through Christ.

However, it is also appropriate to add that every man and woman of God is involved in this process as well. We can revisit 1 Thessalonians 4:3-4 to illustrate this idea: “For this is the will of God— your sanctification: that you abstain from sexual immorality, that each of you learn how to maintain control over his own ‘vessel’ in holiness and honor” (Mounce, emphasis added).

This implies that God’s people are responsible to learn, grow, and participate in this ongoing process of sanctification, at least to some degree.

(1) New Dictionary of Theology, (Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

(2) John F. Walvoord, The Rapture Question, pp. 34-35. Quoted in Notes on 1 Thessalonians 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm#_ftn131

VI

“For this is God’s will: that you become holy, that you keep away from sexual immorality, that each of you know how to possess his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God” (1 Thessalonians 4:3-5 NET).

In the original language of this passage, the phrase “sexual immorality” is derived from the word porneia, a word that serves as the basis for our modern-day word “pornography.” In general, “sexual immorality” encompasses any type of sexual expression that goes beyond God’s design for human sexual relationships. Jesus defined that standard in the New Testament Gospel of Mark…

“…at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one. Therefore what God has joined together, let man not separate’” (Mark 10:6-9 NIV).

So Jesus drew our attention to God’s initiative in establishing the marriage institution. He also provided us with the appropriate parameters for sexual relationships by way of these quotations from Genesis 1:27 and Genesis 2:24. Those parameters involve a God-initiated, monogamous relationship between a genetic male and a genetic female who have joined in a Biblically lawful marriage as husband and wife. Physical relationships that fall outside these Scriptural parameters come under the general definition of “sexual immorality.”

Jesus expanded that definition to include internal expressions of sexual immorality as well…

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

Two commentators also identify the similarities between first-century views of sexuality and modern-day attitudes toward sexual expression…

“Paul gave these commands to a first-century Roman culture that was marked by sexual immorality. At this time in the Roman Empire, chastity and sexual purity were almost unknown virtues. Nevertheless, Christians were to take their standards of sexual morality from God and not from the culture.” ₍₁₎

“Immorality was common among heathen peoples. It may be that, in his report of the general steadfastness of the Thessalonian Christians, Timothy had mentioned some cases of moral laxness which occasioned this exhortation.” ₍₂₎

In light of this, we can say that Paul the Apostle’s letter to the Thessalonians entered a culture that embraced sexual promiscuity. Therefore, this counsel would have been poorly received by many within the culture of that time, just as it is also rejected among many today.

(1) David Guzik, 1 Thessalonians 4 – Confidence In The Coming Of Jesus 2. (3-6a) The command to be sexually pure. © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-thessalonians-4/

(2) Henry H. Halley, Halley’s Bible Handbook, 1 Thessalonians Chapter 4. Immorality. Love. The Lord’s Coming [pg. 627] Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc.

VII

“that each one of you know how to possess himself of his own vessel in sanctification and honour, not in the passion of lust, even as the Gentiles which know not God” (1 Thessalonians 4:4-5 RV).

We can view this reference to “possessing one’s own vessel” in at least two different ways. The first involves mastery over one’s body, especially in the area of sexual expression. Several different Biblical versions have taken this translational approach…

“that each one of you know how to control his own body in holiness and honor” (ESV).

“learn how to control your own body in a pure and respectable way” (CEB).

“that each of you know how to manage his sexual impulses in a holy and honorable manner” (CJB).

In these examples, the word “vessel” is used to represent the body in much the same manner as it is used in 2 Corinthians 4:7: “But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.”

However, it is also possible to associate this passage with a virtuous marriage relationship. That approach is featured in the following Biblical translations…

“Respect and honor your wife” (CEV).

“that each one of you know how to take a wife for himself in holiness and honor” (RSV).

“Each of you should know that finding a husband or wife for yourself is to be done in a holy and honorable way” (GW).

As with our first example, we can find support for this approach from another portion of the Bible. In this instance, we can turn to 1 Peter 3:7 where we read, “Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.”

Regardless of the approach we take in analyzing this verse, this passage encourages us to maintain a God-honoring attitude of self-control. This is a representative quality of God’s Spirit (Galatians 5:22-23) and as one commentator has observed, “If you cannot possess yourself of your own nature, be possessed by the Holy Spirit. God giveth His Holy Spirit for this purpose.” ₍₁₎

The undesirable alternative involves “passionate lust like the pagans, who do not know God…” (NIV). While passion has a rightful and honorable place in a God-honoring marriage relationship, “lust” describes the mindset of a person who uses others in an effort to fulfill his or her desires. Lust may also involve varying degrees of selfishness, exploitation, or victimization and thus is incompatible with God’s character.

(1) Meyer, Frederick Brotherton. “Commentary on 1 Thessalonians 4:4”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/fbm/1-thessalonians-4.html. 1914.

VIII

“that no one should take advantage of and defraud his brother in this matter, because the Lord is the avenger of all such, as we also forewarned you and testified” (1 Thessalonians 4:6).

We often associate the idea of “defrauding someone” with a person who engages in a dishonest or deceptive business practice. However, this passage tells us that illicit sexual activity also involves a type of fraud from a Biblical perspective. One commentary provides us with some valuable background information that helps explain this connection…

“The Greek word used here, pleonekteo, refers to taking advantage of someone, especially for financial or material gain. It is possible that Paul is concerned with believers taking advantage of one another in terms of finances. However, the context of the passages suggests that Paul is still addressing the issue of sexual immorality (vv. 2–5). In this case, he is urging believers to avoid taking advantage of each other in sexual matters. Such behavior not only would represent a moral failure, but also would damage the community of believers and its reputation within society.” ₍₁₎

While the obvious victims of this type of fraud are the marital partners of those who engage in such relationships, we should remember that such offenses are ultimately perpetrated against God. As we’re told in 1 Corinthians 6:13, “…The body is not to be used for sexual immorality, but to serve the Lord; and the Lord provides for the body” (GNT). While human legal systems judge the offenses that have been committed against other human beings (and then only imperfectly), God judges such violations with full clarity and complete objectivity.

This directs our attention back to something mentioned earlier in 1 Thessalonians 4:4: “…each of you should learn to control your own body in a way that is holy and honorable” (NIV). A person who prayerfully seeks to develop this ability under the direction of the Holy Spirit is someone who is least likely to defraud another person in this area.

Finally, this passage reminds us that it is inappropriate to take sexual advantage of those who are physically or emotionally vulnerable. The problem is that it is virtually impossible to catalog every circumstance, situation, or environment that might potentially lead us to engage in this type of behavior. Therefore, we should prayerfully seek to recognize our own susceptibility in this area (as well as those of others) and seek to avoid those situations where our bodies and emotions are likely to eclipse our better judgment.

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 4:6). Bellingham, WA: Lexham Press.

IX

“For God did not call us to uncleanness, but in holiness. Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit” (1 Thessalonians 4:7-8).

One commentary makes an intriguing statement regarding this passage that is certain to be dismissed by large segments of modern-day society…

“…holiness is not asceticism. Human sexuality can be expressed legitimately and honourably within the bounds of marriage. Sexual immorality, by contrast, is essentially selfish and dishonourable.” ₍₁₎

While many would certainly reject this latter assertion, we can illustrate the validity of this idea with a case in point. Let’s take the example of two singles who live and/or sleep together but remain unmarried. If the couple in our scenario is reluctant to commit to one another in marriage, the question becomes, why?

One potential response is that one or both partners are seeking to determine if they are sexually compatible before entering a marriage commitment. If that is the case, then it seems fair to ask how many “tests” might be necessary for the couple to reach a conclusion regarding their sexual compatibility and how long their “research project” might last. And what if one partner finds another person who appears to be sexually preferable during that period- what then?

Of course, those who engage in such relationships may like the fact that they are unencumbered by a marital commitment. They may appreciate the advantages of a sexual relationship without the obligation and responsibility that goes along with a marriage vow. Others many simply enjoy the convenience that accompanies a “friend with benefits.”

Unfortunately, there is a sobering truth that may lie hidden at the core of such relationships. Even if one or both partners believe they are in love with one another, these relationships may be little more than business arrangements where each partner agrees to meet each other’s mutual needs. At worst, one or both partners are simply using one another for their own gratification.

While many 21st century cultures recognize these types of domestic partnerships, 1 Thessalonians 4:8 takes a decidedly different view: “Therefore, whoever rejects these instructions isn’t rejecting a human authority. They are rejecting God, who gives his Holy Spirit to you” (CEB). We can return to the source quoted earlier for some closing thoughts on this topic…

“Few things have contributed more to the downfall of believers than sexuality. However mature one might be, the constant bombardment from a society that does not know God (v.5), coupled with the nature of sexual desires, provide ready ammunition for the Tempter (see 3:5). Paul’s implied remedy is the continuing presence of the Spirit in the believer’s life.” ₍₁₎

(1) Asbury Bible Commentary, Holiness and Sexuality (1 Thessalonians 4:3-8) Copyright © 1992 by The Zondervan Corporation.

X

“But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more;” (1 Thessalonians 4:9-10).

1 Thessalonians 4:9 opens a subsection of this letter that contains various exhortations to Godly living in a number of areas of life. The first is related to brotherly love among the people of God.

In the original language of this passage, the term “brotherly love” is translated from the Greek word philadelphia. “Philadelphia” in turn is derived from the ancient Greek word phileo, a word that means, to approve of, to like, to treat affectionately or kindly, to welcome, befriend. ₍₁₎

Phileo describes the type of love that can be found among those who share a common interest. For example, when a group of close friends get together for a time of social interaction, the affection, acceptance, fondness, and camaraderie that exists among them is often reflective of this type of love. Other synonyms that can be used to describe the idea of phileo include words such as fraternity, community, and brotherhood.

Since human love is sometimes tainted with the qualities of selfishness, manipulation, and/or self-gratification, phileo probably represents the purest expression of love that most people will ever experience outside a relationship with God in Christ. On the other hand, love for one another (even those who differ from us) is a characteristic that should serve to identify the people of God.

In a world that often recognizes (and enforces) the rigid separation of those who hold different viewpoints, cultural observances, and political opinions, the unity that Christians experience as members of the body of Christ is greater than any characteristic that might divide us. We could also say the same of differences in wealth, social status, personality type, emotional makeup, or any of the other dissimilarities that individual Christians might possess.

For the man or woman of God, the defining qualities of love given to us in 1 Corinthians 13:4-7 serve to guide and direct the choices and decisions we make in our relationships. And when it comes to the expression of brotherly love, it’s difficult to improve upon the counsel given to us in the New Testament book of Ephesians…

“Be humble and gentle in every way. Be patient with each other and lovingly accept each other. Through the peace that ties you together, do your best to maintain the unity that the Spirit gives” (Ephesians 4:2-3 GW).

(1) G5368 phileo Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5368

XI

“that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:11).

In our current age of 24/7 celebrity news, tabloid television, provocative headlines, and social media influencers, the passage quoted above may have more relevance than ever. However, its important to understand this verse in light of its context in order to make a suitable application.

You see, some may erroneously associate this directive with the kind of life that displays little or no ambition. Others may mistakenly associate this passage with weakness, fear, or trepidation. But as one source observes, “He told them, in effect, that the best way in which Jesus Christ could come upon them was that he should find them quietly, efficiently and diligently doing their daily job.” ₍₁₎

Unfortunately, the natural human desire for approval, recognition, affirmation, and validation may prompt us to go beyond the parameters of this verse in a variety of subtle ways. In the words of one commentary…

“Everyone needs a certain amount of approval from others. But those who go out of their way to secure honors or to win popularity become conceited and show they are not following the Holy Spirit’s leading… Because we are God’s sons and daughters, we have his Holy Spirit as the loving guarantee of his approval. Seek to please God, and the approval of others won’t seem so important.” ₍₂₎

God may lead us to achieve great things if we quietly and consistently seek to honor Him in attending to the duties and responsibilities of daily life. In the meantime, we would do well to remember the counsel given to us in Romans 2:7: “He will give eternal life to those who patiently do the will of God, seeking for the unseen glory and honor and eternal life that he offers” (TLB).

One scholar closes with a penetrating analysis of this passage…

“The Gk. word for this term often denoted the attempt to garner civic honor and recognition through outward displays of generosity by the wealthy. Paul’s use of the term turns that concept on its head: the Thessalonians should be zealous for the honor that comes not through self-assertion or an ostentatious show of personal greatness, but through humble, industrious, and unimpeachable behavior.

This exhortation, pertinent to all Christians, had a particular urgency in Thessalonica, where the Christians had already been falsely accused of sedition (Acts 17:6–9). By living lives that were respectable and unpretentious, the Christians in Thessalonica were to allay any lingering suspicions. This remains the call for all believers.” ₍₃₎

See related discussion here

(1) Barclay, William. “1 Thessalonians 4:9-12”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-thessalonians-4.html. 1956-1959.

(2) Life Application Study Bible NKJV (Galatians 5:26). Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2137). Orlando, FL: Reformation Trust.

XII

“…seek to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:11 HCSB).

