Author: drthomasclothier

⁴ For we know, brothers loved by God, that he has chosen you, ⁵ because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.” (1 Thessalonians 1:4–5a (ESV)

How did the Apostle Paul know God had chosen the Thessalonian believers unto salvation? How could he be so certain? How can believers in Christ today know God has chosen them? How can we be certain God has truly saved our souls?

The Apostle Paul knew God had chosen the Thessalonians because of four indisputable factors. (1) The word of the gospel had been preached; (2) The preaching came with power; (3) The power was from the Holy Spirit; and (4) The Holy Spirit brought full conviction. Let’s examine each of these factors individually.

First, the Apostle Paul, Silas and Timothy preached the word of the gospel to the Thessalonians. The word gospel (εὐαγγέλιον; euangelion) means good news or good tidings. In the New Testament (NT), the gospel specifically refers to four truths: (1) God exists; (2) Sin exists; (3) Salvation from sin’s penalty, power and eventual presence exists; and (4) One Savior exists and this is Jesus Christ (John 1:1-18).

The gospel is individually applied to the sinner by God’s sovereign grace alone, through God given faith alone, through the person and work of Jesus Christ alone (Rom. 3:21-26; Eph. 2:1-10). This is the good news that came to the Thessalonians.

“Paul identifies the Thessalonians as elect because they showed conviction by believing the gospel. They placed their faith in Christ when the good news was preached to them. Paul’s observation regarding belief and election confirms Jesus’ own words, when He said that all whom the Father has given to Him will certainly come to Him and will never be cast out (John 6:37). Our faith is the instrument or means by which we cling to Christ for salvation, but it also reveals our eternal election,” explains Dr. R. C. Sproul.

Second, Paul wrote that the gospel came to the Thessalonians not just in word (λόγῳ; logos) or speech, but also in supernatural power (δυνάμει; dynamei). The supernatural power was from God; specifically, the Holy Spirit. The Thessalonians became changed people. The Holy Spirit changed them (John 3:1-8; Titus 3:1-5). Here is what the Apostle Paul says elsewhere about the power of the gospel and the Holy Spirit.

¹⁶ For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. ¹⁷ For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”  (Romans 1:16–17 (ESV)

¹⁸ For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. ¹⁹ For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” ²⁰ Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? ²¹ For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.” (1 Corinthians 1:18–21 (ESV)

“And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. ² For I decided to know nothing among you except Jesus Christ and him crucified. ³ And I was with you in weakness and in fear and much trembling, ⁴ and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, ⁵ so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1–5 (ESV)

“Paul says he knows the Thessalonians have been chosen by God also because the gospel came to them “in power and in the Holy Spirit” (1 Thess. 1:5). It is possible that Paul is speaking of miracles that accompanied his preaching, but the account of the Thessalonians’ conversion in Acts 17:1–9 does not talk about any supernatural signs or wonders when Paul preached in Thessalonica. More likely, then, the work of power and the Holy Spirit of which Paul speaks is the power of the Spirit to release men and women from bondage to sin and generate in them a new pattern of living in obedience to Jesus,” continues Dr. Sproul.

I am an individual the Holy spirit released from bondage to sin. He alone regenerated me through the preaching of the gospel enabling me to repent of sin and trust, commit, depend and worship Jesus Christ as Savior and Lord. Since that moment of conversion, the Holy Spirit continues to conform me to the image of the Savior (Romans 8:1-17; 29-30). What about you?

“Certainly, this is how Paul expects the Spirit to work in the lives of believers—not primarily in extraordinary signs but in the putting to death of sin and the creation and cultivation of spiritual fruit such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal. 5:22–24). If we believe in the biblical Christ and have a measure of fruit, no matter how meager it may seem, then we can be sure we are among God’s elect,” concludes Dr. Sproul.

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

Soli deo Gloria!

“Masters, treat your bondservants justly and fairly, knowing that you also have a Master in heaven.” (Colossians 4:1 (ESV)

Continuing our study in Paul’s Epistle to the Colossians, a new paragraph begins in Colossians 3:18-4:1. The truth of what believers “are” in Christ is to be balanced by how believers are to live for Christ. The practical truth of Jesus Christ as the only and all-sufficient Savior, and as Lord of the believers’ life, is now applied to specific groups and situations. What people groups does the Apostle Paul, and the Holy Spirit, have in mind?

To begin with, Paul addressed wives and husbands (Col. 3:18-19). He then wrote of parents and their children (Col. 3:20-22). Thirdly, Paul considered the Christian responsibility of work (Col. 3:23-4:1).

The protestant work ethic arising from the 16^th century Reformation stressed the equality of work. No one was to assume their labor was any more important than someone else’s. All work contributed to the value and improvement of society. Today’s text from the Apostle Paul’s letter to the Colossian church supports this concept.

“Martin Luther stressed that vocation is not first about what we do. Rather, it is about what God does through us. God gives us this day our daily bread through the vocation of farmers, millers, bakers, and—we would add—the factory workers, truck drivers, grocery store employees, and the hands that prepared our meal,” explains Gene Edward Veith.

“God creates and cares for new life by means of the vocations of mother and father, husband and wife. He protects us by means of police officers, judges, the military, and other Romans 13 vocations of those who “bear the sword.” God brings healing not primarily through miracles but through the vocation of doctors, nurses, pharmacists, and the other medical vocations. God teaches through teachers, conveys His Word through preachers, gives the blessings of technology through engineers, and creates beauty through artists. God works through all the people who do things for us, day by day. And He also works through us, in whatever tasks, offices, and relationships He has called us to do.”

