His Word Today

“This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—” (2 Thessalonians 1:5 (ESV)

In discussing the problem of evil, a pastoral mentor expressed and explained the subject as follows: “God exists, evil exists, God wills evil to exist.” In defining evil, it is everything God is not. Evil is wickedness, sinfulness, immorality, and criminality.

There are also several categories for evil. First, there is physical evil. Examples include disease, illness and natural disasters such as tornadoes, hurricanes and floodings. Second, there is moral evil. This is behavior God calls sin. This involves individuals doing what God commands they shouldn’t and not doing what God commands they should (I John 1:1-10). Third, there is spiritual evil (Eph. 2:1-3). The battle against the fallen world, the believer’s renaming sinful nature or flesh and the devil is what the Bible calls spiritual warfare (2 Cor. 10:3-6; Eph. 6:10-20). Finally, there is eternal evil, which is the literal existence, and punishment for sin, in hell (Matt. 5:21; 10:28; Rev. 20:7-15).

Concurrent with the subject of evil is the subject of suffering. Suffering, sorrow, grief and pain are the results of evil. Therefore, God exists, suffering exists, and God wills suffering to exist.

Respectively, there is physical suffering, moral suffering, spiritual suffering and eternal suffering. With the exception of eternal suffering for unbelievers, all believers in Christ experience the first three categories of suffering; although not all believers suffer in the same way or measure (John 16:33). The suffering believers’ experience is ultimately for our good and God’s glory (Rom. 5:1-10; James 1:2-4; I Peter 1:3-7).

The word suffering (πάσχετε; paschete), which the Apostle Paul spoke of in today’s text, involved the first three categories. The Thessalonians experienced physical, moral and spiritual suffering for their faith in Christ, their steadfastness of hope, and love for one another (I Thess. 1:3; 2 Thess. 1:3-4). The church today experiences the same sort of suffering.

“Suffering—none of us really wants it, and so often we find ourselves perplexed when we endure it. Have we done something to deserve such pain? Is there any hope that it will end? Is there meaning to it? We might even believe that if we trust in Christ, things will go easier for us—that we will experience less suffering,” explains one biblical commentator.  

“A quick survey of the Word of God should disabuse us of the notion that following Jesus means we will suffer less. After all, Jesus Himself says that persecution will follow His disciples (Mark 10:29–30). Scripture, in fact, gives Christians a distinctive theology of suffering, a significant component of which is found in today’s passage.”

“This is evidence of the righteous judgment of God.” Evidence (ἔνδειγμα; endeigma) refers to proof and verification something is true. Righteous (δικαίας; dikaias) means just and proper. Judgment (κρίσεως; kriseos) is a legal verdict, sentence and decision in a court of justice. What do these apparent legal and judicial terms have to do with the suffering of, and by, the believer in Christ?

Believers in Christ will suffer because of their faith, hope and love for the Lord and for one another. This evidences the imputed righteousness God the Father credited to them by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26; 4:1-25; 5:1-5).

“This is the “righteous judgment of God” presented in 2 Thessalonians 1:5. It is righteous for God to consider us worthy of His kingdom for which we suffer because we are in Christ and Christ’s worth is ours. Our willingness to suffer for the sake of Jesus, then, confirms the justice of God’s declaration because it demonstrates that we have put our faith in Jesus (James 2:14–26). God is just to declare righteous all those who receive the righteousness of Jesus through faith in Him alone, and our suffering for His sake confirms that we have received that righteousness through faith,” comments Dr. R. C. Sproul.

“That you may be considered worthy of the kingdom of God,” The extended phrase “you may be considered worthy” (καταξιωθῆναι; kataxiothenai) means to be deserving of merit and value. No sinner should consider themselves worthy of God’s grace and mercy. The moment we believe we deserve God’s grace and mercy is when we cease to understand grace and mercy. However, it is because of God’s grace and mercy in Christ that He counts believers worthy and valuable.

The kingdom (βασιλείας; basileias) of God (θεοῦ; theou) is God the Father’s sole rule and reign over His creation. It is an authority to rule solely originating from Him and is solely sourced in Him. The believer’s submission to God’s rule and reign, even in the midst of personal suffering, evidences such an individual is a member of the kingdom of God and God is truly their King.

“Paul clearly does not mean that by our suffering we make ourselves worthy of God’s kingdom in the sense of meriting our citizenship in heaven. We are saved by grace through faith, not our own good works (Eph. 2:8–9). The only One worthy of God’s kingdom is Christ, who merited that kingdom for Himself through His perfect life, death, and resurrection (Rom. 3:21–4:25; 5:12–21),” continues Dr. Sproul.

“However, when we trust in Christ alone for salvation, we become worthy of God’s kingdom because Jesus’ perfection is put on our accounts. In other words, Christ’s good works are imputed to us, God sees those works, and He declares us righteous and worthy of heaven (2 Cor. 5:21).”

