Author: drthomasclothier

²³ 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. ²⁴ He who calls you is faithful; he will surely do it.” (1 Thessalonians 5:23–24 (ESV)

How are believers in Christ able to carry out the commands contained in I Thessalonians 5:12-21. How are believers in Christ able to obey God’s command contained throughout the Scriptures? Today’s featured text provides the answer. The believer cannot do it in their own strength and resolve. Rather, what is needed is the strength God alone provides.

The Apostles Paul’s statement is prayer like in its tone and texture. He is sincerely invoking God’s name and imploring the Lord to meet the spiritual needs of believers.

The apostle began his prayer by saying, “Now may the God of peace himself sanctify you completely.” Paul called God the God of peace. This is a recurring title for the Lord ((cf. Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; 2 Thess. 3:16; Heb. 13:20). Peace (εἰρήνης) refers to tranquility and freedom from worry. Within the context, the term refers to the harmony between God and believers in Christ. This peace is based upon Jesus Christ’s substitutionary atonement on the cross and his redeeming and reconciling work by grace alone through faith alone (Romans 5:1-10).  

Paul emphasized God Himself is the One who completely sanctifies the Christian. To sanctify (ἁγιάσαι; hagiasai) means to make holy in everyday living. Sanctify also refers to dedication and consecration The adjective completely (ὁλοτελεῖς; holoteleis) means wholly and totally. God’s sanctifying work impacts the believer’s mind, emotions, and will. In other words, God promises to sanctify the individual’s entire being

Dr. William Hendriksen states, “May this God sanctify you, that is, may he separate you from the life of sin and cause you to be dedicated to him (cf. Rom. 15:16; 1 Cor. 1:2; 6:11; 7:14; Rev. 22:11; see also I Thess. 3:13; 4:3, 7 through and through. This “through and through” (ὁλοτελεῖς, from ὅλος whole, and τέλος end) is a rare word, occurring only here in the New Testament. It is a plural adjective, so that the literal meaning of the word in connection with the noun which it modifies is you whole, that is, “the whole of each of you, every part of each of you.”^[1]  

Paul continued his prayer as follows: “…and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.” The apostle mentioned the believer’s whole spirit, soul and body. What did he mean?

Spirit (πνεῦμα; pneuma) refers to an individual’s spiritual nature and inner being. Soul (ψυχὴ; psyche) means a person’s mind, emotions and will. Body (σῶμα; soma) refers to the physical male or female body. Suffice to say these words stress the wholeness and completeness of an individual believer in Christ. God strengthens the believer’s new nature, which in turn impacts the believer’s thinking, emotions and decisions. This affects the believer’s overall physical behavior.  

Paul prays God will continually keep (τηρηθείη; teretheie) the entire individual’s being blameless (ἀμέμπτως; amemptos), innocent and guiltless when Jesus Christ returns to earth in power, might and glory.

“Now this process of sanctification occurs during the present life, the life here on earth. Paul expresses a closely related wish which pertains to the judgment day. The two thoughts constitute a unit. He expresses the wish—which has the solemnity of a prayer—that also “at the coming of our Lord Jesus Christ” (2:19), when others will be sentenced to everlasting damnation for both soul and body (the entire person), the spirit of the believers at Thessalonica (together with all other believers, of course) may be without flaw; indeed that their soul-and-body may be preserved from this terrible condemnation, that is, may be kept blamelessly (2:10; cf. 3:13).” ^[2]

“He who calls you is faithful; he will surely do it.” On what basis can each believer be confident God will answer Paul’s request on the believer’s behalf; then and now? The Christian’s confidence is not based on the their faithfulness to God but rather His faithfulness to them.

The God who calls (καλῶν; kalon) or sovereignly summons a sinner into a covenant relationship with Him (Rom 8:29-31) is faithful (πιστὸς; pistos). This means the Lord is trustworthy, dependable, committed and honorable to fulfill His promise to strengthen the believer who is in Christ.

As an added emphatic coda, Paul added, “He will surely do it.” There is no uncertainty with God. He keeps His precious promises. May we rest in this confidence of God’s integrity and character.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of I-II Thessalonians, vol. 3, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 141.

^[2] Ibid.

¹⁵ “Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house. ¹⁶ And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.” (Colossians 4:15–16 (ESV)

The following article is by Dr. David Strain. He is senior minister of the First Presbyterian Church in Jackson, Miss. He is author of Expository Preaching and a commentary on Ruth and Esther in the Focus on the Bible commentary series. His essay is entitled The Church is not Optional.

In a 2014 article in The Atlantic, Julie Beck recounts the findings of a study published in the journal Computers in Human Behavior that examined the phenomenon of oversharing online, especially on Facebook. Her conclusion is that oversharing is an attempt to project to our friends and acquaintances something about us that we wish were better appreciated. However, the desired results—inclusion and acceptance—are rarely achieved:

Posters sought attention and a feeling of inclusion, but were seemingly less interested in expressing caring for others. They treated Facebook like a drive-thru window, seeking a quick and easy dollar-menu pick-me-up.

And it seems their friends could tell.

“Those who express the true self do not receive more wall posts from others in response to their greater expressiveness,” the study reads. “Their self-oriented motives may be apparent to their Facebook friends, causing them to not respond in kind.”

The study also acknowledges another, sadder possibility: “Alternatively, there could be a disconnect between the levels of self-disclosure with which these users and their friends are comfortable.” Over sharers might just be reaching out for a human connection, and we slap their hands away because we’re uncomfortable with their need.¹

That last line, I suspect, speaks to something very common in the experience of most of us. Here it is again: “Over sharers might just be reaching out for a human connection, and we slap their hands away because we’re uncomfortable with their need.” It’s poignant, isn’t it? People want to belong. I want to belong. You want to belong. But we don’t do it very well. It’s not that easy to find community, to find our people, among whom we just seem to fit. We crave it, but we don’t know where to turn to find it. To be sure, social media offers one type of community, but it is necessarily superficial and illusory, and it is ultimately profoundly unsatisfying. John Stott once said:

The modern technocratic society, which destroys transcendence and significance, is destructive of community also. We are living in an era of social disintegration. People are finding it increasingly difficult to relate to one another. So we go on seeking the very thing which eludes us—love in a loveless world.²

Deep down, we know we were made for face-to-face, life-on-life, loving community.