Following his instruction to Christian workers, or slaves in the historical context, Paul drew his attention to masters. Matters, or employers, are to treat their bondservants (δούλοις; doulois) or slaves justly (δίκαιον; dikaion) and fairly (ἰσότητα; isoteta). Justly means to be righteous. Fairly refers to equality. In other words, employers are to be fair and equal towards their employees.

The master’s motivation for such ethical behavior is the Lord. He is the master’s Master.

“The masters must remember that they, too, have a Master. The commended centurion understood this (Matt. 8:5–13, see especially verse 9). The unmerciful servant of the parable related in Matt. 18:23–35 did not. Let the masters then realize that just as their slaves are accountable to them, so they, in turn, will have to answer to the Master in heaven,” states Dr. William Hendriksen.

“If they understand this, they will not treat their slaves harshly. They will “forbear threatening” (Eph. 6:9), and will, instead, show the same consideration to their servants as they themselves expect to receive from the One who exercises authority over them. What we have here, therefore, is an application of the Golden Rule (Matt. 7:12) to the master-slave relationship.”

“The summary of admonitions addressed to separate groups ends, accordingly, with the mention of the all-sufficient, pre-eminent Master, even “the Lord Christ” (cf. 4:1 and 3:24), for it is he who is the source of the believers’ life, the One who is ever ready to enable every believer, to whatever group he belongs, to live to the glory of God.”

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

Soli deo Gloria!

“For we know, brothers loved by God, that he has chosen you.” (1 Thessalonians 1:4 (ESV)

How does anyone know for sure if God has chosen them for salvation? In other words, how can we know if God elected us unto eternal life?

“Am I one of God’s elect, one of those chosen by the Lord to inherit eternal life? Many of us have asked that question at one time or another. Some of us have even agonized for months or years to answer the question,” asks one commentator.

“Without denying the real struggle that many people experience with this question, discovering the answer is not as hard as one might think. We know that we are among God’s elect if we believe the gospel and see that the Holy Spirit is at work in our lives.”

Those whom God choses are loved by Him. To be loved (ἠγαπημένοι; egapemenoi) means to be self-sacrificially loved with an unearned affection. This verb is a perfect, passive plural. This respectively means God’s love for sinners is a past completed action with continuing results, and it is a saving work God alone does on the sinners’ behalf.  

The doctrine of election is not only found in I Thessalonians 1:4, but also throughout the Scriptures. Particular focus on this important doctrine is taken today from the Apostle Pauli’s epistles. The following summary is by New Testament scholar Dr. William Hendriksen (1900-1982).  

The noun election also occurs in the following passages of Paul’s epistles: Rom. 9:11; 11:5, 7, 28 (cf. 2 Peter 1:10).

The apostle, who was himself an “elect vessel” (Acts 9:15), dwells on the theme of sovereign election in such passages as the following (in addition to those already mentioned): Rom. 8:33; 11:29; 16:13; 1 Cor. 1:27, 28; Eph. 1:4–6; Col. 3:12–17; 2 Tim. 2:10, 19; Titus 1:1. There are several additional passages which, though not containing the word elect, are of value for the study of this subject; e.g., Rom. 8:28–30; 1 Cor. 4:7; Eph. 2:8; Phil. 4:3.

On the basis of all these passages, Paul’s teaching on election can be summarized as follows:

(1) It (election) is from eternity (Eph. 1:4, 5).

(2) It becomes evident in life (1 Thess. 1:4). This does not mean that anyone has the right to assign his neighbor to hell or to call him a reprobate: God sees the heart; we do not. Also, we are not infallibly inspired, as Paul’s teaching was. There may be a death-bed conversion.

(3) It is sovereign and unconditional; that is, it is not conditioned on foreseen works or foreseen faith (1 Cor. 1:27, 28; 4:7; Eph. 1:4; 2:8). See also Canons of Dort, I, ix, x.

(4) It is just (Rom. 9:14, 15).

(5) It is not limited to Gentiles; in every age a remnant of the Jews is also included (Rom. 11:5).

(6) It is immutable and effectual; the elect actually reach heaven at last. They obtain salvation (Rom. 11:7). God’s “chain” cannot be broken (Rom. 8:28–30; cf. 11:29; 2 Tim. 2:19).

(7) It affects life in all its phases, is not abstract. Although election belongs to God’s decree from eternity, it becomes a dynamic force in the hearts and lives of God’s children. That is clearly also the meaning here in 1 Thess. 1:4; see verses 5–10. It produces such fruits as adoption as sons, calling, faith, justification, etc. (Rom. 8:28–30, 33; Eph. 1:4, 5; Titus 1:1). The proposition: “If a man has been elected, he will be saved regardless of how he lives (e.g., whether or not he believes in Christ, whether or not he gives evidence of possessing the fruits of the Holy Spirit),” is wicked and absurd. No true and sane believer of any denomination, whether he be Methodist, Baptist, Calvinist, Lutheran, or whether he belongs to any other denomination or religious group, will ever subscribe to it. Everyone should read and reread the beautiful description of the truly elect person which is found in Col. 3:12–17.

(8) It concerns individuals (Rom. 16:13; Phil. 4:3; cf. Acts 9:15).

(9) It comprehends these individuals “in Christ,” so that they are definitely viewed as one body (Eph. 1:4; 2 Tim. 2:10).

(10) It is an election not only unto salvation but definitely also (as a link in the chain) unto service (Col. 3:12–17; cf. Acts 9:15, 16).

(11) It is taught not only by Paul, but also by Jesus himself. See N.T.C. on John 6:39; 10:11, 14, 28; 17:2, 9, 11, 24.

