2 Thessalonians– Chapter One XVII

by Ed Urzi

“They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9 HCSB).

We’ll continue our look at this passage with some observations from the following commentator…

“For many people, the idea our finite, temporal choices here should merit an eternal punishment of infinite torment in Hell seems rather inequitable. The punishment doesn’t seem to fit the crime. In fact, the punishment seems extraordinarily excessive. Why would God torture eternally those who have sinned temporally? Why would God torture infinitely those who have only sinned finitely?

… Part of the problem is the way we are using language here. The Bible says those who are delivered into Hell will be tormented, and the degree to which they suffer is described in illustrative language. The torment is compared to an unquenchable fire. But the scripture never describes Hell as a place where God or His angels are actively torturing the souls of the rebellious.

It is accurate to describe Hell as a place of separation from God where souls will be in ongoing conscious torment, but Hell is never described as a place of active torture at the hands of God or His agents. Instead, Hell is always described as a state of torment coming as the result of a choice on the part of the person who finds himself there. There is a difference between torture and torment. I can be continually tormented over a decision I made in the past, without being actively tortured by anyone…

The torment experienced in Hell is eternal, and for some, this still seems inequitable compared to the finite and limited sins that we might commit here on earth. So let’s address the issue of the duration of the punishment. First, it’s important for us to remember the severity of a crime does not always have anything to do with the amount of time it takes to commit it.

If I embezzle five dollars a day from my boss over the course of five years, I might eventually get caught and pay the penalty… But if I become enraged at a coworker and in the blink of an eye I lose my temper and kill him, the crime is now murder… This crime took much less than five years to commit. It only took five seconds. Yet the penalty for this crime is far greater…

The penalties for these two crimes are very different, and they have nothing to do with the duration of the actual criminal act. Instead, the severity of the crime is the key to determining its punishment. It’s the same way with God. The duration of the crime has little to do with the duration of the penalty. It’s all about the severity of the crime.” (1)

(1) Excerpted from J. Warner Wallace, Can The Existence and Nature of Hell Be Defended? (Free Bible Insert), Retrieved 5 June 2020 from https://coldcasechristianity.com/writings/can-the-existence-and-nature-of-hell-be-defended-free-bible-insert/

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2 Thessalonians– Chapter One XVI

by Ed Urzi

“These will pay the penalty of eternal destruction from the Lord’s presence and from His glorious strength” (2 Thessalonians 1:9 HCSB).

Our next three studies will feature two commentators who address the difficult topic of hell and the eternal consciousness of those who pass from this life without Christ…

“…(T)here are several lines of evidence that support the everlasting consciousness of the lost.

First, the rich man who died and went to hell was in conscious torment (Luke 16:22–28), and there is absolutely no indication in the text that it was ever going to cease.

Second, Jesus spoke repeatedly of the people in hell as ‘weeping and gnashing of teeth’ (Matt. 8:12; 22:13; 24:51; 25:30), which indicates they were conscious.

Third, hell is said to be of the same duration as heaven, namely, ‘everlasting’ (Matt. 25:41).

Fourth, the fact that their punishment is everlasting indicates that they too must be everlasting. One cannot suffer punishment, unless a person exists to be punished (2 Thes. 1:9).

Fifth, the beast and the false prophet were thrown ‘alive’ into the lake of fire at the beginning of the 1,000 years (Rev. 19:20), and they were still there, conscious and alive, after the 1,000 years (Rev. 20:10).

Sixth, the Scriptures affirm that the devil, the beast, and the false prophet ‘will be tormented day and night forever and ever’ (Rev. 20:10). But there is no way to experience torment forever and ever without being conscious for ever and ever.

Seventh, Jesus repeatedly referred to hell as a place where ‘the fire is not quenched’ (Mark 9:48), where the very bodies of the wicked will never die (cf. Luke 12:4–5). But it would make no sense to have everlasting flames and bodies without any souls in them to experience the torment.

Eighth, the same word used to describe the wicked perishing in the OT (abad) is used to describe the righteous perishing (see Isa. 57:1; Micah 7:2). The same word is used to describe things that are merely lost, but then later found (Deut. 22:3), which proves that ‘lost’ does not here mean go out of existence. So, if perish means to annihilate, then the saved would have to be annihilated too. But we know they are not.

Ninth, it would be contrary to the created nature of human beings to annihilate them, since they are made in God’s image and likeness, which is everlasting (Gen. 1:27). For God to annihilate His image in man would be to attack the reflection of Himself.

Tenth, annihilation would be demeaning both to the love of God and to the nature of human beings as free moral creatures. It would be as if God said to them, ‘I will allow you to be free only if you do what I say! If you don’t, then I will snuff out your very freedom and existence!’ …Eternal suffering is an eternal testimony to the freedom and dignity of humans, even unrepentant humans.” (1)

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 493–494). Wheaton, Ill.: Victor Books.