Believers in Christ become imputably worthy because Jesus Christ is inherently and eternally worthy (Rev. 5:6-14). We imputably receive the worthiness of Christ as our own. This is justification (Rom. 5:1).

“A life worthy of God (I Thess. 2:12), of God’s calling (2 Thess. 1:11; Eph. 4:1), of the Lord (Col. 1:10), of the Gospel (Phil. 1:27-28), or of the kingdom (2 Thess. 1:5) is a life of patient, joyful discipleship even in the face of life-threatening abuse from those hostile to the faith (Matt. 5:10-12; Acts 5:41). Such lives are sure evidence that God’s judgment is right,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord, even in the midst of your suffering. He counts you worthy in Christ.

Soli deo Gloria!

¹⁷ “And say to Archippus, “See that you fulfill the ministry that you have received in the Lord.” ¹⁸ I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.” (Colossians 4:17–18 (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 Archippus.

References to Archippus are found in two biblical texts. He was a contemporary of Paul with whom the apostle encouraged to fulfill his ministry (Col 4:17) and referred to as a “fellow soldier” (Phlm. 1:2).

From today’s featured biblical text, to fulfill (πληροῖς; plerois) means to presently, actively and personally complete or finish a task or work. The task the Apostle Paul had in mind was Archippus’ ministry (διακονίαν; diakonian) or service. Paul mentioned nothing specific other than Archippus’ received (παρέλαβες; parelabes) this appointment from the Lord Jesus Christ.  

Was Archippus lazy or not doing his due diligence? This doubtful in light of what Paul said about him in his letter to Philemon. Paul called Archippus a ‘fellow-solider’ (συστρατιώτῃ; systratiote). This refers to an individual who struggles alongside another and who is an arduous or hard worker. This is a fitting compliment for anyone to receive who serves the Lord.

“Archippus was a member of the family of Philemon who lived in Colossae, and at whose home the church was accustomed to gather for worship. In Philemon 2 the apostle bestows on him the signal honor of calling him “our fellow-soldier.” As he was probably the son of Philemon and Apphia he cannot have been very old,” explains Dr. William Hendriksen.

“Paul tells the church of Colossae to say to Archippus, Attend to the ministry which you have received in the Lord, that you fulfil it. Nothing further is said about the nature of this “ministry.” Nor are we told why Archippus had to be thus admonished. Some have thought that the reason was that he lacked diligence or energy, that he was somewhat on the lazy side, always postponing to the indefinite future (“mañana”) the tasks that needed immediate attention. The objection to this theory is that in that case Paul would hardly have called him “our fellow-soldier.”

Finally, Paul acknowledged he personally wrote to the Colossians. He did not use a secretary to compose the entire letter. He wanted the church to know this correspondence came from him.

The apostle then said, “Remember my chains.” To remember (μνημονεύετέ; mnemoneuete) is a present, active command to the entire church. It meant to continuously, actively and obediently keep thinking about Paul’s imprisonment or chains (δεσμῶν; desmon). Chains may also mean incapacity or illness. Paul’s final words to the Colossians was “Grace be with you.”

“In this shortest possible form the benediction is also found in 1 Tim. 6:21 (cf. 2 Tim. 4:22b). But though brief it is rich in meaning, for grace is the greatest and most basic blessing of all. It is God’s favor in Christ to the undeserving, transforming their hearts and lives and leading them on to glory. The apostle, who in his opening salutation had spoken of grace (followed by peace), now closes this letter by again authoritatively pronouncing this grace (note the article; hence really “the grace”) upon the believers in Colossae,” concludes Dr. Hendriksen.

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

Soli deo Gloria!

³ “We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. ⁴ Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring.” (2 Thessalonians 1:3–4 (ESV)

“Do not boast about tomorrow, for you do not know what a day may bring. ² Let another praise you, and not your own mouth; a stranger, and not your own lips.” (Proverbs 27:1–2 (ESV)

²³ “Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” (Jeremiah 9:23–24 (ESV)

²⁶ “For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. ²⁷ But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; ²⁸ God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, ²⁹ so that no human being might boast in the presence of God. ³⁰ And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, ³¹ so that, as it is written, “Let the one who boasts, boast in the Lord.”  (1 Corinthians 1:26–31 (ESV)

The Thessalonian believers possessed an abundantly growing faith and increasing love for one another (2 Thess. 1:3). Therefore, the Holy Spirit prompted the Apostle Paul to boast about their faith and love. Paul boasted of the church not only to them, but also to all the other churches of God. What does it mean to biblically boast?  

To boast (ἐγκαυχᾶσθαι; enkauchastai) is a present, middle, infinitive verb. It means “to express an unusually high degree of confidence in someone or something being exceptionally noteworthy.^[1] Paul. Silas and Timothy were personally impressed and encouraged by the Thessalonians’ faith and love. They took appropriate pride in the church’s practical holiness and by doing so were implementing the principle found in Proverbs 27:2.