(12) It has as its final aim God’s glory, and it is the work of his delight (Eph. 1:4–6).

The elect are called “brothers beloved by God.” Paul loves the designation brothers, using it again and again (1 Thess. 1:4; 2:1, 9, 14, 17; 3:7; 4:1, 10, 13; 5:1, 4, 12, 14, 25, 26, 27; 2 Thess. 1:3; 2:1, 13, 15; 3:1, 6, 13; and many times in the other epistles). In the present instance he adds the beautiful description “beloved of God” (cf. 2 Thess. 2:13; further also Rom. 1:7; 11:28; 12:19; 16:8, 9, 12; 1 Cor. 4:14, 17, etc.).

Because of its combination with the word “of God” it would seem probable that the deepest and fullest sense must be ascribed to the participle (pl. mascul., perfect passive) beloved. See N.T.C. on John 21:15–17. This love of God extends backward to eternity, as the preceding context clearly implies. It also extends forward and is still continuing (as is implied in the tense of the participle). No one can ever separate believers from the love of God in Christ. Moreover, as the parallel passages indicate, God’s beloved ones are also Paul’s (and Silas’ and Timothy’s) beloved ones.

May we praise the LORD for His sovereign love by which He chose us in Christ unto eternal life. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“For we know, brothers loved by God, that he has chosen you.” (1 Thessalonians 1:4 (ESV)

I received Jesus Christ as my Savior and Lord in October, 1974. That Sunday evening event occurred after two years of hearing the Gospel from co-workers and friends throughout high school and college. My decision to receive Christ that evening was precipitated by a statement the pastor, who eventually became a dear friend and mentor, made from the pulpit. He said, “If you were to die tonight, where would you spend eternity: heaven or hell?”

That comment rocked my mind, emotions and will. In other words, my soul. When I arrived back at my parent’s home, I tried to go to sleep in my room, but sleep wouldn’t come. I finally got up, knelt beside my bed and asked Jesus to forgive me of my sins, and save my soul. I prayed that prayer several times, in order to be certain, the Lord heard me.

He certainly answered my prayer. God filled me with an incredible peace and I went sound to sleep with the joy of the Lord. I came to know someone who loved me enough to die on the cross for me.

In my testimony of conversion, look at the personal pronouns I used.  They are predominately “I.” I received Christ. I arrived at my parent’s home. I tried to go to sleep. I finally got up from my bed. I knelt beside my bed. I prayed. I came to know.

Little did I know and understand what occurred that evening in my upstairs bedroom, God had determined before He created the world (Eph. 1:4). This is because He chose me by grace alone, through faith alone, in the person and work of Jesus Christ alone to become His child before the foundations of the world.  

The late Dr. R. C. Sproul became an impactful Bible teacher in my life. Through his radio ministry Renewing Your Mind, his many books, and the Ligonier National Conferences, God used him to help me grow in the grace and knowledge of the Lord Jesus Christ (2 Peter 3:18).

One statement, of many Dr. Sproul made, resonates with me to this day. It impacts every blog I write, every sermon I preach and every Bible lesson I teach. I remind myself of it every day. He wrote the following:

YOU ARE REQUIRED TO BELIEVE, TO PREACH, AND TO TEACH WHAT THE BIBLE SAYS IS TRUE, NOT WHAT YOU WANT THE BIBLE TO SAY IS TRUE.

Of all the doctrines contained in the Scriptures, the one arguably generating the most debate within the church is the doctrine of election, and its complimentary terms “chosen” and “predestination.” One of the reasons I not only accept, but also love this biblical doctrine, is because humans would never have originated such a dogma. It is counterintuitive to our thinking. It also infuriates many believers in Christ with the notion of it not being fair and God perceived as capricious or impulsive.

“Am I one of God’s elect, one of those chosen by the Lord to inherit eternal life? Many of us have asked that question at one time or another. Some of us have even agonized for months or years to answer the question. Some of us may even be asking this question as we read this daily study,” explains one commentator.

“Without denying the real struggle that many people experience with this question, discovering the answer is not as hard as one might think. We know that we are among God’s elect if we believe the gospel and see that the Holy Spirit is at work in our lives.”

The reason Paul knew God had chosen the Thessalonians unto salvation was because of their work of faith, labor of love and steadfastness of hope in the Lord Jesus Christ (I Thess. 1:3). Their faith, love and hope in Jesus was evidence of their election (Eph. 2:8-10; James 2:14-26) and not the means unto election. Salvation is always by God’s sovereign grace alone, through God-given faith alone, in the person and work of Jesus Christ alone.  

“Divine election is a theme of both Thessalonian epistles (I Thess. 5:9; 2 Thess. 2:13). Paul is not afraid to assure this young, predominately Gentile congregation that they were elected by God. Paul sees in them the fruit of God’s electing grace, manifested in their response to the preaching of the gospel and their early progress in sanctification,” explains Dr. Sproul.  

The word “chosen” (ἐκλογὴν; eklogen) is actually a noun phrase in the Greek. It can be translated “chosen ones.” Believers are the chosen ones solely of God. God’s choice of saving the elect originated within Himself and was not prompted by any foreseen act by anyone other than God Himself.

“In the final analysis, the reason for the joy and gratitude which fill the hearts of the missionaries is the fact that they know that (speaking by and large) the members of the Thessalonian church are God’s chosen ones. Paul, Silas, and Timothy actually know this. They know (knowing εἰδοτες, is the participle used) it because the facts speak so clearly that the conclusion is inevitable, direct, immediate,” states Dr. William Hendriksen.