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2 Thessalonians– Chapter One XV

by Ed Urzi

“These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power” (2 Thessalonians 1:9).

In order to gain a proper understanding of this passage, it is important to first define our terms. For instance, some might associate the term eternal (ASV) or everlasting destruction with the permanent cessation of conscious existence. However, a closer look at the original language of this verse reveals something different.

The word translated “destruction” in 2 Thessalonians 1:9 involves a continual or perpetual state of ruin. (1) One scholar expands on this concept with the following explanation: “The term ‘destruction’ (olethros) is also found in 1 Cor. 5:5; 1 Thess. 5:3; 1 Tim. 6:9. It means ‘the loss of all that gives worth to existence’ (Moulton, Milligan , p. 445), but not annihilation (exolethreuo, LXX of Deut. 18:19).” (2)

Another commentator offers the following insight…

“Paul explained the duration and extent of what is elsewhere in Scripture called ‘hell.’ First, it is forever, thus it is not a reversible experience. Second, destruction means ruin and does not involve annihilation, but rather a new state of conscious being which is significantly worse than the first (cf. Rev 20:14, 15). This is described as the absence of God’s presence and glory (cf. Mt 8:12; 22:13; 25:30; Lk 16:24–26).” (3)

Therefore we can associate “everlasting destruction“ with the concept of hell, or the place of eternal separation from God. It is destructive in the sense that it represents a perpetual state of isolation from the God who created us as well as anything that gives worth to our existence. This destination is so horrific that it prompted Jesus to offer the following warning…

“If your hand causes you to sin, cut it off. It’s better to enter eternal life with only one hand than to go into the unquenchable fires of hell with two hands” (Mark 9:43 NLT).

The meaning behind this passage is clear: this state of eternal separation from God is so exceedingly bad that it would be better for someone to lose one of his or her hands if that’s what it would take to avoid going there. We’ll close this portion of our study with one element of hell that makes it the ruinous place it is…

“The very essence of eternal hell is that it involves everlasting separation from God and all manifestation of His glorious power… To be forever separated from all that God is—love, power, righteousness, beauty, intelligence, etc.—is essentially what men who reject Him have chosen, and this is what hell will be like.” (4)

(1) G3639 olethros https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3639

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 1:4 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_01.html

(3) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Th 1:9). Nashville, TN: Thomas Nelson Publishers.

(4) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 1:9 https://www.icr.org/bible/2Th/1/9

 

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2 Thessalonians– Chapter One XIV

by Ed Urzi

“and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:7-8 NIV).

It may be easy to read this passage and come away with the idea that God is malevolent and vindictive in punishing human beings for their lack of knowledge regarding Him. However, this objection overlooks the fact that Christians and non-Christians alike must both explain how and why our world (and the universe by extension) came to exist. Our response to that question will impact our response to the passage quoted above.

While many seem to accept “god” as a higher intelligence, supernatural being, or creator, that belief often has little or no real influence in their lives. We can attribute this to our human tendency to redefine the concept of god according to our preferences.

For instance, let’s take the Biblical idea of an all-powerful, all-knowing, just, and holy God who created and loves human beings but holds them accountable for their choices. That kind of God is intolerable for anyone who prefers to live life on his or her own terms. Therefore, it becomes necessary to substitute the God of the Scriptures for a different god, one that aligns more closely with his or her preferences. In fact, Paul the Apostle spent a large portion of the opening chapters of the Biblical book of Romans discussing that very subject.

Herein lies the problem: that type of “god” is nothing more than a human construct that may have little (if any) relation to the God who exists in reality. Those who choose that path ultimately arrive at the destination given to us in the New Testament epistle of Titus: “They profess to know God [to recognize, perceive, and be acquainted with Him], but deny and disown and renounce Him by what they do” (Titus 1:16 AMPC). In the final analysis, those who take this approach often exhibit little difference between their god and themselves.

In light of this, we can say that this passage involves more than a simple lack of knowledge; it relates to a volitional rejection of God in favor of something else. It encompasses those who could become acquainted with the one true God if they were so inclined but choose to pursue other priorities instead. That corresponding lack of knowledge, based on voluntary negligence and a disinclination to know God is what invites His judgment.

 

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2 Thessalonians– Chapter One XIII

by Ed Urzi

“And God will provide rest for you who are being persecuted and also for us when the Lord Jesus appears from heaven. He will come with His mighty angels, in flaming fire, bringing judgment on those who don’t know God and on those who refuse to obey the Good News of our Lord Jesus” (2 Thessalonians 1:7-8 NLT).