Few would disagree that the world already has enough gossips, meddlers, and self-appointed “supervisors.” Those characteristics represent a few of the personality traits addressed by the passage quoted above. One commentator builds upon this idea with a satiric observance: “The three classes addressed here are fanatics, busybodies and loafers; and, as Hendriksen noted, ‘Often one and the same person is all three!’” ₍₁₎

We will save a discussion on the subject of gossip for a later date as Paul the Apostle will go on to address that topic in the book of 2 Thessalonians. For now, we should recognize that these qualities should not be found among those who belong to the family of God. Instead, the Scriptures remind us of the need to honor others (Romans 1:10), put up with one another in love (Ephesians 4:2), and live in peace with others as much as possible (Romans 12:18).

In the context of 1 Thessalonians 4:11, this means refraining from injecting ourselves into the affairs of others, especially in debatable matters. While it is Biblically appropriate to admonish one another in the case of sinful behavior (Matthew 18:15-17), this passage counsels us to mind our own business when it comes to areas where others make decisions that reflect a debatable point of view. It may also involve gently but firmly reminding others to observe such boundaries as well.

However, this does not mean that we must remain silent as others consider a course of action that seems ill-advised. In such instances, it might be appropriate to ask permission before offering a suggestion or opinion. For example, we might say, “Would you consider an alternative approach” before presenting our opinion as a potential option. This demonstrates respect for others and helps remove the stigma attached with “telling others what to do.” It also provides the assurance that we have acted responsibly if our suggestions are rejected.

It is always appropriate to pray for others and ask God to provide wisdom, guidance, and direction in their decision-making process. If we seek to act as facilitators who direct others to Jesus’ leadership instead of assuming such responsibilities for ourselves, it can help to ensure that we live in harmony with one another. Finally, we should also keep the following admonition in mind whenever we are tempted to mind another person’s business…

“Who are you to criticize someone else’s servant? The Lord will determine whether his servant has been successful. The servant will be successful because the Lord makes him successful” (Romans 14:4 GW).

(1) Coffman, James Burton. “Commentary on 1 Thessalonians 4:11”. “Coffman Commentaries on the Old and New Testament”. https://www.studylight.org/commentaries/bcc/1-thessalonians-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XIII

“…make it your ambition to live quietly and peacefully, and to mind your own affairs and work with your hands, just as we directed you, so that you will behave properly toward outsiders [exhibiting good character, personal integrity, and moral courage worthy of the respect of the outside world], and be dependent on no one and in need of nothing [be self-supporting]” (1 Thessalonians 4:11-12 AMP).

As we seek to honor God with our resources, we can look to Him to provide for our needs and enable us to serve as a conduit of His blessings to others. This is especially true in light of what we read in 2 Corinthians 9:8: “…God is able to give you more than you need, so that you will always have all you need for yourselves and more than enough for every good cause” (GNT). To borrow a quote from Jesus’ Sermon on the Mount, this will enable others to “…see your good works and glorify your Father in heaven” (Matthew 5:16).

However, this passage brings another message from Jesus to mind…

“Whoever is faithful with little is also faithful with much, and the one who is dishonest with little is also dishonest with much. If you haven’t been faithful with worldly wealth, who will trust you with true riches? If you haven’t been faithful with someone else’s property, who will give you your own?” (Luke 16:10-12 CEB).

These passages remind us that those who profess to follow Christ have been entrusted with a responsibility. Part of that responsibility involves living in a way that others cannot legitimately define as lazy, belligerent, or meddlesome. For example, the qualities of industriousness and personal responsibility reflect well upon the individual and the God that he or she claims to serve. In addition, a quiet, hard-working person is someone who elicits respect from others, even if they are unwilling to admit it.

The second portion of this verse carries another important implication…

“We gather from this passage, and from 2 Thessalonians 3:11, that some of the believers in this church believed that the Second Coming of Christ was very near, and in their zeal, abandoned their jobs. Paul gets into the social implications of the gospel when he tells them to look after their families and continue their secular work. According to verse 12 it would be wrong and harmful to their testimonies to depend upon the church to feed their families. Furthermore this might cause actual poverty and economic recession. These verses are then significant for the Christian work ethic.” ₍₁₎

We’ll consider this possibility at greater length when we reach the book of 2 Thessalonians.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2478). Nashville: Thomas Nelson.

XIV

“But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope” (1 Thessalonians 4:13).

If the book of 1 Thessalonians is the earliest chronological letter among Paul the Apostle’s Biblical writings, then 1 Thessalonians 4:13 marks the first appearance of a literary device he often used to introduce an important topic: “…we do not want you to be uninformed” (ESV). Variations of this phrase also appear in Paul’s letters to the churches at Rome and Corinth and serve to draw our attention to the critical information that follows.

In this instance, Paul felt the need to clarify the state of those believers who had passed from this life…

“When Paul first went to Thessalonica, he taught the Christians about Christ’s coming to reign and the events that would follow. But in the meantime, problems had arisen regarding those saints who had died. Would their bodies remain in the graves until the last day? Would they be excluded from participation in Christ’s coming and in His glorious kingdom? To answer their questions and to allay their fears, Paul now describes the order of events at the time of Christ’s coming for his people.” ₍₁₎

Paul also explained his motive in seeking to address this subject: “…so you will not grieve like people who have no hope” (NLT). This passage provides us with some valuable insight, for human beings react to the presence of death in a variety of ways. For instance, some become highly emotional in response to the passing of a loved one while others are quiet and reflective. Some weep silently alone and others prefer to gather together to honor the life of the deceased.

No matter how we handle the grieving process, there are two underlying views that ultimately influence the way we respond when others pass from this life. The first is a sense that we have lost the deceased forever. The second is the belief that his or her passing is simply “goodbye for now.” Paul sought to encourage the Thessalonians (and modern-day readers by extension) in the form of this response: “…I want you to know what happens to a Christian when he dies so that when it happens, you will not be full of sorrow, as those are who have no hope” (TLB).

We are sure to find strength and comfort regarding this difficult subject as we go on to examine the final verses of this chapter.

(1) William Macdonald, Believer’s Bible Commentary (p.2037) Edited by Arthur Farstad Thomas Nelson Publishers

XV

“Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him” (1 Thessalonians 4:13-14 NIV).

This passage employs the word “sleep” as a figure of speech that helps make an unfamiliar concept easier to grasp. In this instance, sleep is used as a metaphor to represent the physical death of those who are in Christ.

To help explain this comparison, let’s take the example of someone who retires to bed in the evening and later awakes to the dawn of a new day. In this respect, the act of going to sleep involves a transition from one day to another. In a similar manner, death (like sleep) is a transitional state for those who follow Jesus. But unlike the act of sleeping through the transition of one day to another, death involves our transition from this temporary, physical life to eternal life with God.

In this respect, it has been said that our friends and loved ones in Christ who pass from this life are not unlike a group of companions who have left us to depart for a lengthy trip. While we look forward to reuniting with them in the future, there may be great sadness over the fact that our reunion might not take place for quite some time.

We can also look to Jesus’ example in responding to the loss of a loved one. When Jesus’ friend Lazarus passed away, John 11:35 describes His reaction: “Jesus wept.” In much the same way, we may bereave our loss or mourn the fact that we no longer have the ability to enjoy the company of those we love. Nevertheless, we should not “…grieve over them and be like people who don’t have any hope” (CEV).

When a man or woman in Christ passes from this life, our sorrow should be tempered by the knowledge that our separation is temporary. In the words of one source, “Knowing the bright future of believers who have died gives hope in the midst of grief. Paul did not deny that the death of a believer brings grief to his or her loved ones (cf. John 11:35). Nevertheless he insisted that Christians need ‘not grieve’ as those ‘who have no hope’ grieve.” ₍₁₎

(1) Dr. Thomas L. Constable, Notes on 1 Thessalonians 2020 Edition [4:13], https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm

XVI

“For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep” (1 Thessalonians 4:14 ESV).

Before we consider the reference to Jesus’ return in this passage, we should pause to examine the statement that precedes it: “We believe that Jesus died and rose again…” (GNT). You see, a proper understanding of Jesus’ death and resurrection is at least as important as a proper understanding of His life and teachings. The Apostle Paul underscored that importance in the Biblical letter of 1 Corinthians…

“If Christ hasn’t been raised, then your faith is worthless; you are still in your sins, and what’s more, those who have died in Christ are gone forever. If we have a hope in Christ only in this life, then we deserve to be pitied more than anyone else” (1 Corinthians 15:17-19 CEB).

First, Jesus’ death is recorded in all four gospel accounts of His life (Matthew 27:35- 50, Mark 15:27-37, Luke 23:33-46, John 19:23-30). Each gospel also documents Jesus’ resurrection from His burial tomb as well (Matthew 28:1-15, Mark 16:1-13, Luke 24:1-42, John 20:1-29).

In addition, Jesus’ resurrection was attested by many who encountered Him following His crucifixion including…

• Mary Magdelene (John 20:11-16).
• Mary Magdelene and another woman named Mary (Matthew 28:1, 9).
• Simon Peter (Luke 24:34).
• Two disciples on the road to Emmaus (Luke 24:13-22).
• The disciples together as a group (Luke 24:33-43).
• The disciples together with Thomas (John 20:26-29).
• Seven disciples together (John 21:1-14).
• The disciples together as a group (Matthew 28:16-20).
• The disciples together as a group (Acts 1:4-9).
• 500 people (1Corinthians 15:6).
• James (1 Corinthians 15:7).
• Paul (1 Corinthians 15:8).

Finally, the Biblical record of Jesus’ crucifixion is supplemented by several extra-Biblical sources as one author attests…

“Perhaps no other fact surrounding the life of the historical Jesus is better attested to than His death by crucifixion. Not only is the crucifixion account included in every gospel narrative… but it is also confirmed by several non-Christian sources. These include the Jewish historian Josephus, the Roman historian Tacitus, the Greek satirist Lucian of Samosata, as well as the Jewish Talmud…

Josephus tells us that ‘Pilate, at the suggestion of the principal men among us…condemned him to the cross…’ …From a perspective of historiography, Jesus’ crucifixion meets the historical criteria of multiple, independent and early eyewitness sources including enemy attestation. John Dominic Crossan, non-Christian critical scholar and co-founder of the Jesus Seminar, states, ‘That he was crucified is as sure as anything historical can ever be…’” ₍₁₎

(1) Aaron Brake, The Minimal Facts Of The Resurrection Retrieved 16 March 2020 from https://crossexamined.org/the-minimal-facts-of-the-resurrection/

XVII

“For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thessalonians 4:15-17).

This passage references an event that has come to be known as the “rapture of the church.” We derive the term “rapture” from an ancient version of 1 Thessalonians 4:17 known as the Vulgate. That translation renders “caught up” as raptus, thus providing us with the word “rapture” and an easy way to identify this Biblical doctrine.

While many hold various ideas and opinions regarding “the rapture,” it’s best to build our view upon the information given to us in the passage quoted above. ₍₁₎ We can begin by saying that Paul the Apostle received this information directly from Christ, for he says, “…we tell you this by the word of the Lord” (NET). Because of this, we can say that this disclosure originated with Jesus Himself.

We can also make the following observations from this passage…

• Jesus will personally descend from heaven to lead this event with an upraised voice.
• There will be some degree of angelic involvement. The reference to “…the voice of an archangel” has led some to speculate that the archangel Michael will be involved in the events that accompany the rapture.
• There will be a definitive signal from a sounding horn. Contemporary readers of this passage should be familiar with this reference for modern-day societies still use various types of horns to direct our attention to an emergency situation, an alert condition, or a call to action.
• The men and women of God who are already in the Lord’s presence will receive new bodies, followed by those who are alive at the time of Jesus’ return.
• That meeting will take place in what modern-day audiences would identify as the lower atmosphere or the region where birds and aircraft travel.
• Jesus will never be separated from His people again following this event.

To borrow a phrase from the closing verse of this chapter, this future reality should serve as a great comfort to God’s people.

(1) As well as the information given to us in 1 Corinthians 15:35-58. See related discussion beginning here

XVIII

“For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:15-17 ESV).

One of the more challenging aspects of this passage involves the language used by Paul the Apostle in describing the events surrounding Jesus’ return. For instance, “…we who are alive, who are left until the coming of the Lord” seems to imply that Paul expected Jesus to return within his lifetime. Since that was not the case, what are we to make of this statement?