That’s why at the heart of the Christian gospel is the promise not just of a new life or a new identity but of a new humanity. What Jesus brings is never solely a private, individualistic thing. It is also a corporate salvation, a salvation known and enjoyed in the fellowship of the church.

When we get Jesus, we get a fellowship, a koinōnia, a communion and a community. When we get Jesus, we get all those who get Jesus too. That’s why the Westminster Confession of Faith makes the staggering claim, first articulated by Cyprian of Carthage in the third century, that “outside of the visible Church there is no ordinary possibility of salvation.”³ It’s why Calvin, in an equally famous statement speaking of the church as a mother, said:

There is no other way to enter into life unless this mother conceives us in her womb, give us birth, nourish us at her breast, and lastly unless she keeps us under her care and guidance until, putting off mortal flesh, we become like the angels. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation.⁴

The church, the community of Christ, isn’t incidental to the gospel. We don’t get a personal salvation if by personal we mean individualistic and private. We are grafted into the church when we are grafted into Christ.

To be united to Christ is to be united to the whole church, on earth and in heaven.

One fruitful way to see how the New Testament makes that point is to consider the major metaphors it uses for our union with Christ. None of them are individualistic. They all focus on a community of people who are united in Him. So, for example, in John 15, Jesus uses the image of the vine and the branches. He is the true vine, He says. We are the branches. We must abide in the vine and so bear fruit.

If we abide in the vine, we will be pruned by the vinedresser, God the Father, who will train and discipline us by His Word and Spirit and in His sovereign providence. If we do not abide in the vine, we will be cut out, thrown away, and burned. It’s a sobering picture, but we miss essential truth if we miss the fact that this image was used with the disciples, who are “branches” together united to one common vine. The sap of the vine, the same life, the life of Christ, flows from the vine to each of the branches.

Another image of our union with Christ is the temple. Jesus said, in speaking about His death and resurrection, that He is the true tabernacle, which if it were destroyed would be rebuilt in three days (John 2:19). He is the true temple where God came down to meet with us. The Apostle Peter in 1 Peter 2 adapted the metaphor. Christ is the stone the builders rejected that God makes the capstone. We are living stones, and as we come to Him we are being built up into a spiritual house.

The heart of the image is the doctrine of union with Christ. We are stones fitted into Him, finding our dimensions in reference to Him. But we are all being fitted to one another as well, as we are made to fit into Christ. So, the whole edifice, this temple that God is building, is the church—not the physical church building, but the lives joined together into Christ, a dwelling place for God by His Spirit.

Or, try another key metaphor for union with Christ. In 1 Corinthians 12, Paul uses the image of the body:

For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many. (vv. 12–14)

In union with Christ, by the Spirit, the church is one body with many members. When Paul develops the image, he describes two absurdities. The first is the absurdity of one body part ruling itself out, declaring, “I don’t belong, because I’m not a hand, or I’m not an eye” (vv. 14–19).

The second absurdity is each body part denying a place to the others because the others are different (vv. 21–26). A body that is all ear or all foot would be absurd. There is diversity and pluriformity and complexity—a place for all sorts of people with all sorts of gifts and personalities and backgrounds in the body of Christ. Paul concludes his argument in verse 27: “Now you are the body of Christ and individually members of it.” We are the body of Christ. We are one, and we belong together in Christ, only because we are in Christ.

We could go on piling up New Testament images and expressions that highlight our union with Christ and with one another, but the basic point is clear. If we come to know Jesus, the Bible cannot conceive of us as refusing to belong to His church, which, of course, is one important reason that refusing to join a local church is so wrong. We don’t get to say Jesus: “I love you—but the church? Not so much!” To be sure, the church is a messy place, full of screw-ups and failures. It will often let us down, it’s true.

But isn’t it clear that Jesus loves that church? This Jesus whom we say we love and want to follow, haven’t we seen in the Scriptures how committed He is to His messy, sinful, compromised church? He loves His church and calls her His bride. He gave Himself up on the cross for her (Eph. 5:22–32). It’s really not possible to say we are committed followers of Jesus Christ and not to be committed members of the church for which He lived and bled and died and rose again.

To be united to Christ is to be united to the whole church, on earth and in heaven. It is to be called into fellowship with Jesus and in Him with all His people. We are to love and be patient with the church, all her faults and failures notwithstanding, knowing that we ourselves belong to her, and Christ, who loves His bride, is patient with us. Union with Christ creates true community, and this doctrine calls us to love the church.

May the Lord’s truth and grace be found here. Have a blessed Lord’s as you corporately worship the Lord in spirit and truth (John 4:24).

Soli deo Gloria!

1. Julie Beck, “Study: People Who Overshare on Facebook Just Want to Belong,” The Atlantic,June 16, 2014, accessed September 6, 2018, https://www.theatlantic.com/health/archive/2014/06/study-people-who-overshare-on-facebook-just-want-to-belong/372834/. ↩︎
2. John R.W. Stott, The Contemporary Christian, (Leicester, England: IVP, 1992), 232–33. ↩︎
3. Westminster Confession of Faith 25.2. ↩︎
4. John Calvin, The Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: Westminster, 1960), 4.1.4. ↩︎

¹⁹ “Do not quench the Spirit. ²⁰ Do not despise prophecies, ²¹ but test everything; hold fast what is good. ²² Abstain from every form of evil.” (1 Thessalonians 5:19–22 (ESV)

These four verses form a cohesive whole. They contain five commandments from God. Therefore, they must be understood collectively as they are exegeted individually.

This is a biblical example of good things coming in small packages. The impact of God’s truth is not in the number of words the Lord chose to use. Rather, it is in the meaning and application of the words He chose to use (2 Tim. 3:16-17; 2 Peter 1:20-21).