Flaming fire is a common element that often signifies God’s presence within the Scriptures. For instance, the Biblical book of Exodus tells us that God descended upon Mount Sinai with fire when He appeared to the Israelites in the Old Testament era (Exodus 19:18). God also appeared to Moses in a flame of fire from the midst of a bush (Exodus 3:2) and led His people through the wilderness of Sinai with a pillar of fire as well (Exodus 13:21). Finally, fire is associated with the presence of the Holy Spirit in Acts 2:1-4.

In the context of 2 Thessalonians 1:7-8, the presence of flaming fire is linked to the idea of judgment and retribution against those who have refused to acknowledge God. As one scholar explains, this imagery also appears within the book of the Old Testament prophet Isaiah…

“(Blazing fire) itself is an echo of Isaiah 66: 15, while the end of the clause includes language from Isaiah 66:4. The significance of this intertextual echoing of Isaiah is best seen by a display of the three texts (where common language is underlined):

Paul: of the Lord Jesus … in flaming fire, giving punishment to those who do not know God and to those who do not obey the gospel of our Lord Jesus Christ.

Isa 66:15: The Lord as fire will come, and as a storm his chariots, to recompense with wrath, punishment and repudiation in flaming fire.

Isa 66:4: Says the Lord [v. 2], … I will repay them because I called them and they did not obey me.” (1)

Of course, many are understandably uncomfortable with the idea that God would exact vengeance (ESV, RV) or revenge (GW, ISV) upon those who do not know Him. For some, it is difficult to understand why a just God would take revenge upon someone for his or her lack of knowledge. For others, the concept of vengeance suggests a kind of vigilantism associated with those who arbitrarily punish others.

Thankfully, this passage does not involve our modern-day concept of vindictiveness. Instead, it expresses the idea of dispensing justice in a lawful manner in response to a wrong that has occurred. We’ll see how this applies to “…those who do not know God” (NIV) next.

(1) Gordon D. Fee, The First and Second Letters to the Thessalonians, 1:5-10 Judgment And Salvation Wm. B. Eerdmans Publishing Co. (p.256-257)

 

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2 Thessalonians– Chapter One XII

by Ed Urzi

“and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:7-8 ESV).

A skillful journalist, researcher, or law enforcement officer knows that some of the most important elements of a good investigation involve the following one-word questions: who, what, when, why, and how. We can apply these investigative tools to the passage quoted above as we seek to understand and apply these verses.

The “who” part of this equation comes first: “…the Lord Jesus.” The next question (“what”) is answered in 2 Thessalonians 1:7: “…he will give relief to you who suffer and to us as well” (GNB). As we struggle with the painful events of life, we can find encouragement in the assurance that God will eventually grant us relief from such things. That leads to our third one-word inquiry: “when?”

This question is addressed in 2 Thessalonians 1:7 as well: “This will happen when the Lord Jesus is revealed from heaven in blazing fire…” (NIV). This tells us that those who endure patiently through the trials of life can have the satisfaction of knowing that they will receive clear and definitive vindication through Christ.

The “why” question is discussed next: “With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:7-8 NET). This refers to the administration of justice upon those who have acted wrongfully.

The following verse addresses the “how” portion of this inquiry: “They will be punished with eternal destruction, forever separated from the Lord and from His glorious power” (2 Thessalonians 1:9). We’ll examine this passage in greater detail in a future study, but for now, we can say that God will punish those who have chosen to disobey Him. That penalty involves everlasting destruction and separation from His presence.

Finally, it’s interesting to note that a host of angelic beings will accompany Jesus when the answers to these questions are fully resolved. One source draws an intriguing parallel between the angels who appeared at the time of Jesus’ birth in the town of Bethlehem and those who will accompany His return…

“The angels accompanying Christ at His first coming testified of peace and good will (Luke 2:13-14). At His second coming, they bring vengeance and flaming fire.” (1)

(1) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 1:9 https://www.icr.org/bible/2Th/1/7

 

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2 Thessalonians– Chapter One XI

by Ed Urzi

“and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ” (2 Thessalonians 1:7-8).

We may acknowledge that God will vindicate us in response to the persecutions we experience. However, a more troublesome question may be “when?” As days turn into weeks, months, or years with seemingly little change, we may be tempted to lose hope that God will ultimately exonerate us. As it turns out, an Old Testament psalmist was intimately familiar with that very sentiment…

“How long must I wait before you punish those who persecute me? These proud men who hate your truth and laws have dug deep pits for me to fall in. Their lies have brought me into deep trouble. Help me, for you love only truth. They had almost finished me off, yet I refused to yield and disobey your laws. In your kindness, spare my life; then I can continue to obey you” (Psalms 119:84-88 TLB).