We can address this question three ways. First, we might say that Paul was using this term in an editorial manner, much as we have already done several times within this very study. One commentator captures this idea with the following explanation: “When I say `we,’ I mean those who are living, those who survive to that day.” ₍₁₎

Another source compares the Biblical letters to the Corinthian church to make an important point: “In this verse Paul speaks of himself as one who would be alive at Christ’s coming (see also 1Co_15:51-52). However, in 2Co_4:14 and 2Co_5:1, he speaks of the possibility of his being among those who will be raised. The obvious conclusion is that we should look for the Lord to come at any moment, yet realize that we may be called to reach heaven by way of death.” ₍₂₎

Finally, one scholar offers a third option…

“…Paul may simply be expressing his own hope here, without affirming that he would in actual fact be alive when Christ returns. After all, Christ’s return is the blessed hope (cf. Titus 2:13) of all believers. Had Paul wanted to affirm that he would be alive when Christ came back, he could have said very clearly, ‘I will be alive and remain until the coming of the Lord.’ But he did not say this. The ‘we’ could have implied a hope he had without making any affirmation about whether he would or would not remain alive until the rapture.” ₍₃₎

(1) Leon Morris, Tyndale New Testament Commentaries, 1 and 2 Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956) pg.87 quoted in Coffman, James Burton. “Commentary on 1 Thessalonians 4:11”. “Coffman Commentaries on the Old and New Testament”. https://www.studylight.org/commentaries/bcc/1-thessalonians-4.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) William MacDonald, Believer’s Bible Commentary (1 Thessalonians 4:15), pg.2037

(3) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (p. 492). Wheaton, Ill.: Victor Books.

XIX

“For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord” (1 Thessalonians 4:15-17 NET).

As mentioned earlier, this passage references an event that has come to be known as “the rapture of the church.” To understand how the Rapture fits into Biblical history, it helps to examine another future event known as the Tribulation period.

Jesus offered some insight into this time period in chapter twenty-four of Matthew’s gospel. In Matthew 24:21-30, Jesus described the interval that will precede His return as a time of “…great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be” (Matthew 24:21). ₍₁₎

Although there is a great range of opinion regarding certain aspects of the Tribulation, it’s fair to say that many expect the following elements to characterize this period…

• A seven year length of time ₍₂₎ in which God will bring the current state of human history to a close.
• The appearance of a person known as the Antichrist. ₍₃₎ This man will unite the entire world under a consolidated (and godless) religious/political system.
• The first half of this seven year period will seem relatively peaceful in certain respects. However, war, environmental devastation, economic catastrophe, widespread death, and cataclysmic destruction will mark the second half. ₍₄₎  This length of time is sometimes designated as the “Great Tribulation” to distinguish it from the period that immediately precedes it.
• During this time, God will pour out His wrath and execute judgment upon those who have rejected Him in an attitude of rebellion and unbelief.
• The Tribulation period will conclude with a final battle that ends with Jesus’ triumphant return and His subsequent reign for a thousand years (the “Millennial Kingdom”). ₍₅₎

Much of the debate surrounding the rapture of the church centers on when it will occur in relation to the Tribulation. We’ll consider the major views regarding the timing of the Rapture next.

(1) See also Mark 13 and Luke 21:5-36.

(2) Based on the prophetic message given to the Old Testament prophet Daniel in Daniel 9:24-27.

(3) See also 2 Thessalonians 2:1-10.

(4) Daniel 9:27.

(5) See Revelation 13-19 for a detailed description of this period.

XX

“For we say this to you by a revelation from the Lord: We who are still alive at the Lord’s coming will certainly have no advantage over those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. Then we who are still alive will be caught up together with them in the clouds to meet the Lord in the air and so we will always be with the Lord” (1 Thessalonians 4:15-17 HCSB).

The rapture of the church is a subject of great interest to many both inside and outside the church. At the risk of greatly oversimplifying the dedicated work of those who have invested in the study of this subject, we can identify three primary views regarding the timing of the Rapture…

Pre-tribulation View. The pre-tribulational rapture position holds that those who have accepted Christ will be caught up to meet Jesus prior to the beginning of the Tribulation period. God’s people will be raised to eternal life during this time and will accompany Jesus in His triumphant return at the end of the Tribulation. While those who remain will have an opportunity come to faith in Christ following the Rapture, they will do so in an environment of extreme persecution.

Mid-Tribulation View. The mid-tribulational rapture position teaches that believers will also be caught up to meet Christ. However, that meeting will take place at (or near) the midpoint of the Tribulation. According to this view, God will rapture His people before He executes His judgment during the second half of the Tribulation period.

Post-Tribulation View. As the name implies, the post-tribulation rapture position holds that believers will caught up to be united with Jesus at the conclusion of the Tribulation. This view maintains that Christians will endure the entire Tribulation period and sees the rapture of the church and Jesus’ second coming as virtually simultaneous events.

While these chronological differences have sparked a great deal of debate, one commentator encourages us to maintain a healthy perspective regarding these views…

“The different views of the rapture may disagree over the timing of end-time events, but they all agree on the big picture: there will be a rapture and we will live forever with Jesus in heaven. In the long haul (after we’ve been with Christ for billions of years in heaven), the question of whether the rapture happened before or after the Tribulation period will seem utterly ridiculous. Perhaps we should all keep that in mind the next time we’re tempted to get into a heated argument about the timing of the rapture.” ₍₁₎

(1) Dr Ron Rhodes, What Does the Bible Say About…?: Easy-To-Understand Answers to the Tough Questions (pg. 253).

XXI

“Then, together with them, we who are still alive and remain on the earth will be caught up in the clouds to meet the Lord in the air. Then we will be with the Lord forever. So encourage each other with these words” (1 Thessalonians 4:17-18).

The New Testament book of Ephesians contains a passage that relates to our look at these final verses from 1 Thessalonians chapter four…

“As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” (Ephesians 2:1-2 NIV).

In the Biblical era, Satan and his demonic representatives were rightly viewed as inferior spirit beings. As such, they were thought to be unworthy of occupying any place other than the Earth’s atmospheric environment, a location that was far below God’s heavenly throne. This helps explain the reference to “…the ruler of the kingdom of the air” here in Ephesians chapter two.

While this may not seem to correlate with our current study, one source makes an interesting connection between these passages from the book of Ephesians and 1 Thessalonians chapter four: “The air is Satan’s sphere (Eph_2:2), so this is a triumphal gathering in open defiance of the devil right in his own stronghold.” ₍₁₎

Finally, we should pay special attention to the concluding verse of 1 Thessalonians chapter four: “…comfort one another with these words” (KJV). As we study the rapture of the church and other end-time related events, we should consider our pursuit of those topics in light of the comfort they bring to ourselves and other members of God’s family. If our studies in these areas serve to produce more contention than comfort, we may do well to reexamine our priorities.

We’ll close our look at this important portion of Scripture with some wisdom from the following commentator…

“The primary purpose of this passage is not to teach a scheme of prophecy, but rather to provide encouragement to those Christians whose loved ones have died. The comfort here is based on the following: 1) the dead will be resurrected and will participate in the Lord’s coming for His own; 2) when Christ comes the living will be reunited forever with their loved ones; and 3) they all will be with the Lord eternally (v. 17).” ₍₂₎

(1) William MacDonald, Believer’s Bible Commentary (1 Thessalonians 4:17), pg.2038.

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 4:18). Nashville, TN: Thomas Nelson Publishers.

I

“Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith” (1 Thessalonians 3:1-2).

Although 1 Thessalonians chapter three is only thirteen verses long, it reveals an intensely personal side of Paul the Apostle. Within this chapter, Paul will express his deep concern for the Thessalonian church along with the comfort he experienced upon learning that the church had persevered in Christ despite their afflictions.

You may recall that Paul arrived in Thessalonica shortly after being shamefully treated in the town of Philippi. He then went on to teach in the local synagogue at Thessalonica for three consecutive Sabbath days. Unfortunately, Paul’s evangelistic outreach was cut short by those who rounded up some local troublemakers in an effort to run him out of town. Legal charges soon followed and Paul had little choice but to leave Thessalonica for the sake of the newly-formed Christian community there.

After leaving Thessalonica, Paul found his way to the town of Berea and then moved on to the city of Athens. With the fate of the Thessalonian Christians still weighing heavily upon his mind. Paul decided to send a young associate named Timothy back to Thessalonica to strengthen and encourage their faith.

While this served to benefit the members of the Thessalonian church, it also left Paul alone in an unfamiliar area among a city full of strangers. So by making this sacrificial decision to remain alone in Athens for the benefit of the Thessalonians, Paul thus lived out his message to another first-century church: “Don’t be concerned only about your own interests, but also be concerned about the interests of others” (Philippians 2:8 GW).

We should also note the continual reappearance of the word “faith” throughout 1 Thessalonians chapter three. This critical component of a God-honoring life has led one source to make the following application…

“The words your faith occur five times in chapter 3 (vv. 2, 5, 6, 7, 10) and are a key to understanding the passage. The Thessalonians were passing through severe persecution, and Paul was anxious to know how their faith was standing up to the test. Thus the chapter is a lesson on the importance of follow-up work. It is not enough to lead sinners to the Savior. They must be helped to grow in grace and in the knowledge of the Lord.” ₍₁₎

Featured Image: Photo by Oladimeji Ajegbile from Pexels

(1) William Macdonald, Believer’s Bible Commentary (p.2032) Edited by Arthur Farstad Thomas Nelson Publishers

II

“So when we could stand it no longer, we thought it best to be left by ourselves in Athens. We sent Timothy, who is our brother and co-worker in God’s service in spreading the gospel of Christ, to strengthen and encourage you in your faith” (1 Thessalonians 3:1-2 NIV).

Since Paul the Apostle had been hindered in his attempt to return to the city of Thessalonica (1 Thessalonians 2:17-18), he chose the next best option in seeking to assist the young church there. That option involved sending one of his trusted associates back to Thessalonica. That person was a man named Timothy.

The “Timothy” referenced here within 1 Thessalonians chapter three is perhaps best known for the two New Testament books that bear his name. Timothy was someone who had been well-acquainted with the Scriptures from his youth (2 Timothy 1:5, 2 Timothy 3:15). Even though Timothy held a leadership role within the church at Ephesus at one point in his ministry, it appears that he acted as a kind of problem-solver or emissary for Paul on several occasions.

For instance, Paul dispatched Timothy to work with the church in Corinth with the following endorsement: “…I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, as I teach them everywhere in every church” (1 Corinthians 4:17 NET). Paul also sent Timothy to minister to the churches in the region of Macedonia (Acts 19:22) and may have sent him to work with the Philippian church as well (Philippians 2:19).

In this instance, Timothy’s mission involved strengthening or establishing the Thessalonians in their faith. A look at the original language of this passage defines his specific responsibility as “to render mentally steadfast.” ₍₁₎ Thus we can say that Timothy was assigned with the task of stabilizing and building up the faith the Thessalonians already possessed.

We can follow a similar path of edification in two important ways: reading the Scriptures daily and regularly attending a church that teaches through the individual books of the Bible. For instance, a person who prayerfully reads the Scriptures each day is someone who has direct, unfiltered access to the wisdom and direction contained within God’s Word. In addition, a church that features regular expository teaching from the pulpit (as opposed to a weekly topical sermon) is one that generally offers the best opportunity to establish, build, and strengthen the faith of those who attend.

(1) G4741 sterizo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/sterizo

III

“that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know” (1 Thessalonians 3:3-4).

As we face the trials and difficulties we encounter, it may seem natural to ask why God would permit such things to occur. There are few easy answers to such questions for there may be a single reason, multiple reasons, or no discernible reason to explain some of the painful things we experience in life. Yet even though it may not be possible to determine God’s purpose behind our afflictions, that does not mean a purpose doesn’t exist.

As mentioned earlier, God may sometimes allow trials to enter our lives to refine us, strengthen our faith, or discipline us. In other instances, God may use affliction to develop character or perseverance. Or perhaps God might permit such things to serve as example to others in demonstrating the right way to handle adversity.

Its also possible that God may allow us to endure various trials for the purpose of helping others who will endure similar experiences. For example, who is better equipped to help someone with a problem than a person with experience in that area? As we’re told in 2 Corinthians 1:3-4, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God.”

Our conduct in the midst of a trial can also reveal much about our relationship with God. Consider the following excerpt from Jesus’ parable of the sower: “A sower went out to sow his seed… Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture” (Luke 8:5-6). This word-picture serves to illustrate those who endure the challenges of a God-honoring life for a while but eventually fall away when put to the test. Such a person is aptly described for us in Proverbs 24:10: “If you faint in the day of adversity, Your strength is small.”

Knowing these things can help us respond to the trials of life in a Christ-like manner. As one source unequivocally comments…

“All who would live godly in this world will suffer persecution (2Ti_3:12). In fact, anyone not being disciplined or strengthened by affliction should question their relationship with Christ (see Heb_12:5-11).” ₍₁₎

(1) Paul T. Butler The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 16] Copyright © 1985 College Press Publishing Company https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

IV

“so that no one will be shaken by these persecutions. For you yourselves know that we are appointed to this. In fact, when we were with you, we told you previously that we were going to suffer persecution, and as you know, it happened” (1 Thessalonians 3:3-4 HCSB).

This portion of Scripture offers an opportunity to address a potentially difficult question: “Am I somehow responsible for causing the trials I experience in life?”

To answer that question, we can first say that a causal relationship often exists between our actions and the consequences that follow. The New Testament book of Galatians verifies that relationship for us when it says, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap” (Galatians 6:7). Therefore, we cannot discount the role of personal responsibility and its effect upon the events we experience in life for good or bad.