“Do not quench the Spirit.” To not quench (μὴ σβέννυτε; me’ sbennyte) is a present, active, imperative, plural verb. The adverb “not” modifies the verb “quench.” To quench means to stop or extinguish. The verb literally means to extinguish a fire. To quench means to cause a fervent activity to cease. The fervent activity in view is a prophetic work by the Holy Spirit.

“The fire of God’s Spirit is not to be doused with sin. Believers are also instructed to not grieve the Holy Spirit (Eph. 4:30), but to be controlled by the Holy Spirit (Eph. 5:18) and to walk by the Holy Spirit (Gal. 5:16),” comments Dr. John MacArthur.

“Do not despise prophecies,” In the same way, the church is to not despise prophecies. To despise (ἐξουθενεῖτε; exshoutheneite) means to treat with contempt or disdain. Prophecies (προφητείας; propheteias) are messages from the Word of God. Within the context, it is not fore-telling the future but rather forth-telling, or bringing forth by preaching, the inerrant Word of God.  

“This phrase can refer to a spoken revelation from God (cf. Acts 11:27–28; 1 Tim. 1:18; 4:14), but most often refers to the written word of Scripture (cf. Matt.13:14; 2 Pet. 1:19–21; Rev. 1:3; 22:7, 10, 18–19). These “prophecies” are authoritative messages from God through a well-recognized spokesman for God that, because of their divine origin, are not to be treated lightly. When God’s word is preached or read, it is to be received with great seriousness,” continues Dr. MacArthur.

“But test everything.” Likewise, to test (δοκιμάζετε; dokimazete) means to examine and determine the authenticity of an object; person, place or thing. Regarding truth, believers are to test everything (πάντα; panta). This refers to all truth claims within and outside the believing community.

“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. Acts 17:10–11). What is found to be “good” is to be wholeheartedly embraced. What is “evil” or unbiblical is to be shunned,” concludes Dr. MacArthur.

“Hold fast what is good.” Similarly, to hold fast (κατέχετε; katechete) means to continually believe and to continue to follow. What is good (καλὸν; kalon) is what God says is praiseworthy and fitting. It is whatever possesses a high, moral quality.

“Abstain from every form of evil.” To abstain (ἀπέχεσθε; apechesthe) is a present, middle, imperative, plural verb. It means to be distant and away from something or someone. What believers are to be away from is evil (πονηροῦ; ponerou) referring to what is wicked and immoral. This command does not have in mind some forms of evil but every form (παντὸς εἴδους; pantos eidous) or all appearances of evil.

To summarize this series of statements, the Lord commands believers in Christ to not quench the person and work of the Holy Spirit. To do so, the church must not despise biblical preaching, test every truth claim, believe and follow what God says, and remain distant from all appearances of wickedness and evil.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ Rejoice always, ¹⁷ pray without ceasing, ¹⁸ give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” (1 Thessalonians 5:16–18 (ESV)

The following article, Spiritual Exercises to Make You Strong, is by Dr. Daniel L. Akin. Dr. Akin is Vice President and Dean and Professor of Preaching at The Southern Baptist Theological Seminary. Dr. Akin has served as dean since 1996 and has also served on the faculty of Southeastern Seminary and Criswell College. He has an extensive speaking ministry and is the author of the forthcoming commentary on 1-3 John in the New American Commentary series.

Pray Unceasingly

There is an intimate connection between verses 16 and 17, for unceasing prayer will almost always produce a joyful heart. A heart full of joy is the result of a heart free of burdens, and a heart free of burdens is a heart comforted by prayer. John Calvin said, “by prayer we dis[1]burden our anxieties, as it were, into his bosom.”

Due to a misunderstanding, however, this verse is often a source of discouragement rather than encouragement. Some people read the verse and conclude that God somehow expects them to be in prayer twenty-four hours a day, seven days a week. Prayer, by some miraculous means, is to be a moment-by-moment and second-by-second occupation. Of course, this is impossible, and it misses the intent of the text.

The verse challenges us to be constant and consistent in our prayer life. Prayer is to be a regular habit, a close companion. Prayer can be understood essentially as a “breathing exercise.” When we inhale, we listen to the voice of God in His Word through the Holy Spirit’s illumination. As we exhale, we speak back to the Lord sharing our heart, telling Him what is on our mind. The word for prayer “is a general one that implies a worshipful approach to God.” It encompasses all types of prayer.

As we try and establish a good foundation in these basic exercises, I believe we should focus on two particular aspects of this exercise and in this order: praise and petition. We should regularly come into the presence of our Lord praising Him, honoring Him, adoring Him for who He is and all that He has done. We praise him for His person and work. We acknowledge that He alone is God and that He alone is worthy to be praised. Then, we can approach Him who is Father asking for what we need and interceding on behalf of others.

No one has addressed the urgency of prayer with greater passion than Andrew Murray. In his classic The Ministry of Intercession, he reminds us, “Christ actually meant prayer to be the great power by which His Church should do its work, the neglect of prayer is the great reason the Church has not greater power over the masses in Christian and in heathen countries.”

Therefore, let us take time to seriously consider this need. Each Christ-less soul will go down to utter darkness, perishing from hunger, even though there is bread to spare. Unknown millions of souls are dying without the knowledge of Christ. Christians all around us are living a sickly, feeble and fruitless spiritual life. Surely there is a need for prayer. Nothing but prayer to God for help will avail.

Prayer is that incredible conversation which connects earth to heaven and man to God. I do not understand all of its mysteries and how it is that the prayers of finite humans can move an infinite and sovereign God. Many believe a prayer revival is sweeping our land. Recently the $5.5 million World Prayer Center was opened in Colorado Springs for the purpose of praying for world evangelization. In Washington, D.C., 237 churches have come together to pray and crime has reportedly dropped seventeen percent. 7 I admit that I am not sure what to make of all of this. What I do know is that God says pray, and when I pray I become stronger spiritually. I am blessed and God is pleased.

I am convinced that prayer will be your hardest exercise. Scripture teaches this and my own experience con[1]firms it. Why? Perhaps it is because we fail to appreciate or understand the incredible privilege we have. Andrew Murray rightly says, “Throughout Scripture, in the life of every saint, of God’s own Son, throughout the history of God’s Church, God is, first of all, a prayer hearing God.” 8 If He is always listening, and He is, then we should always be praying.