Another psalmist voiced a similar lament but was ultimately jolted into an important change of perspective that we would do well to remember…

“…I was envious of the prosperity of the proud and wicked. Yes, all through life their road is smooth! They grow sleek and fat. They aren’t always in trouble and plagued with problems like everyone else… And so God’s people are dismayed and confused and drink it all in. ‘Does God realize what is going on?’ they ask. ‘Look at these men of arrogance; they never have to lift a finger—theirs is a life of ease; and all the time their riches multiply.’

Have I been wasting my time? Why take the trouble to be pure? All I get out of it is trouble and woe—every day and all day long! If I had really said that, I would have been a traitor to your people. Yet it is so hard to explain it—this prosperity of those who hate the Lord.

Then one day I went into God’s sanctuary to meditate and thought about the future of these evil men. What a slippery path they are on—suddenly God will send them sliding over the edge of the cliff and down to their destruction: an instant end to all their happiness, an eternity of terror. Their present life is only a dream! They will awaken to the truth as one awakens from a dream of things that never really were!

When I saw this, what turmoil filled my heart! I saw myself so stupid and so ignorant; I must seem like an animal to you, O God. But even so, you love me! You are holding my right hand! You will keep on guiding me all my life with your wisdom and counsel, and afterwards receive me into the glories of heaven!” (Psalms 73:3-5, 10-24 TLB).

 

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2 Thessalonians– Chapter One X

by Ed Urzi

“since it is a righteous thing with God to repay with tribulation those who trouble you” (2 Thessalonians 1:6).

In the course of one of their missionary journeys, Paul the Apostle and a fellow minister named Barnabas offered a cautionary message to the members of a local church community: “We must through many tribulations enter the kingdom of God” (Acts 14:22).

In considering this verse, it’s important to remember that God and His people each assume different responsibilities in responding to the adversities He permits to enter our lives. The following passage from the Biblical book of Romans outlines each of these responsibilities, primarily from a human perspective…

“Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord. Therefore ‘If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:17-21).

This directive to “Do all that you can to live in peace with everyone” (NLT) may sometimes require us to overlook insults, slights, or personal losses for Jesus’ sake. Although we may derive a measure of satisfaction from retaliating against someone who has injured us, that choice often does little or nothing to change the internal mindset of the person who is responsible for that injury. It might also lead to an ongoing cycle of retaliation where each side seeks to inflict greater forms of punishment upon the other. Those who travel that path are certain to end in a bad place.

That brings us to God’s responsibility as detailed here in 2 Thessalonians 1:6: “God is just: He will pay back trouble to those who trouble you” (NIV). One source summarizes that response with the following insight…

“The righteous action of God is seen in two ways—punishment for the persecutors and then rest for the persecuted. Williams says: God’s action in allowing His people to be persecuted, and in permitting the existence of their persecutors, had a double purpose—first, to test the fitness of His people for government (v. 5); and second, to manifest the fitness of their persecutors for judgment.” (1)

If we are armed with the knowledge that God will ultimately vindicate us, then we need not seek to avenge ourselves when others inflict injury upon us.

(1) William MacDonald, Believer’s Bible Commentary 2 Thessalonians 1:6, pg.2049

 

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2 Thessalonians– Chapter One IX

by Ed Urzi

“This is clear evidence that God’s judgment is just; and as a result, you will be counted worthy of the Kingdom of God for which you are suffering” (2 Thessalonians 1:5 CJB).

The “Kingdom of God” (sometimes expressed as the “Kingdom of Heaven”) is a recurring theme throughout the Biblical Scriptures. Much like an earthly kingdom, the “Kingdom of God” features a King and citizens who are subject to Him. But unlike an earthly kingdom, the Kingdom of God is not limited to a geographic location or specific point in history.

For instance, the Kingdom of God exists in places where people respond to God through faith in Christ and demonstrate the characteristics of His leadership. Jesus identified these characteristic qualities of God’s kingdom in response to a question from the religious leaders of His day…

“Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, ‘The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you” (Luke 17:20-21).

In a larger sense, the Kingdom of God will be completely fulfilled at a future time when God will reign in complete righteousness (see 1 Corinthians 15:22-28). However, Jesus also acknowledged that His kingdom was not of this present world (John 18:36). Therefore, it should not come as a surprise when those who seek to follow Him are persecuted for doing so now.

Despite this unfortunate reality, Jesus reminded us that such persecutions hold great value in respect to the Kingdom of God…

“Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matthew 5:10-12).

The Thessalonian church’s response to this type of persecution has led one commentator to identify several applications…

“Having a right attitude toward suffering is essential, and that required attitude is concern for the kingdom of God. They were not self-centered, but concentrated on God’s kingdom. Their focus was not on personal comfort, fulfillment, and happiness, but on the glory of God and the fulfillment of His purposes. They were not moaning about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (v. 4).” (1)

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Th 1:5). Nashville, TN: Thomas Nelson Publishers.