“This passage is a most forceful repudiation of the position of those who say that one can never really know whether he or whether anybody else is included in God’s eternal decree of election. The missionaries had become acquainted with the readers in the recent past. After a very brief stay among them, they had been forced to move on. Nevertheless, they do not hesitate to state, “The ultimate reason why thanksgiving fills our hearts is that we know that you were chosen (from eternity).”

John Calvin comments, “The election of God, which is in itself hid, is manifested by its marks—when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him.”

All who believe the gospel of Jesus Christ and show evidence of spiritual life can be assured God has chosen for unto salvation and they will inherit eternal life.

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

Soli deo Gloria!

² We give thanks to God always for all of you, constantly mentioning you in our prayers, ³ remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.: (1 Thessalonians 1:2–3 (ESV)

Everyone of the Apostle Paul’s epistles features either a reference to, or an actual, prayer by the apostle on behalf of a church or an individual. I Thessalonians is one such example.

Paul, including Silvanus (Silas) and Timothy, wrote they always gave continual thanks to God for the Thessalonian believers. How and when did they give thanks to God? They did so in prayer. Lest there be any doubt, the apostle said, “mentioning you in our prayers.”  The word “mentioning” (μνείαν; mneian) means to remember ((Rom. 1:9; Eph. 1:16; Php. 1:3; 1Thess. 1:2; 2 Tim. 1:3; Phm. 4). Paul and his companions did so presently and personally.

“Paul begins his first letter to the Thessalonians with an expression of thanksgiving for the Christians in Thessalonica (1 Thess. 1:2). The conventions of letter writing in the ancient Roman world often included words of thanks at the beginning of the correspondence, but 1 Thessalonians stands out for including expressions of thanksgiving in the body of the epistle as well (2:13; 3:9),” explains Dr. R. C. Sproul.

“Some commentators believe that this indicates the Thessalonians had some doubts about the authenticity of their faith. They needed to know Paul’s gratitude for them and for their virtues to be reassured that they had the fruits of true faith in their lives. Paul says that he offers these prayers “constantly” (or “continually” or “without ceasing” in other translations; 1:2). The idea here is not that Paul spends every waking moment offering these prayers but that he habitually and regularly thanks God for the Thessalonians.”

What was it about the Thessalonian believers which prompted Paul to continually pray for them? What stirred within his heart so much about this church? The apostle mentioned three distinctive characteristics.

First, it was their work of faith. To work (ἔργου; ergou) means to engage in a task or deed. It is an activity which an individual normally does. This work was originating from each Thessalonian believer. The focus of their work, or activity, was their faith in Christ. Faith (πίστεως; pisteos) means to personally trust, commit, depend and honor Jesus Christ as Savior and Lord.

“Work of faith” (1 Thess. 1:3) should be understood as the “work produced by faith,” reflecting the biblical pattern that good works follow authentic faith as its fruit. Our faith and works do not go together as means of our salvation; rather, we lay hold of Christ by faith alone, and we are then empowered by Him to do good works, which demonstrate tangibly the authenticity of our faith (Eph. 2:8–10; James 2:14–26),” comments Dr. Sproul.

Second, their labor of love. Labor (κόπου; kopou) does not just refer to work but rather to working hard. It means to toil, even in the midst of trouble. This hard work was produced by the Thessalonians’ love (ἀγάπης; agapes) for the Lord and fellow believers. It was as self-sacrificial love of the will.

“Labor of love” (1 Thess. 1:3) refers to hard works motivated by love. In other words, Paul talks not about small acts of love here, no matter how important they may be. Instead, Paul means sacrificial demonstrations of love for fellow Christians,” continues Dr. Sproul.

Third, their steadfastness of hope. Steadfastness (ὑπομονῆς; hypomenes) means their personal endurance in the midst of difficult circumstances. The Thessalonians’ steadfastness was because of their hope (ἐλπίδος; elpidos) or confidence in Jesus and His faithfulness.

“Steadfastness of hope” means that their hope in Christ produced perseverance in faith in the midst of trials. Here, as elsewhere in the New Testament, hope is not wishful thinking but the confident certainty that Christ will accomplish all that He has promised (Col. 1:5; Titus 1:2; Heb. 6:13–20),” concludes Dr. Sproul.

John Calvin writes, “Why he (Paul) cherishes so strong an affection towards them, and prays diligently in their behalf — because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious — this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.”

When fellow believers in Christ think of you, would they remember your work of faith, labor of love and steadfastness of hope? May it be said of us. Have a blessed day in the Lord.

Soli deo Gloria!

“Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.” (1 Thessalonians 1:1 (ESV)

As was his normal practice, and the characteristic of first century letters, the Apostle Paul immediately introduced himself as the epistle’s author. He included his companions Silvanus (Silas) and Timothy.

Silvanus, or Silas, was a prophet belonging to the church in Jerusalem. The elders assigned him to accompany Paul and Barnabas to Antioch to deliver the decision reached by the Jerusalem Council (Acts 15:22-40). Paul chose Silas to join him on his second missionary journey. It was during this mission trip, the church in Thessalonica began (Acts 17:1-9).

Timothy was the son of a Jewish mother and a Greek father (Acts 16:1-2). Paul and Silas drafted this young man to join them in sharing the Gospel. While young, Timothy was a highly regarded disciple of the Lord Jesus Christ. He became a valuable asset to the Apostle Paul.

The recipients of the epistle were true believers belonging to the church of the Thessalonians. The word church (ἐκκλησίᾳ; ekklesia) means a congregation of Christians who integrate religiously and socially with each other based upon a well-defined covenant relationship with the One, True God of the Scriptures.  