Give Thanks Comprehensively

Here is perhaps one of the most difficult commands in the Bible to obey. The demand seems absurd. There must be a mistake. And yet, there it is: “in everything give thanks. . ..” However, this is one place in Scripture where we dare not stop too quickly. We must take the verse in all of its fullness.

As Paul Harvey is fond to say, we must read “the rest of the story.” And just what do we discover? “This is the will of God in Christ Jesus for you.” Now the key is turned. Now the mist begins to lift. Now my sight begins to clear. Note we are to give thanks in all things not for all things. Say thank you that my mother died? Say thank you that my parents are getting a divorce? Say thank you for the terrible accident that left my brother in a coma with a battered and broken body? No! This is not what it says. It says, “Give thanks in. . . .” Call to your aid the perspective of Romans 8:28.

Leon Morris puts it well, . . . “when a man comes to see that God in Christ has saved him, everything is altered. He now realizes that God’s purpose is being worked out. He sees the evidence in his own life and in the lives of those about him. This leads to the thought that the same loving purpose is being worked out even in those events which he is inclined not to welcome at all. When he comes to see God’s hand in all things he learns to give thanks for all things.”

Tribulation is unpleasant. Yet who in the midst of tribulation would not give thanks when he knows that the Father who loves him so greatly has permitted that tribulation only in order that His wise and merciful purpose might be worked out?

John Calvin adds: “For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare everything that befalls us? …”

This is a special remedy for correcting our impatience— to turn away our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature— how God stands affected toward us in Christ. For a lost person to say “thank you” for everything is foolish. For the child of God to say “thank you” in everything is faith.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ Rejoice always, ¹⁷ pray without ceasing, ¹⁸ give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” (1 Thessalonians 5:16–18 (ESV)

The following article, Spiritual Exercises to Make You Strong, is by Dr. Daniel L. Akin. Dr. Akin is Vice President and Dean and Professor of Preaching at The Southern Baptist Theological Seminary. Dr. Akin has served as dean since 1996 and has also served on the faculty of Southeastern Seminary and Criswell College. He has an extensive speaking ministry and is the author of the forthcoming commentary on 1-3 John in the New American Commentary series.

Introduction

The human body is a remarkable creation of God (Ps 139:13-15). It consists of more than fifty trillion cells and its weight is about sixty percent water. It manufactures three hundred million new blood cells every day and it has a heart that beats seventy to eighty times per minute or one hundred thousand times every day. Over seventy years it pumps four hundred million liters of blood. The average adult breathes six to seven liters of air per minute (picture in your mind the liter diet Coke bottle), which is about ten thousand liters per day and 3,650,000 liters per year.

Other interesting facts include: There are about one hundred billion neurons (nerve cells) in the brain. We are born with twelve billion neurons that do not regenerate when they die. There are one hundred thou[1]sand miles of blood vessels in an adult—enough to circle the earth four times. The average human eye blinks about twenty thousand times every day. The human kidney filters seventeen hundred liters of blood every twenty-four hours. There is enough carbon in your body to fill nine hundred pencils. There are about seventy-five thousand hairs on your head. The strongest muscle in your body is the tongue!

Essential to the health and well-being of this gift from God are three important factors: 1) rest, 2) diet, and 3) exercise. I am especially interested in exercise. A quick survey of any basic text on anatomy or even a visit to your local encyclopedia yields some amazing discoveries about exercise and fitness. Did you know that for your body to be healthy and fine-tuned it needs 1) strength fitness, 2) endurance fitness, 3) anaerobic fitness, 4) speed fit[1]ness, 5) orthostatic fitness, and even 6) relaxation fitness? All of these are crucial to a healthy, fit and productive body. “The human body, like any living organism, must be used or it will lose its structure and function.”1 As the saying goes, “If you don’t use it, you lose it.”

What is true about physical life is also true about spiritual life. Our inner person, our spiritual being requires attention and exercise if it is going to be healthy and productive. To be fit and ready for service, trained and fine-tuned for efficient ministry, we must engage in spiritual exercise. There are certain disciplines we must adopt as our very own.

In 1 Thessalonians 5:16-22 the apostle Paul directs our attention to eight spiritual exercises that will make us strong for the Lord. In short yet powerful commands, we are challenged to live our lives in a very specific and intentional manner that will conform to the will of God (v. 18). Each of these eight exercises is in the form of an imperative. God is not asking us to consider these principles for possible adoption and implementation. On the contrary, it is His will that these activities become a vital part of who we are.

It is also interesting to note that the 81 verbs in each verse are in the present tense, calling for continuous action. Further, an adverbial modifier stands before the verb in each command. This placement puts an emphasis on these modifiers. Verses 16- 18 give particular attention to the inner life of the believer, while verses 19-22 focus more on the life of the Church as it gathers for corporate worship. Inwardly and outwardly, individually and corporately, Paul provides us potent exercises to enable us to be spiritually strong for the Lord.

Spiritual Exercises

Rejoice Consistently 5:16. The first challenge we receive is to rejoice constantly. Paul addresses the subject of joy over two dozen times in his letters. It is the dominant theme of Philippians where he tells us: “Rejoice in the Lord always. Again, I say rejoice” (4:4). In 2 Corinthians 6:10 he teaches that there is no contradiction in rejoicing when we sorrow. Nehemiah 8:10 reminds us that “the joy of the Lord is your strength.” Joy is a mark of one who has experienced God’s transforming grace through Jesus Christ.

The word “always” is a favorite of Paul’s in 1 Thessalonians. He uses it four other times (1:2; 2:16; 3:6; 4:17). It means “on every occasion” or “in every set of circumstances.” Joy is not the same as happiness. Joy is not based on the situation in which we find ourselves. Some situations are bad and painful. They hurt. Joy is based, rather, on the fact that we are in Christ and what we are experiencing is the will of God for us (v. 18). We can experience joy even when we sorrow.