 

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2 Thessalonians– Chapter One VIII

by Ed Urzi

“This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering” (2 Thessalonians 1:5 NET).

Although it is often difficult to understand how the righteous can suffer at the hands of the unrighteous, the New Testament book of 1 Peter helps provide us with an answer: “…judgment must begin at the house of God” (1 Peter 4:17 GNV). These seemingly unrelated verses from 1 Thessalonians and 1 Peter may have more in common that it appears.

You see, we commonly view “judgment” as a corrective measure. In other words, a person who is accused of violating the law is subject to judgment for his or her alleged violation. However, we should not overlook the fact that many are also found “not guilty” when placed under judicial review. In fact, a righteous judge must find a defendant not guilty if the evidence supports that verdict.

In light of this, we can say that judgment began at the house of God in Thessalonica in regard to the sufferings that had been inflicted upon them. The Christian community’s response to that persecution offered demonstrable evidence of their underlying faith and righteousness. It also demonstrated their blamelessness as they patiently endured the unwarranted persecutions that had been inflicted against them. In view of that evidence, God (as the ultimate Judge) held sufficient cause to render a “not guilty” verdict in the case of the Thessalonian church.

Therefore, these trials and persecutions served a dual purpose. In a positive sense, they produced a purifying effect upon the church at Thessalonica and demonstrated evidence of their faith. From a negative perspective, they provided a means of illustrating God’s righteousness in judging their persecutors.

In a similar manner, God’s people serve as mirrors in the face of such persecution today. No matter what form they take, our response to the trials and persecutions of life reflect who and what we truly are as well as God’s just response in dealing with those who persecute His people. One source summarizes this concept with a valuable insight…

“Endurance in trials does not make one worthy of heaven; one does not earn heaven by suffering. But endurance in trials does demonstrate one’s worthiness. A Christian is made worthy by God’s grace, which he receives as a free gift by faith in Jesus Christ. His trials simply expose what is there already and since the character that emerges through the fire of testing is God-given, God receives all the glory.” (1)

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [2 Thessalonians 1:5]

 

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2 Thessalonians– Chapter One VII

by Ed Urzi

“…we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer” (2 Thessalonians 1:4-5).

The Living Bible offers a helpful paraphrase of 2 Thessalonians 1:4-5 by rendering these verses in the following manner: “This is only one example of the fair, just way God does things, for he is using your sufferings to make you ready for his Kingdom, while at the same time he is preparing judgment and punishment for those who are hurting you.” That brings us to the first issue addressed within this epistle…

“As noted, Paul’s first thanksgiving in this letter evolves into the first of the three major concerns of the letter – to encourage the Thessalonian believers in the face of increased ‘persecutions and trials’ (1:4)… The other two are found in 2:1-12 (an apparently misguided prophetic word that the day of the Lord is already at hand) and 3:6-15 (the continuing problem of the disruptive-idle).” (1)

So this passage reminds us that God uses trials and persecutions to make us fit to be “…counted worthy of the kingdom of God.” It’s not that persecution makes us right before God for that is accomplished through faith in Christ. However, the act of patient endurance in the midst of persecution helps reveal the existence of genuine faith.

From the opposite perspective, those who inflict such persecution may feel as if they will never be called to account for their activities. But as the following verses and Romans 2:6 go on to remind us, God “…will give to each person according to what he has done.”

The fact that wrongdoing sometimes goes unpunished points to a future period when God, as a righteous judge, will correct such injustices. While it is often challenging to maintain this long-term perspective in light of our current tribulations, another commentator reminds us that we are not alone in seeking to make sense of such things…

“David (Psa_73:1-14) and Jeremiah (Jer_12:1-4) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor.” (2)

(1) Gordon D. Fee, The First and Second Letters to the Thessalonians, 1:5-10 Judgment And Salvation Wm. B. Eerdmans Publishing Co. (p.252)

(2) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 2 Thessalonians 1:5”. “Commentary Critical and Explanatory on the Whole Bible“. https://www.studylight.org/commentaries/jfb/2-thessalonians-1.html

 

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2 Thessalonians– Chapter One VI

by Ed Urzi

“We have a sense of personal obligation to be constantly thanking God at all times concerning you, brethren, even as it is fitting and proper, because your faith is growing wonderfully and the divine and self-sacrificial love of each one of you all for one another exists in great abundance, so that we ourselves take pride in and boast about you in the assemblies of God concerning your fortitude and faith in all of your persecutions and tribulations which you are enduring” (2 Thessalonians 1:3-4 Wuest).

We are often confronted with a difficult question when facing the pain and affliction that exists within our world: “If God is good, then why does suffering exist?” Since many instances of suffering seem to be devoid of meaning or purpose, we may be challenged to make sense of painful events that seem to make little sense.