“Thessalonica was the chief city of Macedonia and the seat of Roman administration in the century before Christ. In addition to having a magnificent harbor, Thessalonica had the good fortune of being located on the overland route from Italy to the East. This famous highway, called the Egnatian Way, ran directly through the city. Two Roman arches, the Vardar Gate and the Arch of Galerius, marked the western and eastern boundaries,” states the Tyndale Bible Dictionary.

Paul said the church was “in God the Father and the Lord Jesus Christ.”  These two identifying statements regarding the first and second persons of the Godhead have great significance.

The noun God (θεῷ; theo) refers to His transcendence. Transcendence is the LORD’s otherworldliness, perfection, superiority and sovereignty. This title also refers to His providence, or purposeful sovereignty. The noun Father (πατρὶ; patri), from which we derive the English word patriarch, means the LORD is also imminent or nearby. Taken together, they refer to God’s supernatural control of the created universe and His care for those justified, redeemed and reconciled by grace alone, through faith alone in the person and work of Jesus Christ alone.

The phrase “Lord Jesus Christ” is a title of deity for God the Son. Lord (κυρίῳ; kyrio) refers to one who is command or sovereign. Jesus (Ἰησοῦ; Iesou) means Savior. Christ (Χριστῷ; Chriso) means the Anointed One.

“In the LXX the name Lord (κύριος) translates Jehovah, the God of Israel. It is more often the rendering of Jehovah than of anything else. (At times it is the equivalent of Adan, Adonai, Baal, etc.) Now the Jews were strict monotheists. Yet Paul, though himself a Jew, again and again gives to Jesus the title Lord. This shows that, in the thinking of the apostle, Jesus is just as fully divine as is God the Father: one and the same essence is possessed by the Father and by the Son (also by the Spirit, 2 Cor. 13:14),” explains Dr. William Hendriksen.

“For Paul, Jesus is our Lord because: (a) He is the second person in the Holy Trinity (1 Cor. 13:3; Phil. 2:11), the highly exalted One, rightful object of worship, (b) He has made us (Col. 1:3, 16), and (c) he has bought (redeemed) us with his precious blood (Col. 1:3, 14); hence, we belong to him according to body and soul, in life and death and throughout all eternity. We owe him our full allegiance.”

Paul’s greeting climaxes with his standard expression found in all of his epistles in one variation or another. To the Thessalonians he wrote, “Grace to you and peace.” Grace (χάρις; charis) refers to God’s unmerited favor. Peace (εἰρήνη; Eirene) means freedom from worry and tranquility. The Thessalonians possessed tranquility and a freedom from worry due to the Lord’s sovereign grace unto salvation from the penalty, power and eventual presence of their sin.

“Two objections should be answered,” states Dr. Hendriksen. First, “But is it not true that God’s grace and his peace always rest on the church?” True, indeed, but the effective wish or the declaration is that this grace and this peace shall be applied abundantly especially in connection with this particular service of public worship (for example, when this letter or any part of it is read). Second, “Is not this a mechanical view?” Indeed not! These blessings are bestowed upon those—and only upon those—who are ready to receive them by faith.”

“Paul opens 1 Thessalonians with a greeting expressing grace and peace to the Thessalonians. Indeed, the whole of the Christian life is lived in the grace of God, which produces peace between the Lord and His people. Let us thank God for His grace and His peace this day, and let us seek His peace, endeavoring to live in harmony with other believers, as we show our gratitude for the grace of our salvation.” Writes one commentator.

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

Soli deo Gloria!

“The historical context of Paul’s epistles to the Thessalonians is found in Acts 17:1–9. This narrative recounts Paul’s work in the city of Thessalonica during his second missionary journey. While there he spoke in the synagogue, persuading some Jews and even more God-fearing gentiles that Jesus was the promised Messiah. Some of the Jews, however, became envious and dragged a few of Paul’s converts before the city authorities, claiming that the Christians were being seditious (“saying that there is another king, Jesus”). Paul and Silas were forced to leave the city, so they made their way to Berea. Paul would soon afterward travel to Athens and then Corinth. Paul wrote the first epistle to the Thessalonians after being forced to leave the city. He was concerned for these new believers because of the persecution they were suffering. His first epistle to them was probably written while he was in the city of Corinth, sometime in the latter part of AD 50 or early 51. The second epistle was written not long afterward.” –Dr. Keith A Mathison  

The occasion for the Apostle Paul, Silas and Timothy arriving in Thessalonica was because of Paul’s and Silas’ arrest, imprisonment, and eventual release from a Philippian prison, following the salvation of the Philippian jailor (Acts 16:19-40). It is likely Luke, who was in their company, remained in Philippi. This is suggested due to the change in the personal pronouns Luke used (see Acts 16:11-16; 17:1).

After journeying through Amphipolis and Apollonia, the trio of missionaries came to Thessalonica. There was a synagogue of the Jews in the cosmopolitan city. Paul immediately went in, which was his normal custom. He taught and explained the Old Testament (OT) Scriptures for three weeks (Acts 17:1-2).

Paul’s specific subject matter while teaching from the OT during this time was to prove it was necessary for the Christ to suffer and to rise from the dead. Paul then identified Jesus of Nazareth as the Christ, or the Anointed One of God (vs. 3).

There was a mixed reaction from the Jews. Many of them believed the Gospel. These new converts also included a great number of devout Greeks and some leading women of the city (vs. 4). However, the unbelieving Jews became jealous of Paul and incited “wicked men of the rabble” who formed a mob and created a riot (vs. 5).