The church displayed their steadfastness and faith while in the midst of persecution (διωγμοῖς; diogmois) and affliction (θλίψεσιν; thlipesin). Persecution refers to harassment while affliction means suffering and distress. These believers in Christ were experiencing harassment and suffering for their love and faith in Christ.

However, while in the midst of this harassment and distress, they endured (ἀνέχεσθε; anechesthe). They were presently, personally and collectively bearing up with and patiently resting in the Lord. They displayed the principles articulated by James and Peter.

² “Count it all joy, my brothers, when you meet trials of various kinds, ³ for you know that the testing of your faith produces steadfastness. ⁴ And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (James 1:2–4 (ESV)

³ “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, ⁴ to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, ⁵ who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. ⁶ In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, ⁷ so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.” (1 Peter 1:3–7 (ESV)

“Paul commended the Thessalonian Christians for their faith, love, and hope in his first epistle to them (1 Thess. 1:2–3), and he does the same thing in his second epistle (2 Thess. 1:3–4). Of course, Paul does not use the word hope in today’s passage, but he does speak of the Thessalonian Christians’ “steadfastness” (v. 4), using the same Greek word found in the expression “steadfastness of hope” in 1 Thessalonians 1:3. Paul clearly understands that the Thessalonians’ steadfastness amid persecution is grounded in their hope, so we should see Paul thanking God for the faith, hope, and love of the Thessalonians in his second letter to them. As faith, hope, and love are the three cardinal Christian virtues (1 Cor. 13:13), may it be that others can thank God for their presence in our lives as well,” explains Dr. R. C. Sproul

“Finally, in today’s passage the Apostle says that he boasted about the Thessalonians for their virtues. This was not unseemly, for the presence of any virtues is possible only by the work of God. By boasting in the Thessalonians, Paul boasts in what the Lord had done in them (1 Thess. 2:13; James 1:18).”

Have a blessed day in the Lord as we all seek to have steadfastness and faith while experiencing trials. May we not boast of ourselves, but of others.

Soli deo Gloria!   

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^[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 430.

³ We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.” (2 Thessalonians 1:3 (ESV)

In the Apostle Paul’s first letter to the Thessalonian he, along with Silas and Timothy, commented on the church’s “work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1 Thessalonians 1:3 (ESV). They were thankful to the Lord for the believer’s spiritual progress.  

Therefore, it is good to read and hear the Thessalonian believers were continuing in their faith, love and hope. Even though Paul did not include the phrase “steadfastness of hope” in today’s featured text, it undoubtedly continued due to their growing faith and increasing love. The believers’ confidence, or hope, in God’s character and promises displays itself by faith in God and love for the saints (2 Thess. 2:16).

Paul referred to the missionary trio’s prayers on behalf of the Thessalonians. He wrote, “We ought always to give thanks to God for you, brothers, as is right.” These prayers were collectively done. Paul, Silas and Timothy were all involved in praying for these believers. The prayers were actively done. The prayers were also continuously done. The phrase “we ought” (ὀφείλομεν; opheilomen), a present, active, plural verb, supports these observations.

These three men were also under obligation to give thanks (Εὐχαριστεῖν; eucharistein), a present, active infinitive verb. They prayerfully expressed their gratitude presently, actively and infinitely for the Thessalonians. .

Their prayers of gratitude were explicitly given to God (θεῷ; theo). This is always to be the case. Prayer should contain adoration, confession, thanksgiving and supplication. All four are necessary components for an effective and God honoring prayer life. As Paul said, “as is right” (ἄξιόν ἐστιν; axion estin). This means prayer is presently, actively, and truthfully proper, fitting and expected of believers in Christ. 

Dr. William Hendriksen states, “They feel impelled to express their gratitude to God. They cannot do otherwise. And this subjective necessity is in harmony with the objective necessity: “as is fitting” (ἄξιον).^[1]

Do we mentally, emotionally and volitionally have the same sense of obligation and compulsion to pray for one another? Are we prone to give thanks to God for the believers in our lives? What was right for Paul, Silas and Timothy is also right for believers in Christ today.

Why were Paul, Silas and Timothy thankful to God for these believers? First, their faith was abundantly growing.Faith (πίστις; pistis) is a commitment to, a trust in, a dependence upon and a worship of the One, True God and Father, by the person and work of the Lord Jesus Christ, through the person and presence of the Holy Spirit.

The Thessalonian’s faith was growing abundantly (ὑπεραυξάνει; hyperauxanei). This means their faith was presently, actively and singularly flourishing and increasing beyond measure. This was an answer to Paul’s previous prayer (I Thess. 3:12; 4:1, 10). This idea also parallels the Apostle Peter’s words to other believers in Christ in his second epistle.