While it is impossible to address the individual cause of suffering in every instance, we can say that valid reasons for suffering always exist, even if we don’t fully comprehend them. With this in mind, we can make some general observations from the Scriptures that can help us understand why God may allow suffering to enter our lives.

First, God may permit suffering in order to strengthen us (2 Corinthians 12:10) or increase our trust in Him (Psalm 50:14-15). God may also use suffering to help us develop patience (Romans 5:3-5) and endurance (Hebrews 10:35-38). He might also use such things to serve as an example to others and demonstrate the proper way to handle trials and difficulties (2 Thessalonians 1:4 above).

The tribulations we experience can help us learn to follow God more closely (Hebrews 5:7-8). While suffering is undeniably painful, it also helps maintain humility (2 Corinthians 12:7-10) and establishes a common ground for ministering to others (2 Corinthians 1:3-4). Finally, suffering can lead us into a greater appreciation for Jesus’ sacrifice on our behalf (see Philippians 3:10).

Finally, we should remember that suffering is an element that accompanies life in a sinful, fallen world. Nevertheless, we can rest in the assurance that there is a God who has our best interests in mind in the midst of our suffering even if we don’t understand why things happen the way they do. One source closes our look at this topic with a challenging but necessary perspective…

“Believers must remember that problems and suffering are not necessarily a sign of God’s anger or rejection. Bad things happen to faithful followers in a fallen world (cf. 1 Pet. 4:12-19). God’s promises and Christ’s self-giving death are the signs of God’s love (cf. Rom. 5:8). Scripture must take precedence over temporary circumstances!” (1)

(1) Dr. Bob Utley. Free Bible Commentary. Special Topic: Why Do Christians Suffer? Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/special_topics/why_do_christians_suffer.html

 

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2 Thessalonians– Chapter One V

by Ed Urzi

“…because your faith is growing abundantly, and the love of every one of you for one another is increasing. Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring. (2 Thessalonians 1:3-4 ESV).

This passage mentions the persecutions and afflictions the Thessalonians endured as an outgrowth of their relationship with Christ. Some of those afflictions likely involved social rejection. Other members of the church may have been beaten and/or killed for what they believed. We’ll discuss the larger issue of suffering in our next study but for now, one source reminds us that “Suffering is normal for believers in a fallen world (cf. Matt. 5:10-12; Acts 14:22; Rom. 8:17-18; 1 Thess. 2:14; 3:3; James 1:2-4; 1 Pet. 4:12-16). It often is the very means of our spiritual growth (cf. Heb. 5:8).” (1)

Perhaps it would be helpful to consider the lives of some important Biblical personalities to gain some insight into this topic. For instance…

Joseph: Was thrown into a cistern and left for dead (Genesis 37:12-36). Later he was put into prison for a crime he didn’t commit (Genesis 39) and forgotten for over two years (Genesis 40, Genesis 41:1).

Job: Suffered the loss of his finances, family, personal possessions, and physical health for no discernible reason.

Isaiah: Tradition holds that Isaiah was sawn in two for his dedication to God and His Word.

John the Baptist: Was beheaded for telling the king that it was wrong to be involved in a marital relationship with his sister-in-law (Mark 6:17-29).

Peter: Is said to have been crucified upside down during the persecution of Christians under the Roman Emperor Nero.

Stephen: Was stoned to death for preaching about Jesus (Acts 7:55-58).

Paul: Was shipwrecked, whipped, thrown into prison multiple times, then beheaded according to church tradition.

Each of these individuals were dedicated men of God yet they suffered for doing what was right from God’s perspective. Of course, we find the ultimate example of unwarranted suffering in Jesus Himself. Many who heard Jesus speak during His earthly ministry might have responded to His crucifixion with the following questions: “Why is God allowing this man to suffer? What possible reason could God have for permitting his crucifixion?”

The difference is one of perspective, for we have a better understanding of the reasons behind Jesus’ crucifixion from our 21st century vantage point- and therein lies an important message. We’ll consider that message next.

(1) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 1:4 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_01.html

 

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2 Thessalonians– Chapter One IV

by Ed Urzi

“… the love of every one of you all abounds toward each other, so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure” (2 Thessalonians 1:3-4).

The patience and faith displayed by the members of the Thessalonian church offered an excellent example for other churches to follow. Paul the Apostle also noted this positive quality in his previous letter to the Thessalonians…

“…you became an example to all the believers in Macedonia and in Achaia. For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God” (1 Thessalonians 1:7-9 ESV).