On July 23-24, 1999 I participated in a men’s retreat at the beautiful Estes Park outside of Denver, Colorado. Much of our time was spent learning how to be better husbands and fathers. One gentleman, after our Saturday morning session, told me that his family had become even more precious to him in recent years because he had lost a son to kidney disease a number of years earlier. The son was only twenty-seven. Tears welled up in his eyes as he talked, but a gentle smile was also on his face as we reflected on the fact that this son, who had trusted Christ as Savior and Lord, no longer experienced the pain and severe limitations his disease had brought. For him Philippians 1:21 especially rang true, “For me to live is Christ, and to die is gain.” There was sorrow, but there was also joy.

Because we belong to Christ and He is working his purpose in and through us, we can possess genuine joy. We can be spiritually magnetic and infectious. We can bless rather than curse, encourage and not disappoint, give hope rather than despair. In life and especially in ministry, we must exercise our “joy muscles.” As they grow strong we develop an optimistic outlook, a sense of humor, a winsome spirit. There is a smile rather than a frown. People leave our presence more encouraged than when they first arrived.

More to come. May the Lord’s truth and grace be found here. Have a blessed day rejoicing consistently.

Soli deo Gloria!

¹⁶ Rejoice always, ¹⁷ pray without ceasing, ¹⁸ give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” (1 Thessalonians 5:16–18 (ESV)

In rapid fire succession, the Apostle Paul continued his Holy Spirit fueled commands to the Thessalonian church (2 Timothy 3:16-17; 2 Peter 1:20-21). While many professing believers today feel they may and can do anything they want regardless of what Scripture says, today’s text with its list of commands states otherwise.

God calls believers in Christ to obey Him according to Scripture. This is in spite of whatever circumstances the individual is facing, which could prompt an unbiblical and disobedient response against God and other people. It is also in spite of any preconceived feelings about what is right or wrong for in the individual in question. Often, even well-taught believers begin with what they feel rather than what God has revealed in His Word.

Today’s text from I Thessalonians features three commands from the Lord. They are all positive in tone. God commands the believer to rejoice, to pray and to give thanks. An examination of each command is necessary.

“Rejoice always!” To rejoice (χαίρετε; chairete) is a present, active, plural imperative verb. The church is to have a rejoicing spirit presently, actively, collectively and obediently. To rejoice is to be in a state, or condition, or happiness and gladness. Psalm 118:24 (ESV) says, “This is the day that the Lord has made; let us rejoice and be glad in it.”  

How often are believers in Christ to rejoice and be glad? The text says always (πάντοτε; pantote). This means at all times and on every occasion. Considering what the Apostle Paul, Silas and Timothy faced as ministers of the Gospel, this command is challenging. Likewise, with the conflict and suffering the Thessalonians faced, as has the church throughout history up to and including the present day, to always be joyful is not always easy. The Lord never said it would be.

“The Thessalonians were no strangers (see on 1:6) to the “joy unspeakable and full of glory” (1 Peter 1:8), the “great joy” which resulted from the incarnation of Christ and from the redemption wrought through his cross. Yet with persecution from without and disturbances within, there was a danger (humanly speaking, of course!) that this joy would disappear. Hence, Paul, who himself again and again rejoiced in the midst of persecution and hardship (3:7–9; cf. Phil. 3:1; 4:4, 10), urges his readers to always be joyful,” comments Dr. William Hendriksen.

Secondly, believers are also to “pray without ceasing.” To pray (προσεύχεσθε; proeuchesthe) is a present, middle, plural, imperative verb. The middle voice in the Greek language emphasizes the individual’s personal responsibility; in this case to ceaselessly pray. The adverbial phrase without ceasing (ἀδιαλείπτως; adialeiptos) means constantly and continuously without stopping.

“Of course, in seasons of distress and grief he alone is able to find relief and even be joyful (in view of Rom. 8:28, 35–39) who at the Father’s throne makes all his wants and wishes known. Hence, the directive “Always be joyful” is immediately followed by “Ceaselessly pray.” The most comprehensive word for prayer (προσευχή, προσεύχομαι is used here. For synonyms see the striking passage Phil. 4:6. What Paul means is: there must be no decline in the regularity of the habit of “taking hold on God” in the midst of all circumstances of life. Cf. Rom. 12:12; Eph. 6:18; Col. 4:2. The apostle could afford to say this, for he himself gave the example (3:10; 2 Thess. 1:11; Eph. 1:16; 3:14),” continues Dr. Hendriksen.

Thirdly, believers are to “give thanks in all circumstances.” To give thanks (εὐχαριστεῖτε; eucharisteite) is a present, active, plural imperative verb. It means to not only verbally give thanks but also to have an attitude of thanksgiving and gratitude to God for His many blessings.

Psalm 100 (ESV) says, “¹ Make a joyful noise to the Lord, all the earth! ² Serve the Lord with gladness! Come into his presence with singing! ³   Know that the Lord, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture. ⁴ Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name! ⁵ For the Lord is good; his steadfast love endures forever, and his faithfulness to all generations.”  

“When a person prays without giving thanks, he has clipped the wings of prayer, so that it cannot rise. Hence, the trio of admonitions concludes with, “In all circumstances give thanks.” This phrase in everything (ἐν παντί probably with χρήματι understood) includes affliction, for even in the midst of all these things (“tribulation, anguish, persecution, famine, nakedness, peril, or sword”) believers are not merely conquerors but “more than conquerors” (super-invincibles), inasmuch as all these things actually help them to reach their predestined goal! See Rom. 8:35–37,” states Dr. Hendriksen.

“…for this is the will of God in Christ Jesus for you.” The word will (θέλημα; Thelma) refers to God’s purpose and desire. God’s desires all believers, regardless of their circumstances, to rejoice always, to ceaselessly pray and to be thankful in all circumstances.

“The Apostle writes that the will of God is for us to “rejoice always, pray without ceasing” and to “give thanks in all circumstances” (vv. 16–18). Importantly, the grammatical construction of this phrase indicates that these three things are key aspects of the Lord’s will for us but do not constitute the totality of His will. God has other things for us to do as well,” explains Dr. R. C. Sproul.