Apparently, they believed Paul, Silas and Timothy resided at a house owned by an individual named Jason. The mob sought to drag the trio our of the house (vs. 5b). When they could not locate them, they proceeded to drag Jason and other believers in Christ before the city authorities. The mob repeatedly shouted, “These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus,” (vs.6-7).

“Paul proclaims Jesus as the anointed King who has inaugurated the spiritual kingdom of God (Acts 14:22; 19:8; 20:25; 28:23, 31). But his opponents distort Paul’s message alleging that the apostle advocates pollical insurrection against Rome. About this time, Claudius Caesar (A.D. 49-50) expelled the Jews from Rome (Acts 18:1-2) because of riots allegedly instigate by “Chrestus” a probable reference to disputes within the capital’s Jewish community over the identity of the Christ,” explains Dr. R.C. Sproul.

The city authorities were disturbed upon hearing these accusations against Paul and his companions (vs.8). They then require Jason post bond to ensure no more riots occur (vs.9).

“As was true with the trial of Jesus before Pontius Pilate, so it is here in Thessalonica: the Jews know how to manipulate the authorities. They do so by stirring up the crowd. Their objective is to cause confusion among the people and to convince the magistrates that the charges are weighty,” explains Dr. William Henriksen.

“The city officials are not persuaded by the turmoil. In the absence of the principal characters, Paul and Silas, the charges lose their urgency, for no further proof is available. The officials listen to the evidence but are not persuaded that Jason and his friends constitute a threat to the security of Thessalonica. They dismiss Jason and his fellow Christians, but make them post a bond to guarantee peace and order in Thessalonica. The stipulation is that Paul and Silas must leave the city. If Jason and his friends should permit Paul to stay in Thessalonica and if as a result turmoil should ensue, Jason would lose his money and face imprisonment.”

“Even though Paul and Silas left Thessalonica, the fledgling congregation endured hardship and persecution, as Paul reveals in his first epistle to the Thessalonians (2:14). The Gentile population, possibly incited by the Jews, launched hostile attacks on the Christians. At least twice, Paul wanted to come to their aid but was prevented because of the bond Jason had posted. “This ingenious device put an impassable chasm between Paul and the Thessalonians. So long as the magistrates maintained this attitude, he could not return: he was helpless, and Satan had power.” Paul could do nothing but send Timothy to preach the gospel and encourage the believers in Thessalonica (1 Thess. 2:18; 3:2–3),” concludes Dr. Hendriksen.

The historical context of the Thessalonian church’s origin provides insight into the Apostle’s Paul’s desire to minister to them by his epistles. When next we meet, we will begin examining I Thessalonians 1:1. May the Lord’ s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“The greater part of this Epistle consists of exhortations. Paul had instructed the Thessalonians in the right faith. On hearing, however, that persecutions were raging there, he had sent Timothy with the view of animating them for the conflict, that they might not give way through fear, as human infirmity is apt to do. Having been afterwards informed by Timothy respecting their entire condition, he employs various arguments to confirm them in steadfastness of faith, as well as in patience, should they be called to endure anything for the testimony of the gospel.” – John Calvin

God has always called His people to holiness. The LORD told Israel they were to be holy as He is holy (Lev. 11:44; 20:8, 26). The same command is present in this letter. God has justified, redeemed and reconciled sinners to pursue holy lives (I Thess. 4:1-2).

Today begins a study of the Apostle Paul’s first letter to the church in Thessalonica (1:1). In the Greek New Testament (NT), 1 Thessalonians is listed literally as “To the Thessalonians.”

When was this letter written? The Apostle Paul identified himself as the author of this letter (1:1; 2:18). Silvanus (Silas) and Timothy (1:1; 3:2,6), were Paul’s traveling companions on the second missionary journey when the church was founded (Acts 17:1–9).

“Though Paul was the single inspired author, most of the first-person plural pronouns (we, us, our) refer to all three. However, during Timothy’s visit back to Thessalonica, they refer only to Paul and Silvanus (3:1–2, 6). Paul commonly used such editorial plurals because the letters came with the full support of his companions,” explains Dr. John MacArthur.

“Paul’s authorship has not been questioned until recently by radical critics. Their attempts to undermine Pauline authorship have failed in light of the combined weight of evidence favoring Paul such as: 1) the direct assertions of Paul’s authorship (1:1; 2:18); 2) the letter’s perfect correlation with Paul’s travels in Acts 16–18; 3) the multitude of intimate details regarding Paul; and 4) the confirmation by multiple, early historical verifications starting with Marcion’s canon in A.D. 140.”

The first of Paul’s two letters written at Corinth to the church at Thessalonica was written approximately in A.D. 51. This date has been archeologically verified by an inscription in the temple of Apollos at Delphi (near Corinth), which dates Gallio’s service as proconsul in Achaia to A.D. 51–52 (Acts 18:12–17). Since Paul’s letter to the churches of Galatia was probably written c. A.D. 49–50, this was his second piece of canonical correspondence.

What was the background and setting for Paul’s letter? Thessalonica (modern Salonica) was located near the ancient site of Therma on the Thermaic Gulf at the northern portion of the Aegean Sea. This city became the capital of Macedonia (c. 168 B.C.) and was a “free city,” ruled by its own citizens (Acts 17:6) under the Roman Empire. It was located on the main east-west highway, Via Egnatia, Thessalonica was the center of political and commercial activity in Macedonia, and became known as “the mother of all Macedonia.” The population in Paul’s day reached 200,000 people. It was slightly smaller in population comparison to the city of Fort Wayne, IN.