Nevertheless, it’s also natural to wonder if the trials we experience in life may be the result of God’s displeasure with us. For those who are contemplating that possibility, 1 Thessalonians 3:3-4 may serve as a source of comfort. If we know in advance that trials, challenges, problems, difficulties, and persecutions are “part of the package” that comes with genuine Christianity, we should be better equipped to accurately discern their source.

As one commentator observes, “Often new believers, and even older believers, interpret difficulty as a sign that they need to change something. Timothy reminded them that persecution is a normal experience for the Christian (cf. Matt. 5:11-12; 10:16-28; 20:22-23; 24:9-10; 2 Tim. 3:12; et al.), just as Paul had previously instructed them.” ₍₁₎

When the trials of life seem too difficult to bear, we can also find reassurance in the following portions of Scripture…

“Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified” (1 Peter 4:12-14).

“For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17).

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

(1) Constable, Thomas. DD. “Notes on 1 Thessalonians 2019 Edition” “Timothy’s visit 3:1-5” [3:3-5] https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm

V

“that no one be moved by these afflictions. For you yourselves know that we are destined for this. For when we were with you, we kept telling you beforehand that we were to suffer affliction, just as it has come to pass, and just as you know” (1 Thessalonians 3:3-4 ESV).

We’ll conclude our look at this important portion of Scripture with a few final observations. The first comes from a commentator who offers a perceptive insight…

“Paul did not promise the followers of Jesus a life of ease or public approval, nor did Jesus (Mark 8:34; John 15:18–21). Rather, Paul’s consistent message of encouragement to newly planted churches was that ‘through many tribulations we must enter the kingdom of God’ (Acts 14:22).” ₍₁₎

Obviously, this does not represent a popular message. But contrary to what some may teach or believe, genuine Christianity does not guarantee a one-way ticket to material prosperity, success, or affluence. Because of this, we shouldn’t be surprised if we experience trials, difficulties, or persecutions as we seek to live a life that honors Jesus. Instead, that decision is certain to put us in conflict with many of those who have no interest in following Christ.

Nevertheless, it’s important to acknowledge that God has our best interests in mind whenever we’re in the midst of a trial. Remember that God will provide for us in the midst of our circumstances if we seek to put Him first. Consider the following passage from Matthew 6:33-34…

“But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (NIV).

We can also gain some valuable spiritual insight by asking some important questions whenever we’re in the midst of a trial or difficulty…

• What is God teaching me through this circumstance?
• What does the way I’m handling this situation tell me about myself?
• What can I apply from this experience in the future?

Finally, we can take comfort in the encouraging reminder that’s given to us in the New Testament epistle of James…

“Dear brothers and sisters, whenever trouble comes your way, let it be an opportunity for joy. For when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be strong in character and ready for anything” (James 1:2-4 NLT).

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2136). Orlando, FL: Reformation Trust.

VI

“For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain” (1 Thessalonians 3:5).

When it comes to the existence of a demonic realm, there seem to be two general viewpoints among the world at large. The first is held by those who dismiss the idea of a Satanic domain as the laughable product of an overactive imagination. The other embraces the existence of a dark spiritual realm through various forms of entertainment or practices associated with the occult.

The Bible endorses neither view. Unlike those who dismiss the concept of a demonic realm, the Scriptures do not represent the Devil as a myth, fable, or the cartoon equivalent of a pitchfork-carrying villain in red pajamas. Nor do the Scriptures view demonic-related themes or occultic activity as something to take part in, emulate, support, or encourage.

Instead, “the tempter” referenced here is positively identified as a literal being known as the Devil in Matthew 4:1-3. While Satan is no equal for God in terms of authority, power, or ability, he is certainly recognized as a formidable adversary who possesses desires (Luke 22:31), plans (Ephesians 6:11), and the ability to carry out his intentions (2 Timothy 2:25-26).

In fact, it was the tempter’s ability to carry out his malevolent intent that troubled Paul the Apostle. For instance, Paul was so concerned with the fate of the young Christian community at Thessalonica that he dispatched Timothy to “…find out about your faith. I wanted to see whether the tempter had in some way tempted you, making our work meaningless” (GW).

We can limit the tempter’s ability to impact our lives in a similar manner by reading and internalizing the Scriptures daily. In addition, we should prayerfully seek to adopt the following attitudes for help in dealing with our spiritual adversary…

Be forgiving: “A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do” (2 Corinthians 2:11 TLB).

Be humble: “So humble yourselves before God. Resist the devil, and he will flee from you” (James 4:7 NLT).

Be vigilant: “Be sober-minded, be alert. Your adversary the devil is prowling around like a roaring lion, looking for anyone he can devour” (1 Peter 5:8 CSB).

Be self-controlled: “If you get angry, do not sin; do not allow the sun to go down on your anger and do not give an opportunity to the devil” (Ephesians 4:26-27 Mounce).

VII

“For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain” (1 Thessalonians 3:5 ESV).

While there are some who seem to be preoccupied with the Devil and the activities of the demonic realm, it is usually best to “…keep our eyes fixed on Jesus” (Hebrews 12:2) and complete the work He has called us to do. Nevertheless, we would do well to adopt the balanced mindset suggested by the following paraphrase of 2 Corinthians 2:11: “…we don’t want to be naïve and then fall prey to (Satan’s) schemes” (Voice).

For instance, consider a group of predatory animals stalking a herd of prey. In most instances, the predators quietly seek to approach a group of unsuspecting animals and wait for an opportunity to attack and devour the vulnerable. In a similar manner, The New Testament epistle of 1 Peter reminds us, “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8).

Another commentary makes a similar observation…

“Paul likely considered the Thessalonians to be especially vulnerable to temptation because they had converted to faith in Christ only recently. The NT frequently describes Satan’s attempts to take advantage of people who are either young in the faith or in a weakened state (e.g., 1 Cor 7:5; 1 Tim 3:6–7)” ₍₁₎

You see, one definition of the word “tempted” is “to try whether a thing can be done.” ₍₂₎ Therefore, we can associate temptation with a solicitation to evil and the attempt to see if someone can be made to respond in an ungodly manner. One source expands on this idea by observing…

“Paul’s reference to the tempter is mindful of Satan’s activity in the Garden of Eden (Gen_3:1-24) and in the Judean wilderness (Mat_4:1-25). Paul saw Satan as using the persecution the Thessalonians were undergoing in order to lure them away from what they knew to be God’s will, namely, perseverance in the midst of trials. He was concerned that Satan might snatch away the seed Paul had sown before it had a chance to put down stabilizing, fructifying roots.” ₍₃₎

If the enemy had been successful in neutralizing the growth and development of the church in Thessalonica, then Paul’s efforts might have been in vain. That, in part, prompted him to assign Timothy with the task of stabilizing and edifying their faith.

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 3:5). Bellingham, WA: Lexham Press.

(2) G3985 peirazo Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3985

(3) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [1 Thessalonians 3:4]

VIII

“But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you–therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith. For now we live, if you stand fast in the Lord” (1 Thessalonians 3:6-8).

As mentioned earlier, the concept of faith appears frequently in 1 Thessalonians chapter three and twice within the short passage quoted above. But while faith is a critical component of our relationship with God, some may struggle to accurately define it.

For instance, some believe faith involves “belief without evidence.” We might define this approach as “blind faith” or the type of faith that has no basis in reality. On the other hand, genuine Biblical faith represents “a belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ That confident assurance is based in part upon the evidential nature of Jesus’ ministry.

For instance, consider how Jesus referenced the tangible evidence He offered concerning Himself…

“Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves” (John 14:11 NIV).

“If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (John 10:37-38)

“But I have greater evidence on my side than that of John. The works which the father has given me to complete – these works, which I’m doing, will provide evidence about me, evidence that the father has sent me” (John 5:36 NTE)

Jesus also sought to communicate those evidences to modern-day audiences through the testimony of His first-century followers (and later Biblical authors)…

“I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me” (John 17:20-21).

We should never mistake genuine faith for something that has no basis in reality. Real Biblical faith involves a belief in a God who has already proven Himself through the Scriptures and in the lives of those who sincerely follow Christ. This was the type of faith displayed by the young Thessalonian church, much to Paul the Apostle’s relief and satisfaction.

IX

“For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and perfect what is lacking in your faith?” (1 Thessalonians 3:9-10).

Just as Paul the Apostle worked night and day on behalf of the Thessalonians, this portion of Scripture tells us that he prayed night and day for them as well. That commitment to prayer offers an opportunity to examine this important subject in greater detail.

The most basic definition of prayer is communication with God. It involves those words or thoughts that are specifically designed to interact with our Creator. Paul expanded on this idea in the New Testament epistle of 1 Timothy…

“I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone– for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior…” (1 Timothy 2:1-3 NIV).

Paul essentially began this passage by saying, “Let’s start with first things first” (i.e. “first of all”). This reminds us that communication with God in prayer is a primary responsibility. He then went on to identify some different types of communication with God. The first was requests, a word that refers to an appeal, petition, or plea that generally arises from a specific need.

Next is prayers. This is a more general term that describes our daily fellowship and communication with God. This is followed by intercession, a reference to the act of approaching God on behalf of someone else. We then have thanksgiving, or the expression of gratitude and appreciation to God for the blessings He has bestowed upon us.

Finally, Paul ended this section with an encouragement to pray for everyone and our political leaders in particular. We should also notice that we are directed to pray on behalf of “all those in authority,” the good and bad alike. This type of prayer not only pleases God but also benefits us as well (“…that we may live peaceful and quiet lives in all godliness and holiness”).

As one commentator reminds us…

“Prayer has real results. God has ordained His relationship to the world in such a way that He will respond to our prayers. Even Paul needed and sought the prayers of others, and he anticipated that God would act on his behalf in answer to the saints’ prayers (Rom. 15:30–32; Eph. 6:19, 20; Phil. 1:19, 20).” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2051). Orlando, FL: Reformation Trust.

X

“We pray earnestly night and day to see you in person and make up what may be lacking in your faith” (1 Thessalonians 3:10).

Paul the Apostle’s commitment to prayer in support of the church at Thessalonica provides us with a good example to follow. Just as Paul prayed regularly for the church at Thessalonica, the Scriptures provide us with a variety of subjects that should occupy the focus of our prayers. For instance…

Pray that God would be honored: “In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name” (Matthew 6:9).

Pray for persecutors: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven…” (Matthew 5:43-45).

Pray that we would not fall into temptation: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41).

Pray that God would provide wisdom, revelation, and knowledge regarding Himself: “I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him” (Ephesians 1:15-17 ESV).

Pray that God would provide us with the knowledge of His will: “For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding” (Colossians 1:9).

Pray for others: “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective” (James 5:16 NIV).

Pray for those who are headed for trouble: “If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that” (1 John 5:16). ₍₁₎

Pray that God would send more people to represent Him and bring others unto Him. “Then He said to His disciples, ‘The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest’” (Matthew 9:37-38).

(1) See here for more on “…sin leading to death.”

XI

“Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you. And may the Lord make you increase and abound in love to one another and to all, just as we do to you, so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints” (1 Thessalonians 3:11-13).

What does it mean to “increase and abound in love to one another” as we read in the passage quoted above? We can begin with a closer look at the word “love” as it appears here in 1 Thessalonians 3:12. In the original language of this passage, this word (agape) incorporates the idea of affection, good will, and benevolence ₍₁₎ as well as generosity, kindly concern, and devotedness. ₍₂₎

In a larger sense, we can say that this type of love is not rooted in a transient feeling or emotion. Instead, agape love is characterized by a willful desire to love. As one commentary observes…

“Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom_15:2, and works no ill to any, Rom_13:8-10; love seeks opportunity to do good to ‘all men, and especially toward them that are of the household of the faith,’ Gal_6:10.” ₍₃₎

In addition, many sources associate this word with the “love feasts” that were a feature of many first-century church services. One source explains further…

“The ancient world was in many ways a much more social world than ours. It was the regular custom for groups of people to meet together for common meals. There was, in particular, a certain kind of feast called an eranos in Greek language, to which each participant brought his own share of the food, and in which all the contributions were pooled to make a common feast.

The early church had such a custom; they had a feast called the Agape or Love Feast. To it all the Christians came, bringing what they could, and when the resources of all were pooled, they sat down to a common meal… It was a way of producing and nourishing real Christian fellowship (Gr. koinonia, sharing, participating). It offered the well-to-do a regular opportunity to share their material blessings with the poor.” ₍₄₎

We’ll continue our consideration of this important topic next.

(1) G26 agape  https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g26

(2) G26 agape https://www.billmounce.com/greek-dictionary/agape

(3) W.E Vine, Vines Expository Dictionary of New Testament Words Volume 2, Rev Terry Kulakowski, Editor [pg. 79]

(4) Paul T. Butler, Bible Study Textbook Series, Studies In First Corinthians College Press Publishing Company, Joplin, Missouri [pg.210] https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

XII

“Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:11-13).