The fact that Paul began these letters by focusing upon these positive qualities is something that warrants our attention. In fact, this approach offers a valuable example that we can use in our relationships with others, especially in those instances where we must issue a reprimand (as Paul will impart later in this epistle). As one commentator observes, “…(Paul) once more expresses gratitude for what God is already doing, thus putting the emphasis where it belongs, rather than focussing immediately on areas that need correction or improvement. May his tribe increase!” (1)

As mentioned earlier, two of those positive qualities appear in verse four: “…your patience and faith in all the persecutions and afflictions that you are enduring” (Mounce). The first characteristic (patience) is marked by “steadfastness, constancy, (and) endurance… in the NT the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings.” (2)

The second characteristic (faith) involves a sincere trust and belief in God that is reflected by a commitment to His will for our lives. Such faith is not the type of “faith” that has no basis in reality (also known as “blind faith”). Instead, Jesus’ resurrection establishes a historical foundation for our faith for He verified His claims and teachings by rising from the dead (1 Corinthians 15:3-8).

These elements -patience and faith- enabled the young Thessalonian church to endure the persecutions and afflictions they suffered as a result of their relationship with Christ. We’ll look at some additional examples of patience and faith from the Scriptures next.

(1) Gordon D. Fee, The First and Second Letters to the Thessalonians, 1:5-10 Judgment And Salvation Wm. B. Eerdmans Publishing Co. (p.251)

(2) G5281 hupomone https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5281

 

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2 Thessalonians– Chapter One III

by Ed Urzi

“Grace to you and peace from God our Father and the Lord Jesus Christ. We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each other” (2 Thessalonians 1:2-3).

Paul the Apostle opened this message to the Thessalonian church with a familiar salutation: “Grace to you and peace…” One source offers a helpful summary of these two important elements…

“…(Grace) is God’s unmerited favor which He freely bestows on all who accept Jesus Christ’s substitutionary work for them on the cross by faith. God gives man the opposite of what he deserves: blessing instead of judgment. This is the grace of God. ‘Peace’ is the cessation of hostility which has resulted from Christ’s death; God and people can be reconciled because the debt of human sin has been paid by Christ. Christians have peace with God through the death of Christ. They also experience the peace of God as a result of Christ’s work.” (1)

We should also note that the faith and love expressed by the Christian community in Thessalonica encouraged Paul to express his thankfulness to God. Those characteristics remind us that we can prompt others to respond in a similar manner by the example of our lives. While there may be some who inspire us to respond very differently, we can act as better role models by prayerfully seeking to live in a way that positively reflects upon our relationship with Christ. With this in mind, we should ask for God’s help in enabling us to be (and become) people who motivate others to thank God for the impact we make upon their lives.

Yet even while Paul was thankful for the faith and love expressed by the Thessalonian church, there is a third element that seems conspicuous by its absence. That element is hope. Since faith, hope, and love form a well-known trilogy of Biblical virtues, we may wonder why it is absent from this passage. One commentator addresses that question with an insight that will take on greater significance as we move further into this epistle…

“In the first letter Paul speaks of their ‘work of faith,’ their ‘labor of love,’ and their ‘patience of hope.’ Here he refers to their faith and their love but does not say a word about their hope. That indicates the problem that this letter was written to correct. Paul has learned that they are still confused and uncertain about the coming of the Lord. Their hope is not clear.” (2)

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

(2) Excerpted with permission from The Fire next Time © 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 [email protected]

 

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2 Thessalonians– Chapter One II

by Ed Urzi

“Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ” (2 Thessalonians 1:1).

A typical first-century letter often began with the name of the author, the intended recipient, and a personal greeting. While Paul the Apostle followed that standard format in his letter to the Thessalonian church, we should note that he also included two additional contributors: Silvanus and Timothy.

Although Paul was primarily responsible for the content of this letter, (1) the inclusion of Silvanus and Timothy indicates that he sought to collaborate with other proven, God-honoring individuals in authoring this message. (2) It also tells us that Paul did not seek to position himself as the exclusive channel of spiritual instruction for the congregation at Thessalonica. Instead, he was willing to serve as part of a team.

For instance, Silvanus (or Silas as he is also known) accompanied Paul on his initial visit to Thessalonica and helped establish the church there (see Acts 17:1-9). However, it also appears that Silvanus served with the Apostle Peter at one point in his ministry as well…

“By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand” (1 Peter 5:12).

Given the challenges that Silvanus encountered on his missionary journeys with Paul, it should not be surprising to learn that Peter acknowledged him as someone “…who is, in my opinion, a very faithful brother” (TLB).

The opening verse of 2 Thessalonians also references another of Paul’s closest associates: Timothy. Timothy was the son of a Greek father (Acts 16:1) and a Jewish mother named Eunice (2 Timothy 1:5). It seems that Timothy was the beneficiary of a Godly upbringing for he had been instructed in the Scriptures from his youth (2 Timothy 3:14-15). However, it also seems that Timothy had to battle some physical infirmities over the course of his ministry as well (see 1 Timothy 5:23).