Paul had originally traveled 100 miles from Philippi via Amphipolis and Apollonia to Thessalonica on his second missionary journey (A.D. 50; Acts 16:1–18:22). As his custom, he went to the synagogue to teach the local Jews the gospel (Acts 17:1–2). He dialogued with them from the Old Testament concerning Christ’s death and resurrection in order to prove that Jesus of Nazareth was truly the promised Messiah (Acts 17:2–3).

Some Jews believed. Then, Hellenistic proselytes and some wealthy women of the community were converted (Acts 17:4). Mentioned among these new believers were Jason (Acts 17:5), Gaius (Acts 19:29), Aristarchus (Acts 20:4), and Segundus (Acts 20:4).

Because of their jealosy, the Jews evicted Paul and his team from the city (Acts 17:5–9). Therefore, the missionaries went south to evangelize Berea (Acts 17:10). Paul had a similar experience there with conversions followed by hostility. So, the believers sent Paul away.

He then headed for Athens, while Silvanus and Timothy remained in Berea (Acts 17:11–14). They eventually rejoined Paul in Athens (cf. Acts 17:15–16; 1 Thess. 3:1), until Timothy went back to Thessalonica (3:2). Silas then traveled from Athens to Philippi while Paul journeyed on alone to Corinth (Acts 18:1). It was after Timothy and Silvanus rejoined Paul in Corinth (Acts 18:5), that he wrote 1 Thessalonians because of Timothy’s good report of the church.

What were Paul’s reasons for writing the letter? Some of Paul’s purposes were: 1) encouraging the church (1 Thess. 1:2–10); 2) answering false allegations (2:1–12); 3) comforting the persecuted flock (2:13–16); 4) expressing his joy in their faith (2:17–3:13); 5) reminding them of the importance of moral purity (4:1–8); 6) condemning the sluggard lifestyle (4:9–12); 7) correcting a wrong understanding of prophetic events (4:13–5:11); 8) defusing tensions within the flock (5:12–15); and 9) exhorting the flock in the basics of Christian living (5:16–22).

What are some predominant themes in I Thessalonians? Both letters to Thessalonica are referred to as “the eschatological epistles.” However, in light of their more extensive focus upon the church, they would better be identified as the church epistles. Five major themes are woven together in 1 Thessalonians: 1) an apologetic theme with the historical relationship between Acts and 1 Thessalonians; 2) an ecclesiastical theme with the portrayal of a healthy, growing church; 3) a pastoral theme with the example of shepherding activities and attitudes; 4) an eschatological theme with the focus on future events as the church’s hope; and 5) a missionary theme with the emphasis on gospel proclamation and church planting.

The primary challenge for understanding this epistle involves the sections that are eschatological in nature: 1) the coming wrath (1:10; 5:9); 2) Christ’s return (2:19; 3:13; 4:15; 5:23); 3) the rapture of the church (4:13–18); and 4) the meaning and time of the day of the Lord (5:1–11).

Next time, we will examine the historical origin of the Thessalonian church. I encourage you to read Acts 17:1-9. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

^“For the wrongdoer will be paid back for the wrong he has done, and there is no partiality. (Colossians 3:25 (ESV)

 Continuing our study in Paul’s Epistle to the Colossians, a new paragraph begins in Colossians 3:18-4:1. The truth of what believers “are” in Christ is to be balanced by how believers are to live for Christ. The practical truth of Jesus Christ as the only and all-sufficient Savior, and as Lord of the believers’ life, is now applied to specific groups and situations. What people groups does the Apostle Paul, and the Holy Spirit, have in mind?

To begin with, Paul addressed wives and husbands (Col. 3:18-19). He then wrote of parents and their children (Col. 3:20-22). Thirdly, Paul considered the Christian responsibility of work (Col. 3:23-4:1).

How are believers in Christ to respond when treated unfairly or unethically in the workplace? Everyone has experienced an unethical employer who took advantage of their employees. By intimidation, threats, condescension, lying, or harassment, an immediate superior or boss can make the workplace a hellish environment. So also, can an unethical co-worker. What can the employee do in such circumstances?

First, follow the counsel found in the immediate context of Colossians 3:23-24. The employee can work heartily. In other words, in spite of what the boss may say or threaten to do, make sure to do your job to the best of your ability. Always remember you are serving the Lord Christ and not a human superior or a fellow worker. You may not be able to control someone else’s behavior, but you can control, with the Lord’s help, your own.

The second discipline is to always remember the Lord will right every wrong and correct every injustice. This may not occur in our timeframe, or perhaps even in our lifetime, but the Scriptures promise God’s righteous justice will prevail. ^“For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.”  

This verse may refer to the employer, but also to the unethical employee who has not done their job. God shows no partiality to either people group. All workers, whatever their responsibility, are accountable to the Lord.

Pastor Richard Philips offers insight and wisdom regarding the Christian worker.

“Eric Liddell was a Scottish Christian runner who refused to compete in the 1924 Olympics on the Lord’s Day. In Chariots of Fire, the movie that chronicles Liddell’s bold stand at those Olympic Games, Liddell is depicted sharing with his sister, “When I run, I feel God’s pleasure.” When this line is quoted among Christians, the perceived pleasure of God is usually presented as a kind of litmus test or affirmation for whether or not we are doing God’s will.”

“That’s fine as far as it goes, but let us recognize that this test places the focus almost exclusively on the human side. “When I run, I feel….” But the most important part of that statement is the last two words: “… God’s pleasure.” In doing what he was born to do in a way that honored God, the most important thing was not that Liddell felt God’s pleasure but that he brought God pleasure; he pleased God. Likewise, Christian men should use their God-given abilities to the uttermost, seeking to give God pleasure through the labors we offer up to Him.”