This passage of Scripture merits close attention as we seek to “…increase and abound in love for one another and for all.” We can begin by recognizing that the type of love referenced here in 1 Thessalonians 3:12 is not necessarily synonymous with an external display of emotional affection. Instead, it is the kind of love that originates in the will.

Nevertheless, this does not mean that we should maintain a cold, impersonal commitment to love. For example, consider Paul the Apostle’s deep emotional attachment towards those who are mentioned in the following New Testament passages…

“Recalling your tears, I long to see you, so that I may be filled with joy” (2 Timothy 1:4 NIV).

“And there was much weeping on the part of all; they embraced Paul and kissed him” (Acts 20:37 ESV).

“Do I say this because I don’t love you? God knows I love you!” (2 Corinthians 11:11 GNT).

We should also note Jesus’ emotional response to the death of His friend Lazarus (John 11) and the depth of His love for His disciples (John 15:12-15). These passages remind us that there is a legitimate place for the genuine display of emotional affection.

Nevertheless, we must recognize that genuine love always seeks another person’s highest good from a Biblical perspective. That may sometimes involve allowing others to experience the negative consequences of their decisions (1 Timothy 1:19-20). It might also involve correction and/or discipline (Revelation 3:19, Hebrews 12:5-11). It may even involve limiting our external displays of affection for the benefit of others for a wise person knows “There is a time to embrace someone. And there’s a time not to embrace” (Ecclesiastes 3:5 NIRV).

In light of these things, it is important to maintain a balanced definition of love that incorporates more than just an external display of affection or an outward expression of our feelings. An accurate, mature perspective regarding the nature of genuine love can help us “…walk worthy of the calling you have received, with all humility and gentleness, with patience, accepting one another in love, diligently keeping the unity of the Spirit with the peace that binds us” (Ephesians 4:1-3 HCSB).

For more on this general topic, see discussion beginning here

XIII

“Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints” (1 Thessalonians 3:11-13).

As we’ve already noted in our look at this epistle to the Thessalonians, there are references to Jesus’ second advent at the close of every chapter of this book. For instance, the opening chapter of this letter ended with an exhortation to “…wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10).

The following chapter concluded with these questions: “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (1 Thessalonians 2:19-20). So having now arrived at the conclusion of 1 Thessalonians chapter three, we finish with the next reference to the subject of Jesus’ future return.

In the final verse of 1 Thessalonians chapter three, Paul the Apostle refers to “…the coming of our Lord Jesus with all his saints.” Unlike the modern-day association of the word “saint” with a long-suffering individual or a person of exceptional religious merit, the Biblical use of this word identifies anyone who is set apart to God in Christ.

Many commentators believe it is possible that this reference to “holy ones” (NIV) involves angelic beings who will accompany Jesus in the course of this great event. However, one source explains why it is preferable to identify these individuals with the people of God who have preceded us in death (or perhaps a combination of the two)…

“‘Saints’ (lit. ‘holy ones’) are either (1) angels who will accompany Jesus (cf. Deut. 33:2-3; Zech. 14:5; Matt. 16:27; 25:31; Mark 8:38; 2 Thess. 1:7; Rev. 19:4); or (2) His people, saints (cf. 1 Thess. 4:14-16). Paul never called angels ‘saints’ or ‘holy ones,’ possibly solving the interpretive issue. Probably both angels and saints will return with Him on the clouds of heaven.” ₍₁₎

Paul will return once again to the subject of Christ’s return in verse thirteen of the following chapter. That will allow us to examine this important topic in greater depth when we reach that portion of Scripture.

(1) Dr. Bob Utley. Free Bible Commentary, 1 Thessaloninan 3:13 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_03.html

I

If you are like most people, you’ve probably had to defend against those who have questioned your character. Perhaps there was someone who challenged your motives or said you were in error. Maybe you were accused of deception or flattery in seeking to obtain something of value. Or perhaps there was an allegation that you abused your authority or were motivated by a hidden attitude of greed. Unfortunately, it appears that Paul the Apostle faced similar accusations during his stay in the city of Thessalonica.

Just as an honorable person would seek to defend against such charges, a large portion of 1 Thessalonians chapter two is given to Paul’s defense of his conduct in Thessalonica. As we read through the opening verses of this chapter, we can make some inferences regarding the charges that were likely made against Paul by those who opposed him…

Charge: Paul’s teaching was wrong, immoral, and deceptive. Defense: “For our exhortation did not come from error or uncleanness, nor was it in deceit” (verse three).

Charge: Paul’s ministry was not ordained of God. Defense: “But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts” (verse four).

Charge: Paul used flattery to manipulate others and mask his greed. Defense: “For neither at any time did we use flattering words, as you know, nor a cloak for covetousness—God is witness” (verse five).

Charge: Paul was engaged in an effort to glorify himself. Defense: “Nor did we seek glory from men, either from you or from others…” (verse six).

Thus, this portion of Scripture helps remind us that personal attacks, false criticisms, name-calling, character defamation, smear campaigns, and slanderous remarks are nothing new. This was something that Paul acknowledged in another of his New Testament letters: “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12 ESV).

Jesus also cautioned us in this regard when He said, “Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also. But all these things they will do to you for My name’s sake, because they do not know Him who sent Me” (John 15:20-21).

So as we look at the opening verses of this chapter, we would do well to examine the way Paul defended himself and learn from his good example.

II

“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” (1 Thessalonians 2:1-2).

The opening verses of 1 Thessalonians chapter two begin with a discussion of Paul the Apostle’s conduct during his stay in Thessalonica. One distinguishing feature of Paul’s visit to that city was the courage he displayed in the face of adversity: “…with the help of our God we dared to tell you his gospel in spite of strong opposition” (NIV). This example reminds us that God can enable us to do what is right even when others oppose us.

We should also note Paul’s reference to his experience in the town of Philippi, a visit that is recounted for us in the Biblical book of Acts. Philippi was a first-century Roman colony and one of the leading cities in the region of Macedonia. Shortly after his arrival there, Paul and his traveling party encountered a demonically-possessed slave girl whose clairvoyant ability brought a great deal of profit to her owners.

Acts 16:17 tells us that she began to follow Paul and his companions while shouting, “These men are servants of the Most High God, who proclaim to you the way of salvation” (ESV). Despite the truth of that statement, it appears that Paul had no interest in advertising his evangelistic work through the services of a demon-possessed fortune teller. That was evidenced by what we read next: “…Paul, greatly annoyed, turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her’” (Acts 16:18).

That ended the exploitive (and lucrative) business arrangement between this girl and her masters. They subsequently dragged Paul and Silas ₍₁₎ before the local authorities who responded by having them beaten and thrown them into prison. An earthquake later released them from their prison bonds but instead of choosing to escape, they led the jailer and his family to Christ (see Acts 16:11-40).

This background information helps provide us with a fresh appreciation for Paul’s message here in 1 Thessalonians 2:2: “You know how we had already been mistreated and insulted in Philippi before we came to you in Thessalonica. And even though there was much opposition, our God gave us courage to tell you the Good News that comes from him” (GNT).

(1) Silas is also known as Silvanus who was mentioned earlier in chapter one

III

“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 2:2 ESV).

After Paul the Apostle departed from the town of Philippi on the way to Thessalonica, it may have seemed as if history had repeated itself. You see, Paul had been the victim of a mob action in Philippi (Acts 16:19-24) and shortly after he arrived in Thessalonica, a similar incident took place: “But other Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city” (Acts 17:5 NIV).

Its been said that we can often tell a lot about our adversaries by looking at their character, and this was certainly true of Paul’s experience in Thessalonica. Given that Paul’s opposition consisted of “…some troublemakers from the marketplace” (NIV), the accusations of treason (Acts 17:7) and civil unrest (Acts 17:5-6) against him should have been dismissed. Unfortunately they weren’t, and that provided Paul’s religious opponents with a political tool to use against him…

“There were, no doubt, those in Thessalonica who said that this man Paul had a police record, that he was nothing less than a criminal on the run from justice and that obviously no one should listen to a man like that. A really malignant mind will twist anything into a slander.” ₍₁₎

So Paul was dealing with more than just an attack upon his character. As another commentator observes…

“Part of the purpose of the letter is to show that the allegations were far from the truth. This is important, not just for Paul personally, but for the growth and development of the Thessalonians themselves. If they had begun to believe that Paul’s gospel was just another philosophical dream, and that Paul was just ‘in it for the money,’ they could not have continued to grow in Christ. It was not that Paul’s reputation alone was at stake, but that their Christian faith was in danger.” ₍₂₎

Finally, we should also note Paul’s common-sense response here in 1 Thessalonians 2:2. No reasonable person would seek to duplicate Paul’s experience in Philippi or Thessalonica if he or she were only seeking personal gain. Being held by a riotous mob is not a mark of self-glorification. However, a person who is sincere in his or her service to God (like Paul) might accept such opposition in the course of fulfilling his or her calling.

(1) Barclay, William. “Commentary on 1 Thessalonians 2:4”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-thessalonians-2.html. 1956-1959.

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2472). Nashville: Thomas Nelson.

IV

“For our exhortation did not come from error or uncleanness, nor was it in deceit. But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts” (1 Thessalonians 2:3-4).

This portion of Scripture provides us with an opportunity to make a few additional observations concerning Paul the Apostle’s conduct in Thessalonica. One of those observations involves Paul’s sincerity: “…the appeal we make does not spring from error or impure motives, nor are we trying to trick you” (NIV). In other words, Paul was not a religious charlatan, nor did his ministry operate under a false pretense or ulterior motive. Instead, he was genuine and upfront about what he believed and why.

Paul experience in Thessalonica also illustrates one of the challenges we may encounter as we engage with others on the subject of Christianity. That challenge often involves “confirmation bias” or “…the tendency to process information by looking for, or interpreting, information that is consistent with one’s existing beliefs.” ₍₁₎ In this context, confirmation bias refers to the preconceptions that people often bring to a discussion of spiritual matters.

For instance, let’s take the example of a person who encounters a religious media ministry that engages in questionable fundraising tactics. Such a person might conclude that “religion is a scam” despite Jesus’ own teachings on the proper attitude towards money. Or perhaps they may hear of a spiritual leader who has engaged in a blatantly hypocritical lifestyle and come to the erroneous conclusion that “all religious people are hypocrites.” The problem is that attitude overlooks the fact that Jesus saved some of His strongest criticism for those who claimed to know God in theory but were far different in reality…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

Much like Paul the Apostle, a commitment to a God-honoring lifestyle can help undo these negative preconceptions. It may also provide us with an opportunity to earn a fair hearing in presenting the Word of God to others. As St. Francis of Assisi, the 13th century friar famously observed, “Preach the gospel at all times and if necessary, use words.”

V

“For our appeal does not spring from error or impurity or any attempt to deceive, but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts” (1 Thessalonians 2:3-4 ESV).

The imagery behind this passage depicts a servant who has been entrusted with the responsibility to manage a specific task. In this instance, it was Paul the Apostle’s responsibility to administer the Word of God in a manner that was approved by God. That responsibility precluded Paul from engaging in an erroneous, deceptive, impure, or diluted presentation of the Gospel.

The Living Bible paraphrase of 1 Thessalonians 2:4 expresses this idea in the following manner: “…we change his message not one bit to suit the taste of those who hear it.” One commentary clarifies this concept by examining the difference between those who compromise the gospel in seeking to appeal to others and those who adapt that message for the benefit of a specific audience…

“In trying to persuade people, we may be tempted to alter our position just enough to make our message more palatable or to use flattery or praise. Paul never changed his message to make it more acceptable, but he did tailor his methods to each audience. Although our presentation must be altered to be appropriate to the situation, the truth of the Good News must never be compromised.” ₍₁₎

This same commentary makes another important observation in this respect…

“Compromise is an important element in getting along with others, but we should never compromise the truth of God’s Word. If we feel we have to change our Christian beliefs to match those of our companions, we are on dangerous ground.” ₍₂₎

The late scholar and apologist Dr. Norman Geisler echoed a similar theme in analyzing Jesus’ use of the term “salt of the earth” from Matthew 5:13…

“In order for Christians to function properly as ‘the salt of the earth,’ however, the salt must maintain its pure character. Christians must be careful lest, instead of being a preservative against evil, they themselves become tainted with evil, thereby compromising the influence they have on the world. They cannot influence the world for Christ without retaining their own virtue as Christians.” ₍₃₎

Finally, this passage also identifies two influences that enabled Paul to avoid an attitude of compromise. The first was found in Paul’s sincere desire to please God. The second involved the knowledge that God would test his motivations. Keeping these principles in mind can help us do the same.

(1) Life Application Study Bible, 1 Thessalonians 2:4-8 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

(2) Life Application Study Bible, Galatians 2:11 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

(3) Norman L. Giesler and Ron Rhodes, When Cultists Ask: A Popular Handbook on Cultic Misinterpretations, Baker Books, 1997

VI

“Our appeal to you is not based on error or impure motives, nor do we try to trick anyone. Instead, we always speak as God wants us to, because he has judged us worthy to be entrusted with the Good News. We do not try to please people, but to please God, who tests our motives” (1 Thessalonians 2:3-4 GNT).