“Paul has already listed other activities in which we must engage, including avoiding sexual immorality, loving one another, and working hard in our vocations (4:3–12). So, the admonitions in today’s passage do not mean that we are to spend every waking moment in prayer, thanksgiving, and rejoicing, for then we would be left without time to fulfill the other aspects of God’s will. Instead, the Apostle intends for us to approach all of life in a spirit of prayer, thanksgiving, and rejoicing—to do these things in both good times and bad, in our everyday activities and on special occasions.”

Resolve today to have an attitude of rejoicing, prayer and thanksgiving. May the Lord’s truth and grace be found here. Have a blessed day.

Soli deo Gloria!

“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)

Have you ever been hurt? I mean really hurt? Are you being hurt? It may be a physical, emotional, or a psychological wound, pain or injury you have suffered by the behavior and words from another individual, or individuals.

We hear of crimes committed by people against others almost on a daily basis. The 24-hour news networks report on these types of stories consistently. School shootings, workplace violence, sexual harassment, human trafficking, and mass genocide by people groups and governments against other people groups and governments are but a brief testimony of humankind’s fallen condition.

Living in a fallen world, one should expect hurtful treatment by unconverted and sinful people. It happens all the time. It is historical. Ancient and recent history is filled with stories of man’s inhumanity to their fellow man, woman and child. The 20^th century, in spite of its many technological, medical and cultural advances, is also known as one of, if not the most, violent century on record. Its wake is riddled with the remains of untold millions of human lives tragically impacted by the decisions and actions of others.

This does not even take into consideration the daily hurts we commit and others commit against us. How many of us have experienced the cold, unspoken stare by someone you knew as a friend but who no longer wants you nearby. What about the employer who belittles you in front of others because of an unintentional mistake on your part. What about a parent who makes fun of you in front of others? Can you recall the shock and pain you emotionally felt by such a betrayal?

Circumstances may change from person to person regarding the how, why, when, where and by whom you have experienced pain. However, one thing is certain and perhaps consistent with everyone who has suffered by someone at some time. Somebody has hurt you and there is a deep-rooted desire within your soul to hurt them back. To retaliate. You are angry by the actions of another against you and you want to get even.

One author writes, “Vengeance is one of the primal urges of human beings. When someone wrongs us, our first thought is usually that we should pay him back for what he has done. Our love for retaliation in kind has even entered our everyday language, appearing in phrases such as “Revenge is sweet.”

Christian author Jerry Bridges observes, “The opposite of retaliation is to entrust ourselves to God, who judges justly.”

The Apostle Paul did not shy away from addressing the problem of pain and suffering and how to respond to it. The apostle spoke of the subject in Rom. 12:17-21 and I Cor. 6:1-7. He demonstrated the believers’’ proper response to injustice in Philippi (Acts 16:16-34). Our Lord Jesus Christ taught how to respond to unjust suffering (Matt. 5:38-42). So also did the Apostle Peter (I Peter 2:21-23; 3:9-17).

In today’s featured text, Paul writes, ““See that no one repays anyone evil for evil.” He is writing to the entire church (I Thess. 1:1). No believer is exempt from this divine directive.

The command begins with the word “see” (ὁρᾶτε; horate). It is a present, active, plural, imperative verb. In this context, to see means to make something happen. The expressions “I’ll see to it,” or “See to it,” refer to the same idea. The individual believer in Christ, along with the local church, must actively obey this command.

Paul then wrote, “no one repays anyone evil for evil.”  No Christian is to repay (ἀποδῷ; apodo) pay back or recompense anyone evil (κακὸν; kakon) for evil (κακοῦ; kakou). The same Greek word is respectively used as an adjective and a noun. Evil is what is harmful, incorrect and bad. The Lord is the one who determines what is harmful, incorrect, bad and evil. Clearly, this is a distinctive Christian moral ethic accomplished only by the indwelling presence and power of the Holy Spirit in the believer. Such responsive behavior does not make anyone a believer in Christ, but it is one way to evidence you are a believer in Christ.

However, the text also provides a second command: “…but always seek to do good to one another and to everyone.” To seek (διώκετε; diokete) is also a present, active, plural imperative verb. It means to make every effort, to pursue and to press forward. It complements the previous verb “see.” Believers are to seek to do good (ἀγαθὸν; agathon). This refers to a positive moral and beneficial act.

“It is important to understand that neither Paul nor Jesus is saying that Christians should never seek the punishment of evildoers or that we should simply let people abuse us. The emphasis is on not responding in kind to personal insults. Tthe striking of the cheek that Jesus mentions in the Sermon on the Mount is a euphemism for put-downs. In other words, when we feel that our honor has been assaulted by others, when we have been insulted or otherwise harmed in ways that fall short of criminal activity, we are not to seek revenge,” explains Dr. R. C. Sproul.

“However, it is appropriate to take matters to the civil authorities in the case of abuse and other criminal offenses. The church must get this right, for we invite others to dishonor the name of Christ when we do not protect God’s children from violence, particularly when we fail to protect the defenseless among us and do not call upon the civil authorities to investigate criminal offenses in the church when such investigations are mandated by the magistrate (Rom. 2:23–24; 13:1–7).”

John Calvin comments, “We must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all.”

The Lord calls believers in Christ to make every effort to do good to all people, even those who hurt us. We must not tolerate continual abuse, and we should contact the authorities when the law has been broken. However, we are not to seek payback for every personal wrong or insult committed against us. Let us pray the Lord will give us the strength today not to repay evil with evil, but rather to do good.

May the Lord’s truth and grace be found here. Have a God-honoring day.

Soli deo Gloria!

¹⁴ And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.” (1 Thessalonians 5:14 (ESV)

Ministry is not biblically restricted to solely those God calls into a full-time church related vocation. God calls each believer in Christ to minister to other believers in Christ. In fact, the Apostle Paul wrote the primary task of a local church pastor, or minister, is to equip the saints for the work of ministry (Eph. 4:12).

Therefore, Paul’s instructive commands to the Thessalonian believers were not limited to just the church elders and pastors. They were applicable to all followers of Christ; then and now. What were these commands by Paul and how may they be applied in our lives today?