“In all our work as Christians, whatever season we may be in and wherever we happen to find ourselves on the ladder of our chosen pursuit, the best way for us to honor God in our work is to offer up everything we do directly to the Lord Himself. In all things, our goal should be to please Him. This is what Paul urges: “whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17).”

“Because nearly all of us do our work in association with other people, in a practical sense, almost everything we do, we do for others. Those who are on the lower rungs of the ladder are called to serve those above them in ways that please God. Those on the higher rungs are called to lead those below them in ways that please God. Clients have godly obligations to vendors just as vendors do to clients. We do our work for men in a manner that will be pleasing to God. This involves working with biblical motivations and an attitude of holiness, diligently pursuing excellence, and all the while seeking to love others as we love ourselves.”

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

Soli deo Gloria!  

“And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” (Colossians 2:13 (ESV)

Our forgiveness of other’s sins is based upon God’s greater forgiveness of our sin. Since we love Him because He first loved us (I John 4:19), then it stands to reason we forgive others because He has first forgiven us (Matt. 6:14-15; Eph. 4:31-32). Today’s text indicates God the Father, through God the Son Jesus Christ, has forgiven us all our trespasses or sins: past, present and future. Therefore, a healthy church is a forgiving church.

The following article appeared in the December 2006 issue of Tabletalk. The author is Rev. Joseph Novenson. The essay is entitled Forgiveness: A Mark of a Healthy Church.

Our Lord and Savior expects forgiveness to be constant, not occasional. In Matthew 18:21–22, Peter came to Jesus with a faulty view of employing forgiveness. He suggested merely “seven” acts of forgiveness as the maximum of mercy to be extended. Before criticizing his “smallness of heart,” consider that the practice in today’s church may be more narrow. Jesus corrects Peter’s shallow grasp of forgiveness and commands a constant, not occasional, mercy, with a statistically strong metaphor, “I do not say to you seven times….”

Perhaps Peter momentarily presumed Jesus considered him a generous and gracious follower of the Master, having suggested such extravagance. Jesus, however, finished correcting Peter, saying, “…but seventy times seven.”

The Savior warns Christians of the resistance to forgiving. Christ then presents the subsequent parable of the unmerciful servant who owes a debt of approximately seven million dollars to a king who mercifully cancels payment. Despite the grace received, the servant abusively demands payment of the debt owed him by a “fellow servant” and finally imprisons that servant for inability to pay. Jesus calls this “wicked.” The parable’s drama unnerves our graceless behavior and unveils our tragic underestimation of the cross’ forgiveness to us.

The Savior also defines forgiveness. In both this parable as well as the Lord’s Prayer in the gospel of Matthew, sin is portrayed as debt to be forgiven or cancelled by the one owed. Hence, Jesus defines kingdom forgiveness as voluntary incursion of loss of that which is owed to release another from obligated payment. This is the distinctive of kingdom forgiveness in opposition to the world’s forgiveness.

A Christian incurs personal loss for the good of another, knowing that Christ did so for us on the cross. Unfortunately, words like “I can’t forgive until they make it right” are common among those outside and even inside the church. Forgiveness neither demands justice for trespass nor avoids sacrifice for the violator.

Biblical churches are in need of forgiveness too. To answer the objection, “You just don’t know my church, my Sunday school, my small group, my board, my pastor, my family, etc.,” employ the book of Exodus metaphorically without substantive alterations to the content. Imagine a congregational meeting in 1400 BC at the “Sinai Presbyterian,” “Baptist,” “Episcopal,” or “Community” church.

The “youth pastor” of this church (as Exodus records), Korah, assisted by Dathan and Abiram, (Ex. 6:21–24; Num. 16), stands and seeks the privilege of the floor from the moderator, Moses. He says: “Our senior pastor, Moses, is such a poor leader! He took our congregation on a family retreat and was lost for forty years. I move we execute him!” Dathan and Abiram quickly “seconded” the motion. The congregation shouts, “We agree! Yeah, that will get this church back on track!”

Korah’s motion serves the impetus for further discontent by members of the Sinai Church. A second member stands saying, “We ran out of iced tea at the last church supper. That’s inexcusable! I’ll quit coming if people don’t plan better!” A chorus of “amens” fills the sanctuary.

A third member stands with fist raised and announces, “Chicken, chicken, chicken; why do we always have to eat chicken? Why not have steak at church suppers? If I have to eat those freezer-bought biscuits at a prayer breakfast again, I’m moving to another church!” (see Num. 11; 16).

In the midst of shouts of agreement, imagine yourself leaning to someone seated near you and asking, “Has pastor Moses ever called you to repentance for your sin and challenged you with forgiveness of each other?” The answer comes quickly, “Surely he preached a sermon on that in Egypt, Elim, and Rephidim!” “What was the response?” you ask. “We ignored it and complained about something else,” is the reply!

Consider the average pastor’s response to such a church, let alone an average church member. Is it not something like, “I feel a peace about leaving here! I sense God calling me somewhere else! God couldn’t want me near people like this!” As a result of such expressed disdain for forgiveness, and the accompanying nomadic wandering from place to place, real forgiveness given and received is rare among God’s people.

Moses had no such option of wandering away! These were God’s chosen people and Moses either dealt with the high price of forgiveness or he failed his God. He could not go to another neighborhood or city and join Ichabod Memorial Church.

This extensive metaphor helps unmask the deeply systemic flight from paying the price of forgiveness that marks the twenty-first century American church. Consider afresh the voluntary loss incurred by our covenant-keeping king for His own people. Nothing else will melt the unforgiving, debt-demanding heart and begin to reconcile sinners in Jesus’ church.

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

Soli deo Gloria!