This passage presents us with a timely message that is just as applicable today as it was in the New Testament era. You see, there were many so-called spiritual leaders in the days of the early church who were driven by motives that were less than honorable. For instance, consider the following message from Paul the Apostle regarding those who sought financial gain under the guise of religion…

“You see, we are not like the many hucksters who preach for personal profit. We preach the word of God with sincerity and with Christ’s authority, knowing that God is watching us” (2 Corinthians 2:17 NLT).

Then there were those who were motivated by jealousy and a desire for recognition…

“Some, of course, are preaching the Good News because they are jealous of the way God has used me. They want reputations as fearless preachers! But others have purer motives, preaching because they love me, for they know that the Lord has brought me here to use me to defend the Truth. And some preach to make me jealous, thinking that their success will add to my sorrows here in jail! But whatever their motive for doing it, the fact remains that the Good News about Christ is being preached, and I am glad” (Philippians 1:15-18 TLB).

Others were guided by a flawed value system…

“Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ” (Colossians 2:8-9).

One commentator illustrates the contrast between Paul’s ministry and these others in the following manner…

“Paul used 3 distinctly different words to affirm the truthfulness of his ministry, each expressing a contrast with what was characteristic of false teachers. He first asserted that ‘his message’ was true and not erroneously false. His ‘manner of life’ was pure, not sexually wicked. His ‘method of ministry’ was authentic, not deceptive…” ₍₁₎

While some may be sophisticated in disguising their motivations, nothing is hidden from God. That reality was not lost upon Paul the Apostle who subjected his motives to “…God who tests our hearts” (ESV). As Hebrews 4:13 reminds us, “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (NIV).

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (1 Th 2:3). Nashville, TN: Thomas Nelson Publishers.

VII

“For neither at any time did we use flattering words, as you know, nor a cloak for covetousness—God is witness” (1 Thessalonians 2:5).

While an astonishing number of social, cultural, and technological changes have taken place since the epistle of 1 Thessalonians was originally written, there are some things that haven’t seemed to change very much at all. Take the concept of flattery as mentioned in the passage quoted above. “Flattery” means to “compliment excessively and often insincerely, especially in order to win favor.” ₍₁₎ When someone engages in flattery, he or she is interacting with others in a false or deceitful manner.

We often associate this kind of behavior with an attempt to manipulate others or gain something of value. Thus, an act of flattery often represents little more than an effort to use others to secure a personal advantage. In addition to what we read here in 1 Thessalonians, the Old Testament book of Proverbs has much to say regarding this type of conduct…

“Flattery is a form of hatred and wounds cruelly” (Proverbs 26:28 TLB).

“Whoever flatters his neighbor is spreading a net for his feet” (Proverbs 29:5 NIV).

“A man with hate in his heart may sound pleasant enough, but don’t believe him; for he is cursing you in his heart. Though he pretends to be so kind, his hatred will finally come to light for all to see” (Proverbs 26:24 TLB).

The New Testament epistle to the Romans also warns against engaging in such behavior as well: “Let love be without hypocrisy. Abhor what is evil. Cling to what is good” (Romans 12:9). So taken together, these passages remind us that we should strive for authenticity in our relationships with others and avoid treating them in a flattering manner. Instead, it would be far more honorable to follow the instruction given to us in the Biblical book of Philippians…

“Don’t be selfish; don’t live to make a good impression on others. Be humble, thinking of others as better than yourself. Don’t just think about your own affairs, but be interested in others, too, and in what they are doing.

Your attitude should be the kind that was shown us by Jesus Christ, who, though he was God, did not demand and cling to his rights as God, but laid aside his mighty power and glory, taking the disguise of a slave and becoming like men. And he humbled himself even further, going so far as actually to die a criminal’s death on a cross” (Philippians 2:3-8 TLB).

(1) The American Heritage Dictionary third edition

VIII

“For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness” (1 Thessalonians 2:5 ESV).

“Follow the money” is a catchphrase that has grown in popularity among law enforcement professionals and others over the years. While the beginnings of this modern-day adage vary, it is generally agreed that it originated in the 1970’s as a shorthand way of expressing a concept that goes far beyond a monetary exchange. The idea is that it is possible to discover someone’s true intent by examining his or her financial activities. In other words, the route that a financial transaction takes to its ultimate destination may help determine whether a corrupt motive exists.

Of course, any attempt to “follow the money” would undoubtedly serve to uncover an attitude of greed (or worse) for some. However, we should note that Paul the Apostle reminded the members of the Thessalonian church of his commitment to financial transparency here in 1 Thessalonians 2:5: “God knows we never tried to get money from you by preaching” (NLV).

In fact, the proper attitude towards money seems to have been a subject of particular interest for Paul. For instance, he told the leaders of the church at Ephesus, “I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me” (Acts 20:33-34). He also warned a young Pastor named Timothy to guard against those who “…think that religion is a way to become rich” (1 Timothy 6:5 GNT).

Jesus also provided us with a similar warning regarding covetousness, one that revealed the misguided philosophy associated with those who are driven to accumulate wealth and/or possessions: “…Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses” (Luke 12:15).

So unlike those who attempted to mask (NIV), cloak (ASV), or cover up (CEV) their quest for profit in the name of religion, Paul did not engage in such behavior. Instead, he appealed to the God who serves as the ultimate arbiter of our internal motives. For Paul, the knowledge that his daily choices and decisions were made in the presence of holy, righteous, and virtuous Creator helped enable him to avoid the trap of financial impropriety, especially in regard to the ministry that God had entrusted to him. Those who follow Christ would be wise to adopt a similar mindset as well.

IX

“Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ” (1 Thessalonians 2:6).

The Apostle Paul’s refusal to seek “…praise from anyone, either from you or from others” (GNT) should prompt us to consider how we might follow his humble example. For instance, one commentator highlights an interesting aspect of this passage with the following observation…

“Those who opposed the Good News tried to find some hidden motive to explain the unselfish dedication of the apostles. When obviously it was not power and money, they then said it must be to ‘get praise’ for themselves…” ₍₁₎

So why would others seek to discredit Paul in this manner? Well, Jesus offered one potential answer to that question in Matthew 10:24-25: “The student is not above the teacher, nor a servant above his master. It is enough for students to be like their teachers, and servants like their masters…” (NIV). With this in mind, consider the following responses to Jesus’ teachings and the opinions He likely provoked among some who heard Him speak…

Jesus was too radical: “From this time, many of his disciples turned back and no longer associated with him. Jesus therefore said to the twelve, ‘You do not want to leave me like the others, do you?’” (John 6:66-67 Mounce).

A commitment to Christ was too costly: “In the same way, those of you who do not give up everything you have cannot be my disciples” (Luke 14:33 NIV).

Following Jesus was too demanding: “…Go and sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me” (Matthew 19:21 GNB).

Jesus was too disruptive: “What shall we do? For this man works many signs. If we let Him alone like this, everyone will believe Him and the Romans will come and take away both our place and nation” (John 11:47-48).

Jesus’ way was too challenging “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matthew 7:13-14).

If Paul could be discredited by the claim that he was seeking to glorify himself, it would relieve his listeners of their need to make a decision regarding Jesus and these kinds of difficult teachings. That may help explain why Paul issued the defense we find here in 1 Thessalonians 2:6.

(1) Ice, Rhoderick D. “Commentary on 1 Thessalonians 2:6”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/ice/1-thessalonians-2.html

X

“But we were gentle among you, just as a nursing mother cherishes her own children. So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us” (1 Thessalonians 2:7-8).

In today’s internet age of hostile criticism, aggressive confrontation, hot takes, and social media “flame wars,” Paul the Apostle’s description of his ministry among the Thessalonians reads like the literary equivalent of a breath of fresh air. Unlike those who resorted to personal attacks in defense of their beliefs, Paul sought to communicate the Word of God in a way that didn’t repel or alienate others.

However, this approach was not only characteristic of Paul’s ministry at Thessalonica. He also communicated a similar idea in the New Testament epistle of 1 Corinthians when he said, “…whatever a person is like, I try to find common ground with him so that he will let me tell him about Christ and let Christ save him” (1 Corinthians 9:22 TLB).

Paul later revealed the ultimate source of his affection for the Thessalonians in another letter to the Corinthian church when he wrote, “…the love of Christ compels us…” (2 Corinthians 5:14). Thus we can say that Paul’s affection for the Thessalonians was not simply rooted in a feeling or emotional sentiment. Instead, Paul’s fondness for the Thessalonians was built upon the love of Christ as expressed by the characteristics that are described for us in another well-known portion of Scripture from 1 Corinthians 13:4-7…

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres” (Corinthians 13:4-7 NIV).

Finally, Paul drew upon the powerful imagery of a nursing mother to express this aspect of his relationship with the members of the Thessalonian church. Just as a nursing mother selflessly imparts her life to provide nourishment for her infant child, Paul shared his life with the young and growing Christian community at Thessalonica to help facilitate their growth.

Like any nursing infant, there would come a time when the Thessalonians would have to “leave the breast” on their way to spiritual maturity. But for Paul, that sense of warmth and affection for the Thessalonians would undoubtedly remain.

XI

“For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God” (1 Thessalonians 2:9).

1 Thessalonians 2:9 provides us with some valuable insight into Paul the Apostle’s attitude towards work and ministry. In fact, one of the best endorsements of Paul’s God-honoring character is reflected in his decision to provide for himself as he worked to nurture the young Christian community at Thessalonica,

Although Paul is widely recognized as a teacher and evangelist, he was also a tentmaker by trade. The Biblical book of Acts tells us that Paul occasionally called upon those skills to provide for his material needs and support his ministry efforts (see Acts 18:1-3). Judging from the passage quoted above, it appears that Paul employed those professional talents in Thessalonica as well.

Since Thessalonica featured a good harbor that made it ideal for sea-faring travel, the skills of a tentmaker were undoubtedly in high demand by those who operated wind-powered sailing ships. Those ships could benefit from the services of someone who could apply a tentmaker’s skills to mend or repair damaged sails. Thus, it should not come as a surprise to learn that Paul had ample opportunity to work “…night and day in order not to be a burden to anyone while we preached the gospel of God…” (NIV).

While Paul unquestionably would have preferred to devote himself to full-time ministry among the citizens of Thessalonica, this approach offered certain advantages. For instance, Paul’s self-supporting lifestyle enabled him to minister without fear that he might somehow lose his support base. It also set a good example for others to follow. Paul illustrated the importance of leading by example in this area in an address to the leaders of the church at Ephesus…

“You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive’” (Acts 20:34-35 NIV).

By taking this approach, Paul demonstrated his willingness to put in the work that was necessary to fulfill God’s call on his life. If others were inclined to support him (like the church at Philippi, for example), then so much the better. But if not, he was willing to endure “…labor and hardship—working night and day, so as not to burden any of you while we proclaimed to you the Good News of God” (TLV).

XII

“For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God” (1 Thessalonians 2:9 ESV).

Its not unusual to hear others exaggerate their efforts, especially regarding to the amount of work they have invested in some task. Yet when Paul the Apostle reminded the Thessalonians that he worked “night and day” on their behalf, its unlikely that he was engaging in hyperbole. Given what we know of Paul’s character, it seems that he actually labored before and after sundown to provide for his needs and avoid imposing a financial burden upon the Thessalonian church.

Paul will go on to provide an explanation for that decision in his next letter to the Thessalonian church…

“For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us” (2 Thessalonians 3:7-9).

So unlike the questionable motives of those who sought financial compensation in exchange for their spiritual insight, no one could realistically accuse Paul of doing so. As one commentary observes, “The gospel didn’t cost the Thessalonians a penny, but it cost Paul plenty.” ₍₁₎

Yet even while Paul engaged in outside employment to support his work among the Thessalonians, he also endorsed the legitimacy of vocational ministry as well. Perhaps the clearest expression of Paul’s support for full-time ministry is found in the New Testament book of 1 Corinthians…

“Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:13-14).

Paul also communicated the proper attitude towards ministry support in his letter to the churches of Galatia when he said, “Let him who is taught the word share in all good things with him who teaches” (Galatians 6:6). Nevertheless, Paul was willing to refuse the right to financial compensation in Thessalonica to serve the needs of the young congregation there. In doing so, he reminds us that it is sometimes right to decline a right if it will serve a greater good.

(1) William Macdonald, Believer’s Bible Commentary (p.2027) Edited by Arthur Farstad Thomas Nelson Publishers

XIII

“You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe;” (1 Thessalonians 2:10).

Paul the Apostle was a teacher who was extremely well versed in the Old Testament Law. For instance, Paul studied under a respected Rabbi named Gamaliel and “…was thoroughly trained in the law of our ancestors…” according to Acts 22:3 (NIV). By his own admission, Paul was a “Hebrew of the Hebrews” (Philippians 3:5) and “…was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers” (Galatians 1:14).