To begin with, the apostle urged the Thessalonians regarding the forthcoming commands. To urge (παρακαλοῦμεν; parakaloumen) means to presently, actively, and collectively encourage, implore and exhort. This was a compassionate and affectionate entreaty to Paul’s fellow brothers and sisters in Christ. What he was about to emphasize was important and obedience was required. However, he did not want them to perceive him as harsh.

What were these stringent commands from God, through the apostle? How are God’s people to treat others in the church and outside the church community?

First, believers are to “admonish the idle.” To admonish (νουθετεῖτε; noutheteite) is a present, active, plural imperative verb. To admonish means to instruct, teach and advise. Who are believers to admonish, instruct, teach and advise? Scripture says the idle (ἀτάκτους; ataktous). These are they who are undisciplined and disorderly. This is a word used in the military for anyone who fails in their responsibilities. In the church, it applies to those church members failing to meet the personal, family, financial, and spiritual responsibilities. Paul also addressed this idle behavior in the church in his second letter to the Thessalonians.

Second, believers are to “encourage the fainthearted.” To encourage (παραμυθεῖσθε; paramytheisthe) is a present, middle. Imperative, and plural verb. Encouragement is to be done presently, personally, obediently and collectively within the church. To encourage means to console and comfort another individual. To console and comfort someone infers the individual in question is respectively depressed and distressed.

Third, the church is to “help the weak.”  To help (ἀντέχεσθε; antechesthe) is also a present, middle, plural imperative verb. It is another command to be personally, presently, obediently and collectively followed. Help means to assist someone by supplying what is needed. It also means to be devoted to others. Helping someone is always personal, never impersonal.

Weak (ἀσθενῶν; asthenon) is an all-inclusive term referring to the sick, the physically unable, the morally unable and any other incapacity a person or people group possesses. This command is not restricted to just fellow believers helping fellow believers. Rather, it is all-inclusive.

Fourth, believers in Christ are to “be patient with them all.” To be patient (μακροθυμεῖτε; makrothymeite) is a present, active, plural imperative verb. The church is to presently, actively, collectively and obediently exhibit internal and external control in difficult circumstances. To be patient means to be long-suffering (Matt. 18:26, 29; 1 Cor. 13:4; Heb. 6:15; James 5:7, 8; 2 Peter 3:9). It also means forbearance and it is a fruit of the Holy Spirit (Gal. 5:22).

The phrase “with them all” in the context refers to the idle, the fainthearted and the weak. Why? It is because ministry to people who prefer to be idle, tend to be fainthearted, and are weak tend to frustrate other believers who are not idle, fainthearted or weak.

One author expressed it as follows. “Respect the old when you are young. Help the weak when you are strong. Confess your faults when you are wrong. Because one day you will be old, weak and wrong.”

“Paul tells us to show patience to all, including the three groups mentioned above (1 Thess. 5:14). Peace comes to the church only as we bear with one another’s quirks and shortcomings,” states Dr. R. C. Sproul.

John Calvin comments that “severity must be tempered with some degree of [leniency], even in dealing with the unruly.”

“We must show patience to everyone, even those with whom it is hardest to be patient. After all, Christian growth is a slow process, and it takes time to mature in the faith. If we do not bear with one another, there will be no space for any of us to grow. We are not to tolerate gross sin, but we are to be exceedingly patient with one another,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁵ “Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house. ¹⁶ And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.” (Colossians 4:15–16 (ESV)

At the end of the Apostle Paul’s New Testament Epistles, he often included final greetings. These remarks usually mentioned fellow servants of Christ who ministered to him and alongside him. They are superstar-less servants. Today, it is a woman named Nympha. Paul also included some instructions for corporate worship.   

Paul extended greetings to his fellow brothers in Christ who lived in Laodicea. Additionally, he mentioned a woman named Nympha. Nympha was a Christian woman living in Laodicea (or perhaps Colossae). It is in her house believers gathered for worship.

“Early manuscripts differ on the gender of “Nympha,” but scribes would more likely change a woman’s name into a man’s name here than the reverse; hence the feminine form “Nympha” is probably original, making her a leader of a house church,” explains commentator Craig Keener.

“Some manuscripts identify this person who hosted a Laodicean church as a woman (“her house”). There are several references to women (whose marital status is not mentioned) as patrons or hosts of churches, or as workers in ministry (Acts 12:12; 16:13-15; Rom. 16:1-6, 12-13; Phil. 4:1-2; 2 John 1:5),” states Dr. R. C. Sproul.

“There is no evidence of churches owning separate property for worship until the middle of the third century. Until then, it was the norm for churches to meet in private dwellings. Those who exercised a ministry of hospitality by having churches in their homes were important benefactors of the early church (Acts 12:12; Rom. 16:5; I Cor. 16:19; Philemon 2).”

The relationships between men and women, particularly husbands and wives, were not inconsistent with the partnership in other forms of Christian ministry existing between men and women in the early church. This is found in Col. 3:18 and parallel Scripture references (I Cor. 14:33-35; Eph. 5:22-33; I Tim. 2:11-15), It must be noted the church met in Nympha’s house. Paul did not say she was the pastor of the church.

New believers in Christ, among others, often ask me if it is necessary for Christians to participate in corporate church gatherings for worship. They ask, “Can’t we just worship the Lord individually? Why is it so important for us to go to church?”  Paul’s mention of the church in Nympha’s house provides key evidence 1^st century believers in Christ met together for worship (Acts 2:42-47; 20:1-7; I Cor. 14; 16:1-2; Philem. 1-2).

“There are good biblical reasons that account for the two-thousand-year tradition that most Christian churches typically gather at least once a week for corportate worship. We know from the Old Testament that God ordained that He should be worshipped corporately, not just individually (Ps. 22:22-25; 35:18; 40:9-10; 68:26; 107:32; 147:1). It is hardly conceivable that corporate worship would be considered less fitting for the new-covenant people of God, who have such greater knowledge of the praise worthiness of God in Christ,” explains Dr. John Piper.