Nevertheless, it’s clear that Paul held Timothy in the highest regard as evidenced by the following comment from his Biblical letter to the Philippian church…

“I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. For I have no one like him, who will be genuinely concerned for your welfare. For they all seek their own interests, not those of Jesus Christ. But you know Timothy’s proven worth,
how as a son with a father he has served with me in the gospel” (Philippians 2:19-22 ESV).

(1) See 2 Thessalonians 3:17

(2) As demonstrated by his repeated use of the term “we” throughout this book.

 

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2 Thessalonians– Chapter One I

by Ed Urzi

In 2 Thessalonians 2:15, we read the following message: “Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter” (NET). That “letter” was undoubtedly the Biblical epistle we know today as 1 Thessalonians. Therefore, it’s likely that the New Testament letter of 2 Thessalonians represents Paul the Apostles’ immediate follow up letter to this young first-century church.

The Biblical letter of 2 Thessalonians was probably written less than a year after the New Testament book of 1 Thessalonians was delivered. One commentary offers an introduction that provides some valuable background information (1) regarding the church at Thessalonica…

“The recipients of 2 Thessalonians were Christians in Thessalonica, a city in Macedonia (northern Greece) where Paul and his companions had planted a church (Acts 17:1–9…). This letter does not provide as many clues about the date and place of its writing as 1 Thessalonians (which was sent from Corinth around AD 50–51). Since the two letters cover many of the same issues, 2 Thessalonians was likely written soon after 1 Thessalonians (2 Thess 2:15) near the end of Paul’s second missionary journey (circa AD 49–51).” (2)

It seems the letter of 2 Thessalonians was prompted (at least in part) by some news Paul received about the state of the church in Thessalonica. Some of that news was good, for the Thessalonian congregation was growing in faith and love (1:3). They also exhibited patience and endurance in the midst of persecutions and tribulations (1:4).

However, it also appears that the Thessalonian church continued to struggle with several issues. These included…

  • Erroneous teachings that had entered the church through some “prophetic” means or through counterfeit letters purportedly written by Paul (2:1-2).
  • Confusion regarding Jesus’ return (2:3-12).
  • Idleness, disorder, and gossip among some members of the congregation (3:6-15).

Like many of Paul’s other New Testament letters, we can separate the book of 2 Thessalonians into multiple sections. In chapter one, Paul expresses his thankfulness for the Thessalonian Christians and assures them that God will ultimately vindicate them. Chapter two provides some clarification regarding Jesus’ return and an exhortation to stand firm in the faith. Chapter three then closes with a call to pursue a responsible lifestyle that honors God.

Finally, another source provides us with an apt comparison between the books of 1 and 2 Thessalonians: “It is simply a second prescription for the same case, made after discovering that certain stubborn symptoms had not yielded to the first treatment.” (3)

(1) See the introduction to the book of 1 Thessalonians beginning here for additional background on the church at Thessalonica

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

(3) Rollin Hough Walker. (1915). International Standard Bible Encyclopedia Thessalonians, the Second Epistle of Paul to The. (p. 2968) James Orr, M.A., D.D, General Editor. Howard-Severance Company https://www.internationalstandardbible.com/T/thessalonians-the-second-epistle-of-paul-to-the.html

 

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1 Thessalonians– Chapter Five XLI

by Ed Urzi

“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).

 

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1 Thessalonians– Chapter Five XL

by Ed Urzi

“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 reserved.

 

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1 Thessalonians– Chapter Five XXXIX

by Ed Urzi

“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.

 

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1 Thessalonians– Chapter Five XXXVIII

by Ed Urzi

“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

 

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1 Thessalonians– Chapter Five XXXVII

by Ed Urzi

“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

 

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1 Thessalonians– Chapter Five XXXVI

by Ed Urzi

“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

 

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1 Thessalonians– Chapter Five XXXV

by Ed Urzi

“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]

 

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1 Thessalonians– Chapter Five XXXIV

by Ed Urzi

“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).

 

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1 Thessalonians– Chapter Five XXXIII

by Ed Urzi

“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).

 

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1 Thessalonians– Chapter Five XXXII

by Ed Urzi

“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.

 

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1 Thessalonians– Chapter Five XXXI

by Ed Urzi

“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

 

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1 Thessalonians– Chapter Five XXX

by Ed Urzi

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

 

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1 Thessalonians– Chapter Five XXIX

by Ed Urzi

“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/

 

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1 Thessalonians– Chapter Five XXVIII

by Ed Urzi

“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

 

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1 Thessalonians– Chapter Five XXVII

by Ed Urzi

“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.

 

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1 Thessalonians– Chapter Five XXVI

by Ed Urzi

“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.

 

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1 Thessalonians– Chapter Five XXV

by Ed Urzi

“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.

 

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1 Thessalonians– Chapter Five XXIV

by Ed Urzi

“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).

 

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