Because of this, Paul was undoubtedly familiar with the Old Testament Law concerning witness testimony: “One witness is not enough to convict someone of a crime; at least two witnesses are necessary to prove that someone is guilty” (Deuteronomy 19:15 GNT). This makes it easier to understand why Paul called upon two witnesses to verify his conduct among the Thessalonians.

First among those witnesses were the Thessalonians themselves. They could easily verify Paul’s external commitment to hard work, devotion, and integrity. The second witness was God Himself. He was the One who could verify Paul’s internal commitment to those qualities. The presence of these witnesses helped support Paul’s claim that his conduct was above reproach during his stay in Thessalonica.

You see, Paul was not the type of person to say, “do as I say, not as I do.” Instead, he turned to the testimony of those who could verify the fact that his actions were “…honest, straightforward and above criticism” (Phillips). This is one reason why Paul could make the following statement in the Biblical letter of 1 Timothy: “…never let it be said that Christ’s people are poor workers. Don’t let the name of God or his teaching be laughed at because of this” (1 Timothy 6:1 TLB).

With this in mind, we would do well to follow a similar path and take an outsider’s perspective in evaluating our conduct. As we examine our financial transactions, leisure activities, personal interactions, entertainment choices, online activities, and other aspects of daily life, it might be helpful to ask this question: “Would others be willing to endorse my conduct if they witnessed my choices in these areas?”

Above all, we should work to ensure that no one would ever think to offer the following testimony regarding our conduct…

“You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB).

XIV

“as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children, that you would walk worthy of God who calls you into His own kingdom and glory” (1 Thessalonians 2:11-12).

While Paul the Apostle employed the image of a nursing mother in an earlier portion of this letter to the Thessalonian church, he shifted parental metaphors here in the passage quoted above.

Paul first appealed to the image of a mother who selflessly imparted her life to provide for her infant child in 1 Thessalonians 2:7. That word-picture served to illustrate how Paul shared his life with the Christian community at Thessalonica in order to facilitate their growth. Now he will balance that analogy with that of a father who “…encouraged you and comforted you and appealed to you to lead lives worthy of God…” (CJB). A closer look at these aspects of Paul’s relationship with the Thessalonian church provides us with some valuable spiritual insights.

First, exhortation refers to the ability to comfort, encourage, and/or strengthen another person, especially when it comes to the idea of teaching or instruction. ₍₁₎ While there are some who may benefit from a word of exhortation, there are others who may profit from a different motivational approach: consolation or comfort.

Consolation is closely related to exhortation in the sense that it involves things like encouragement, reassurance, and other, similar qualities. However, this idea also includes the ability to admonish others or incentivize them to act in an appropriate or God-honoring manner. ₍₂₎ Another source defines this concept in the following manner: “to exercise a gentle influence by words…” ₍₃₎

Finally we have the act of imploring (NASB), insisting (GW), appealing (CJB), urging (CEV), or pleading (CEB) with others to “…walk in a manner worthy of God (ESV). This represented one of the last tools in Paul’s motivational toolbox. If exhortation, admonishment, comfort, encouragement, or personal influence proved to be ineffective, then Paul was not above pleading with others to do what was right.

In some instances, Paul was forced to resort to more extreme measures to compel God’s people to act in an appropriate manner (see 1 Corinthians 5 and 1 Timothy 1:18-20). But for the young and growing congregation at Thessalonica, Paul assumed the role of a loving parent who was committed to investing in the spiritual life of his or her child. Considering the love and affection Paul held for the Thessalonians, it was a role he undoubtedly welcomed.

(1) G3870 parakaleo, Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3870

(2) G3888 paramutheomai Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3888&t=KJV

(3) G3888 paramytheomai Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/paramytheomai

XV

“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” (1 Thessalonians 2:13).

If God wanted to show the reality of His existence, there are many options at His disposal. For instance, God could manifest His presence in an undeniable way, one that would be impossible for anyone to dismiss. Since God has declined to reveal His existence in this manner (with good reason), we are sometimes left with this question: “If God really exists then why don’t we see Him?”

The New Testament book of Hebrews provides us with one answer to that question for it tells us, “…without faith it is impossible to please God” (Hebrews 11:6 NIV). If faith is necessary to please God, then we should not be surprised if God places us in a position to exercise it. This may help to explain why we do not see a more obvious manifestation of God’s presence, at least for now. ₍₁₎

With this in mind, let’s consider another means of verifying the reality of God’s existence using the Thessalonian Christians as an example. There was a cause and effect relationship involved in the Thessalonians’ decision to turn “…to God from idols to serve the living and true God” (1 Thessalonians 1:9). That cause was given to us earlier in 1 Thessalonians 1:5: “…our gospel did not come to you in word only, but also in power, and in the Holy Spirit…”

So the catalyst for change in the lives of the Thessalonians was the “…the word of God, which also effectively works in you who believe.” Notice that this work took place in the lives of the Thessalonians. This does not imply a simple change of outward behavior but a transformation of the heart that governed their conduct. The same is true of those who are transformed by the work of the Holy Spirit through the written Word of God today.

The book of Hebrews also tells us, “…the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (4:12). In light of this, we can say that the transformative power of God’s Word points to the living and powerful existence of its Author.

(1) This is not to say that God has neglected to provide us with a witness to His existence- see Romans 1:18-32.

XVI

“This is why we constantly thank God, because when you received the message about God that you heard from us, you welcomed it not as a human message, but as it truly is, the message of God, which also works effectively in you believers” (1 Thessalonians 2:13 HCSB).

As we continue with our look at the Word of God as mentioned in the passage quoted above, let’s consider another question. If God wanted to confirm His existence through the written word, how could He verify that such a message originated with Him? Well, one means of accomplishing that task would involve something only God can do: foretell future events with complete accuracy before they occur. Thus, the fulfillment of predictive prophecy is one of the means by which we can verify that the Bible is what it claims to be: the Word of God.

The Biblical Scriptures contain many such prophetic fulfillments, especially in regard to Christ. For instance, consider the following examples from the Old Testament Scriptures related to the coming of the Messiah and their New Testament fulfillment in Christ…

• The Messiah’s virgin birth (Isaiah 7:14 – Matthew 1:18-24).
• His ancestral link to Israel’s king David (2 Samuel 7:8-16 – Matthew 1:1-17).
• His birthplace in Bethlehem (Micah 5:2 – Matthew 2:1-6).
• The announcement of His arrival through God’s messenger (Isaiah 40:3-5; Malachi 3:1 – Matthew 3:1-3).
• His betrayal for thirty pieces of silver (Zechariah 11:12-13 – Matthew 26:14-16, Matthew 27:3-9).
• The physical punishment He would endure (Isaiah 50:6 – John 19:1-3).
• The piercing of His hands and feet (Psalm 22:16 – John 20:25).
• The piercing of His side (Zechariah 12:10 – John 19:34).
• His resurrection from the dead (Psalm 16:10 – Matthew 28:5-7).

In commenting on a similar (but more extensive) list of fulfilled Old Testament prophecies related to Christ, one scholar makes the following observation: “It is important to understand that these prophecies were written hundreds of years before Christ was born. No one could have been reading the signs of the times or just making intelligent guesses, like the ‘prophecies’ we see in the check-out line at the supermarket.” ₍₁₎

This corresponds with a declaration from God Himself through the prophet Isaiah…

“From the beginning I declare how things will end; from times long past, I tell what is yet to be, saying: ‘My intentions will come to pass. I will make things happen as I determine they should’” (Isaiah 46:10).

Portions of this study originally appeared here

(1) Geisler, N. L., & Brooks, R. M. 1990. When Skeptics Ask (p. 116) Victor Books: Wheaton, Ill.

XVII

“Therefore, we never stop thanking God that when you received His message from us, you didn’t think of our words as mere human ideas. You accepted what we said as the very word of God–which, of course, it is. And this word continues to work in you who believe” (1 Thessalonians 2:13 NLT).

The next stop in our overview of the Word of God from 1 Thessalonians 2:13 brings us to an important concept: the canon of Scripture.

The word “canon” originally referred to a “rule” or “rod of measurement.” In this context, it eventually came to refer to the authoritative collection of God-inspired Biblical books that we possess today. We can trace the beginning of the canon of Scripture to Exodus 24:4 where we’re told, “…Moses wrote all the words of the LORD.” In fact, Exodus 31:18 tells us that God personally authored the portion of the Old Testament containing the Ten Commandments.

The written Word of God thus codified God’s standard for belief and practice and enabled anyone with access to the Scriptures to determine His will for their lives. The benefit of having such access to God’s Word is clearly expressed in the following excerpts from the book of Psalms…

“Your word is a lamp to my feet And a light to my path” (Psalms 119:105).

“The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple; The statutes of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes” (Psalms 19:7-8).

“How can a young person maintain a pure life? By guarding it according to your instructions” (Psalms 119:9 NET).

Over time, the Word of God took the form of chronological records (such as the genealogies found in various Old Testament books), historical accounts (Nehemiah, Esther), poetry (Psalms), prophetic statements (Isaiah, Daniel, etc.) and common-sense collections of wisdom (Proverbs, Ecclesiastes, and portions of the Psalms). Some believe that a priest named Ezra (who was skilled and knowledgeable in the Law of God according to Ezra 7:6-10) played a role in collecting and correlating the various books of the Old Testament.

Finally, the Word of God was partially or completely written on many different materials including stone (Exodus 34:1), gold (Exodus 39:30), and paper-like materials and ink (Jeremiah 36:17-18). While writing on stone may sound primitive when compared to modern communication technologies, these materials served their purpose in preserving God’s Word for future generations, even to this day.

XVIII

“And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers” (1 Thessalonians 2:13 ESV).

We’ll conclude our brief discussion of the Word of God from 1 Thessalonians 2:13 with a look at the New Testament canon of Scripture.

Following His death and resurrection, Jesus’ teachings were largely disseminated through the work of His Apostles. But as the church began to grow, the need for a written record of His teachings (and guidance for implementing them) grew as well. The four Gospel accounts filled the need for a record of Jesus’ teachings. The remaining New Testament books covered the implementation portion. Those works included an historical account of the early church (Acts), an unveiling of future events (Revelation), and guidance related to Christian life and practice (the Epistles).

These Biblical books were later copied and passed among the Christian communities of the first century. That practice may have begun with the current book we are studying- 1 Thessalonians. You see, the Thessalonians already possessed the letters we know today as 1 and 2 Thessalonians. Since the town of Philippi was relatively nearby, the Thessalonians could have easily received a copy of the letter we know today as the Biblical book of Philippians and given the Philippians copies of the letters they possessed.

In fact, Paul the Apostle suggested this very course of action in his letter to the Colossian church: “After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Colossians 4:16). Over time, the twenty-seven books of the New Testament were copied, saved, and officially accepted as a group. That process that took about 350 years.

Finally, one scholar discusses some of the standards that were used in recognizing the God-inspired nature of the canonical books…

A. Is it authoritative (“Thus saith the Lord”)?

B. Is it prophetic – A book in the Bible must have the authority of a spiritual leader of Israel (O.T. – prophet, king, judge, scribe) or an apostle of the church (N.T. – It must be based on the testimony of an original apostle).

C. Is it authentic (consistent with other revelation of truth)?

D. Is it dynamic – demonstrating God’s life-changing power (Hebrews 4:12)?

E. Is it received (accepted and used by believers – 1 Thessalonians 2:13)? ₍₁₎

(1) Norman L. Geisler & William Nix, A General Introduction To The Bible (pp. 137-144).

XIX

“For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans” (1 Thessalonians 2:14).

It is sometimes difficult to understand why God allows us to face the challenges and concerns we experience in life. In considering this passage from 1 Thessalonians 2:14, it appears that the Thessalonians may have been facing a similar question.

You see, this portion of Scripture references the shared experience of the Christians of Thessalonica and the Christians of Judea. While there were many differences between these two groups, they were alike in the sense that they each faced persecution for what they believed. In some respects, this situation remains much the same today.

In areas that are relatively open to Christianity, such persecution might be comparatively mild. In other areas, it might take the form of social ostracism, financial or material confiscation, physical attacks, or death. The author of the Biblical book of Hebrews wrote to an audience who was familiar with some of those experiences and offered a word of encouragement…

“But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Therefore do not throw away your confidence, which has a great reward” (Hebrews 10:32-35 ESV).

When God permits us to experience such trials, it helps to remember that He always has good reasons for doing so. For example, God may allow difficulties to enter our lives to strengthen us (2 Corinthians 12:10) or increase our trust in Him (Psalm 50:14-15). He might use such experiences to help us develop patience (Romans 5:3-5) and endurance (Hebrews 10:35-38). Or perhaps God might allow us to serve as an example to others in demonstrating the right way to handle the problems we encounter (2 Thessalonians 1:4). Finally, God may allow trials to enter our lives for the purpose of helping others who will experience similar things (2 Corinthians 1:3-4).

It’s never easy when God allows difficult circumstances to enter our lives. However, we can be assured that God has an ultimate purpose behind the challenges we experience for “…all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 8:28).