“There is something about the nature of God and the nature of the human heart (alone and in community) that makes worship fitting—apt, becoming, suitable, appropriate, proper, felicitous, beautiful.”

“Corporate worship is designed to turn your wrestling heart into a place of peace by presenting to you again and again a stunningly glorious, all-powerful, always gracious, ever present, all-wise and everlasting Savior.” – Paul David Tripp   

One of the staples of corporate worship in the early church was the reading and preaching of Scripture (I Tim. 4:13; 2 Tim 4:1-5). This paralleled the Old Testament practice by Ezra (Neh. 8:1-8). Paul’s reference to the letter from Laodicea may have been a reference to Paul’s letter to the Ephesians.   

“That Paul includes such a request in today’s passage may simply reflect the fact that the close proximity of Laodicea to Colossae would make it easy for the churches to share their letters with one another. But it also shows that Paul understood that his letters, while delivered to individual persons or congregations, also contained teaching applicable to all believers. Here is a hint that the church should collect such writings and hold onto them for ongoing use in the covenant community,” states Dr. Sproul.

Today as you gather for corporate worship, take note of the public reading, teaching and exhortation of, and from, Scripture (I Tim.4:13). Encourage your pastor for having done so. Encourage your pastor to do so.

May the Lord’s truth and grace be found here. Have a God honoring day in the LORD.

Soli deo Gloria!

¹⁴ And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.” (1 Thessalonians 5:14 (ESV)

Ministry is not biblically restricted to solely those God calls into a full-time church related vocation. God calls each believer in Christ to minister to other believers in Christ. In fact, the Apostle Paul wrote the primary task of a local church pastor, or minister, is to equip the saints for the work of ministry (Eph. 4:12).

Therefore, Paul’s instructive commands to the Thessalonian believers were not limited to just the church elders and pastors. They were applicable to all followers of Christ; then and now. What were these commands by Paul and how may they be applied in our lives today?

To begin with, the apostle urged the Thessalonians regarding the forthcoming commands. To urge (παρακαλοῦμεν; parakaloumen) means to presently, actively, and collectively encourage, implore and exhort. This was a compassionate and affectionate entreaty to Paul’s fellow brothers and sisters in Christ. What he was about to emphasize was important and obedience was required. However, he did not want them to perceive him as harsh.

What were these stringent commands from God, through the apostle? How are God’s people to treat others in the church and outside the church community?

First, believers are to “admonish the idle.” To admonish (νουθετεῖτε; noutheteite) is a present, active, plural imperative verb. To admonish means to instruct, teach and advise. Who are believers to admonish, instruct, teach and advise? Scripture says the idle (ἀτάκτους; ataktous). These are they who are undisciplined and disorderly. This is a word used in the military for anyone who fails in their responsibilities. In the church, it applies to those church members failing to meet the personal, family, financial, and spiritual responsibilities. Paul also addressed this idle behavior in the church in his second letter to the Thessalonians.

Second, believers are to “encourage the fainthearted.” To encourage (παραμυθεῖσθε; paramytheisthe) is a present, middle. Imperative, and plural verb. Encouragement is to be done presently, personally, obediently and collectively within the church. To encourage means to console and comfort another individual. To console and comfort someone infers the individual in question is respectively depressed and distressed.

Third, the church is to “help the weak.”  To help (ἀντέχεσθε; antechesthe) is also a present, middle, plural imperative verb. It is another command to be personally, presently, obediently and collectively followed. Help means to assist someone by supplying what is needed. It also means to be devoted to others. Helping someone is always personal, never impersonal.

Whether it be at home, work, school, within one’s neighborhood, community, or church, lending a helping hand is a basic Christlike attribute. Helping can be done individually, such as snow-blowing a neighbor’s driveway in the winter, or collectively, such as being a part of a civic organization like Kiwanis or a Lions Club whose motto is “One Act of Kindness at a Time.” The church is certainly to be involved in such endeavors.

My local church is annually involved in the Great American Cleanup. It is when we as a church congregation assist other churches, and civic groups, in helping clean up various areas in the greater Fort Wayne, IN community. This is balanced by our church’s weekly activities and ministries, conducted in order to meet people’s needs and share the gospel.

This parallels the Apostle Paul’s instruction in Ephesians 2:10: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”

In the immediate context, the individuals needing help from believers in Christ are the weak. Weak (ἀσθενῶν; asthenon) is an all-inclusive term referring to the sick, the physically unable, the morally unable and any other incapacity a person or people group possesses. This command is not restricted to just fellow believers helping fellow believers. Rather, it is all-inclusive.

“The weak are those who “have not yet learned to lean on the Lord as much as they should for their spiritual needs. Until they do, they need strong support from other believers. Of course, all Christians are weak and need the strength that comes from Christian fellowship, but the spiritually weak need it more than most,” comments Dr. William Hendriksen.

“Scholars differ about whom Paul is talking here. Some authors suggest that he means those who are physically or psychologically ill. Others, based on similar phrasing in 1 Corinthians 1:26–29, say that the Apostle refers to poor believers who lack standing in the community and have difficulty supporting themselves with their labor. Either way, the church must care for these people financially and in other ways that assist them. Doing so will lead to love and peace in the church,” explains Dr. R. C. Sproul.

There is a delicate balance to maintain in helping the weak. Believers in Christ are commanded to help the weak, but never to perpetuate irresponsible and sinful practices and behaviors by such individuals.

For example, I never give money to someone who needs gas for their auto or truck. I will ask them to follow me to a gas station where I will personally fill their tank. This ensures their need is met and I am not just giving them cash. Understandably, I may be perpetuating the sin of their lying if they are not telling me the truth. I rest this in the providence of God.

I remember one instance where I filled a family’s gas tank who claimed they had no money for gas, only to find them minutes later dining at a local Wendy’s. Apparently, claiming to not have money for gas does not necessarily mean you do not have money for a hamburger. O well, you can only do what you can do.

May we pray for each other to have wisdom as we seek to help the weak today: Christian and non-Christian. Have a blessed day in the Lord.

Soli deo Gloria!