XX

“And then, dear brothers and sisters, you suffered persecution from your own countrymen. In this way, you imitated the believers in God’s churches in Judea who, because of their belief in Christ Jesus, suffered from their own people, the Jews” (1 Thessalonians 2:14 NLT).

One source offers a perceptive commentary on 1 Thessalonians 2:14 that lays the foundation for our look at this passage…

“Just as the Jewish Christians in Jerusalem were persecuted by other Jews, so the Gentile Christians in Thessalonica were persecuted by their fellow Gentiles. Persecution is discouraging, especially when it comes from your own people. When you take a stand for Christ, you may face opposition, disapproval, and ridicule from your neighbors, friends, and even family members.” ₍₁₎

While many are familiar with this type of response, it’s important to recognize that Jesus was familiar with it as well…

“The next Sabbath (Jesus) began teaching in the synagogue, and many who heard him were amazed. They asked, ‘Where did he get all this wisdom and the power to perform such miracles?’ Then they scoffed, ‘He’s just a carpenter, the son of Mary and the brother of James, Joseph, Judas, and Simon. And his sisters live right here among us.’ They were deeply offended and refused to believe in him” (Mark 6:2-3 NLT).

The following verse tells us how Jesus reacted to those sentiments: “…Prophets are honored everywhere except in their own hometowns, among their relatives, and in their own households” (Mark 6:4 CEB). This calm, objective reply reflects a man who was accustomed to this kind of negative reaction. This response is also easier to understand in light of the following passage from the Gospel of John: “He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him” (John 1:10-11 NIV).

These examples remind us that we may encounter a similar response from friends, neighbors, family members, co-workers, and others as we seek to follow Christ. If Jesus was rejected in this manner, His modern-day followers might be rejected as well. The first-century Christian communities in Judea and Thessalonica shared that experience, as do many throughout the world today.

While it is always encouraging to receive comfort, support, and validation from our peers, it is far more important to keep our focus on Jesus, “…the author and finisher of our faith” (Hebrews 12:2) even if others decline to support us for doing so.

(1) Life Application Study Bible, 1 Thessalonians 2:14 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

XXI

“the same Jews who killed the Lord Jesus and the prophets. And they forced us to leave their country. They are not pleasing to God, and they are against everyone else” (1 Thessalonians 2:15 ERV).

1 Thessalonians 2:15 draws our attention to the disturbing topic of anti-Semitism, a term defined by an attitude of hostility, discrimination, or prejudice towards the Jewish people as a religious, ethnic, or racial group. Unfortunately, those who use this passage to promote an anti-Semitic viewpoint reveal their lack of Biblical understanding.

We can begin by observing that no one took Jesus’ life from Him- He voluntarily relinquished it. For instance, Matthew 27:50 and John 19:30 tell us that Jesus “yielded” or “gave up” His life on our behalf. In addition, Jesus also said this…

“The reason my Father loves me is that I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father” (John 10:17-18 NIV).

We should also recognize the role of the Gentile authorities in facilitating Jesus’ death. John 19:16 serves as a case in point: “Then Pilate handed him over to the soldiers to be crucified. So they took charge of Jesus” (Mounce). So if it is true that the Jews were responsible for Jesus’ death, it is equally true that non-Jews were responsible as well. Therefore, those who assert that the Jewish people were solely responsible for Jesus’ death do not advocate a Biblical view.

The following commentators also share some valuable insights on this topic…

“What the apostle says here about the Judean leaders is historical fact and not personal invective. And we must remember that God moved him to write what he did. Anti-semitism is unchristian and cannot be justified under any circumstances. But it is not anti-semitic to say that the Jewish people are charged by God with the death of His Son (Act_2:23), just as the Gentiles also are held responsible for their part (1Co_2:8).” ₍₁₎

“The accusation that Paul was guilty of anti-Semitism (because he accused ‘the Jews’ of killing Jesus) misunderstands the text. Paul—a Jew himself—was not speaking of all Jews but only of that small minority in Judea involved in anti-Christian persecution. Furthermore, logically Paul could not have meant “all Jews,” because many of those who followed Jesus (including himself) were Jews. Paul taught that our sins are the reason Jesus died; we all share responsibility in his death (Rm 4:25; 1 Co 15:3; Gl 1:4; 1 Tm 1:15).” ₍₂₎

(1) William Macdonald, Believer’s Bible Commentary (p.2080) Edited by Arthur Farstad Thomas Nelson Publishers

(2) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1791). Nashville, TN: Holman Bible Publishers.

XXII

 “forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost” (1 Thessalonians 2:16).

The Gospel of Matthew records an incident from Jesus’ life that relates to this portion of Scripture from 1 Thessalonians 2:16…

“Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’ And He laid His hands on them and departed from there” (Matthew 19:13-15).

While the context of this passage involves young children (or perhaps infants), there is a larger principle at work. The principle behind this vignette from Jesus’ ministry is that we shouldn’t prevent others from coming to Christ. Yet much like those who sought to prevent these children from approaching Jesus, there were some within the first-century Jewish community who were working to thwart Paul the Apostle’s evangelistic outreach to the Gentiles.

One source offers a list of motives that may help to explain that response…

“Why were so many Jews opposed to Christianity?

(1) Although the Jewish religion had been declared legal by the Roman government, it still had a tenuous relationship with the government. At this time, Christianity was viewed as a sect of Judaism. The Jews were afraid that reprisals leveled against the Christians might be expanded to include them.

(2) The Jewish leaders thought Jesus was a false prophet, and they didn’t want his teachings to spread.

(3) The leaders feared that if many Jews were drawn away, their own political position might be weakened.

(4) Jews were proud of their special status as God’s chosen people and resented the fact that Gentiles could be full members within the Christian church.” ₍₁₎

While Jesus overrode this seemingly well-intentioned (but misguided) attempt to prevent others from bringing their children to Him, Paul issued a much more serious condemnation. There were grave consequences associated with the effort to hinder others from coming to Christ and Paul concluded his rebuke with an ominous reference: “And now God’s anger has at last come down on them!” (GW).

This may refer to an unidentified sentence that had already been imposed upon those who were obstructing Paul. However, it might also refer to a devastating event that was just beyond the horizon at the time of this letter to the Thessalonian church. We’ll look at that latter possibility next.

(1) Life Application Study Bible, 1 Thessalonians 2:15-16 Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. Life Application® is a registered trademark of Tyndale House Publishers, Inc.

XXIII

“…they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins, but wrath has come upon them completely” (1 Thessalonians 2:16 NET).

In hindsight, the message of 1 Thessalonians 2:16 served as a statement of fact and a prophetic warning for those who were working to prevent access to the Gospel. Much like the gathering clouds that signal the approach of a devastating storm, a greater expression of God’s wrath would take place within twenty years following the completion of this letter to the Thessalonian church. It took the form of a catastrophic event: the destruction of Jerusalem by the Roman Empire.

Beginning in AD 69 and continuing into AD 70, the Roman general Titus marched on the city of Jerusalem with an army of 30,000 soldiers. That military campaign was designed to eliminate all remaining pockets of resistance to the Roman Empire. The Romans subsequently began a five month siege of Jerusalem that leveled the city along with the Temple and every other major building within that area. It also resulted in an estimated loss of one million lives.

In today’s age of computer-generated images of graphical destruction that often appear within video games or action movies, it may be easy to overlook the real-life devastation involved with this military action. For instance, the Temple of that day covered an area the size of 25-30 American football fields (about 2300-2700 meters). The retaining walls rose almost 10 stories above street level. The smallest stones used in constructing the Temple weighed approximately 2-5 tons (2000-5100 kg).

The Temple in Jerusalem was an architecturally elaborate structure that also served as the center of Jewish cultural identity during that time. Yet it was destroyed so completely that Jesus’ prophetic statement from Luke 21:6 came to pass exactly as He predicted: “the time is coming when not even one stone will be left upon another. All will be demolished” (CEB). In fact, the Romans were so thorough in their demolition that scholars and archaeologists are uncertain regarding the exact location of certain portions of the Temple today.

This historic event has prompted one author to make the following observation regarding our passage from 1 Thessalonians 2:16: “Jesus prophesied that God’s wrath would fall on this group of people (Mat_23:35-36). God’s wrath did fall on them in many ways, but none so devastating as the destruction of Jerusalem (70 A.D.) which came in less than twenty years time from when Paul wrote this.” ₍₁₎

(1) Ice, Rhoderick D. “Commentary on 1 Thessalonians 2:16”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/ice/1-thessalonians-2.html College Press, Joplin, MO. 1974.

XXIV

“But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire. Therefore we wanted to come to you–even I, Paul, time and again–but Satan hindered us” (1 Thessalonians 2:17-18).

The loving relationship that Paul the Apostle enjoyed with the members of the Thessalonian church is something that should be clearly evident from this passage, even to the most casual reader. For Paul, the Thessalonians were like family in a very real sense. For instance, Paul compared his ministry among the Thessalonians to that of a nursing mother earlier in 1 Thessalonians 2:7. He later shifted parental metaphors to that of a father who “…treated each one of you as a father treats his own children” (NET) in verse eleven.

Here now in verse seventeen, Paul will build upon this imagery by addressing the Thessalonians as “brethren.” We can further illustrate these deep emotional ties with a closer examination of the language Paul used in describing his forced departure from Thessalonica some time earlier…

“The Gk. word means ‘orphaned,’ a word used for parents as well as children who have been separated. Paul continues to use the family imagery of vv. 7, 11 in depicting his relationship with the Thessalonian congregation. …the sudden departure of Paul’s team from Thessalonica may have occasioned misgivings in some hearts about his paternal care for and commitment to the believers whom he left behind” ₍₁₎

So who or what was responsible for separating Paul from his spiritual family in Thessalonica? One Biblical expositor traces the answer to that question back to its ultimate source…

“Already in this chapter we have seen three sources of opposition to the apostle: Opposition from the state (Verse 2); opposition from society (Verse 14); and here, opposition from Satan. While this might look like three enemies, it is really only one. Other Scriptures indicate that the state and society are often the channels of the devil’s attempts to hinder the spread of the good Word of God. This is what Paul was encountering here.” ₍₂₎

While this created a great degree of short-term distress for Paul the Apostle, our final commentator identifies a positive long-term effect that came as a result of these events…

“Perhaps, however, God worked it all together for good, in that Paul was thereby constrained instead to write this epistle to them, followed by another of equally eternal significance.” ₍₃₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (pp. 2135–2136). Orlando, FL: Reformation Trust.

(2) Excerpted with permission from A Father’s Joy © 1987 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

(3) Institute for Creation Research, New Defender’s Study Bible Notes 1 Thessalonians 2:18 https://www.icr.org/bible/1Th/2/18

XXV

“For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (1 Thessalonians 2:19-20).

Just as we award a medal to the winner of an athletic competition, the “crown” referenced in this passage served much the same purpose. In this instance, “the crown” was symbolized by a wreath or garland that honored a victorious first-century athlete. One source expands on this imagery with the following observation…

“Crowns and garlands were used for rewards throughout Jewish and Greco-Roman literature of this period; not a royal crown but a victor’s wreath is in view. Crowns (cf. Isa_28:5; Isa_62:3) and garlands (cf. Isa_61:3) sometimes appeared as symbols of future reward in the Old Testament and in ancient Judaism. Paul’s reward, however, is simply the perseverance of the Thessalonians themselves (cf. similarly 3Jn_1:4).” ₍₁₎

For Paul the Apostle, this was not just an offhand expression of sentimentality as another Biblical expositor explains…

“Paul uses symbolism to show a timeless reality. The one who won the victory in the Games, was given a crown as a token. Paul points with pride to the Gentile churches as the token of his victory. When he stands before Christ the Judge, they will be his ‘reason for boasting.’ He says: ‘Indeed, you are our pride and our joy!’ (See Dan_12:3).” ₍₂₎

In considering this passage, it also helps to remember that Paul suffered greatly in his efforts to bring the gospel to the city of Thessalonica. But now that he had been given an opportunity to see the fruit of his labor reflected in the lives of the Thessalonian Christians, he found encouragement, joy, satisfaction, and gladness. Their God-honoring lives served as testament to the Lord’s blessing upon his ministry- and unlike some of the other churches that received letters from Paul, he was clearly gratified by their response.

Like Paul, a true spiritual leader derives a great deal of encouragement and satisfaction from the knowledge that others have grown in Christ as a result of his or her efforts. This is what Paul the Apostle experienced in his relationship with the Thessalonians and it echoes the message of 1 John 1:4: “Nothing gives me greater joy than to hear that my children [members of the church under his spiritual care] are following the way of truth [walking in the truth]” (EXB).

So now as we transition from 1 Thessalonians chapter two into chapter three, Paul will continue to showcase his love and concern for the Thessalonian church before moving into an extensive discussion of Jesus’ second advent in chapter four.

(1) Craig S. Keener The IVP Bible Background Commentary: [1Th_2:19-20]

(2) Ice, Rhoderick D. “Commentary on 1 Thessalonians 2:19”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/ice/1-thessalonians-2.html College Press, Joplin, MO. 1974.

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