¹⁷ “You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. ¹⁸ But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.” (2 Peter 3:17–18 (ESV)

The church’s love for one another was also increasing. Love (ἀγάπη; agape) is self-sacrificial love of the will. Biblically, it is the highest expression of love. This sacrificial love is to be the hallmark of the church (I John 2:9-11; 4:7-12) and it must increase (πλεονάζει; pleonazei). This means the believer’s love must presently, actively, truthfully and singularly multiply, abound and grow. There is never enough godly love to go around.

The overall tone of the text is one of exuberant joy and elation. This healthy church continues to be healthy and is progressively becoming healthier. The Apostle Paul and his companions could not be happier.

Do you have such joy and elation when you think of your church? Are your fellow believers abundantly growing in their faith and increasing in love for others? How are people displaying these two characteristics of biblical Christianity? Pray such spiritual growth begins and thank God when it does and continues.

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

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), 154.

“Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ: ² Grace to you and peace from God our Father and the Lord Jesus Christ.” (2 Thessalonians 1:1–2 (ESV)

A salutation is a greeting immediately preceding the contents of a letter. It may contain various introductory words such as “good morning,” or even the word “greetings.” Today’s text is Paul’s salutation to the Thessalonians believers in Christ. It parallels in many ways the salutation from his first epistle to the church.

As was the case with I Thessalonians, Paul, along with Silas and Timothy, were again reaching out to the believers in Christ who dwelt in the city. 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; 2 Tim. 1:3-5). Paul and Silas recruited 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 apostle referred to him as “my true child in the faith” (I Tim.1:2) and his “beloved child” (2 Tim. 1:2).

Paul wrote to the church (ἐκκλησίᾳ; ekklesia) of the Thessalonians, referring to a congregation of Christians who integrated with one another religiously and socially. The church’s existence was based upon a well-defined covenant relationship with the One, True God of the Scriptures who justified, redeemed and reconciled them to Himself by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26; 5:1-10; 2 Cor. 5:17-21; Eph. 2:1-10). 

Paul said the church was “in God our 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 He justified, redeemed and reconciled through Jesus Christ.  

The phrase “Lord Jesus Christ” is as 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; Christo) 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 climaxed 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. God the Father and the Lord Jesus Christ were the source of both grace and peace.

What was true for the Thessalonian believers historically, is the same truth for the church of Jesus Christ today. Grace and peace are still only sourced and received from God the Father and the Lord Jesus Christ and are personally applied to the sinner by grace alone through God-given faith alone to the glory of God alone.

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

Soli deo Gloria!

“These letters make important contributions to our knowledge of eschatology.” — D. A. Carson & Douglas J. Moo -An Introduction to the New Testament.

I often wait with eager anticipation for a sequel to a favorite film, or the next episode or season in a television series. Mixed with this is a concern the new installment will not be as good as the first. Sometimes, that happens. Other times, the sequel is as good, if not better, than the original.  

The same may be said about written communication from a friend. I remember when letters or greeting cards were mailed and it could be days or weeks before you received a written reply; if any. Today, with emails, texts, X and Instagram, you may receive, or respond, to someone’s thoughts put into words; there’s and yours.

It is with this in mind we begin studying the Apostle Paul’s second letter to the Thessalonian church. It is most likely Paul wrote this second letter, or sequel if you will, shortly after the first epistle. It appears the Thessalonians believers did not have to wait very long to again hear from Paul, Silas and Timothy.  

The following introductory information is accessed from Dr. Thomas L. Constable, “2 Thessalonians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 712–713.

The Writer of the Epistle.

This letter claims to have been written by Paul, who wrote 1 Thessalonians under the inspiration of the Holy Spirit (cf. 1 Thes. 1:1). There are no indications among the writings of the early church fathers who lived during and after Paul’s lifetime that anyone questioned the authenticity of this letter’s claim. In fact, several fathers mentioned the Pauline authorship of this epistle in their writings. Not until early in the 19th century were various questions raised about authorship. They came from rationalistic critics who refused to accept the Bible’s claim to divine inspiration. But critical questions have not proven devastating because the authenticity of this and other New Testament books has been demonstrable through the ages.

The Place of Writing.

Almost all conservative scholars believe that 2 Thessalonians was written from Corinth. The basis for this conclusion is that Paul, Silas, and Timothy were present together in Corinth (Acts 18:5). They are not referred to in the Bible as being together thereafter, though they might have been. Since 1 Thessalonians was written from Corinth (see Introduction to 1 Thes.), and since the topics treated in the second epistle seem to grow out of situations alluded to in the first epistle and reflect a very similar situation in the Thessalonian church, Corinth seems the logical site of composition.

The Date of Writing.

For the reasons mentioned above, it appears that 2 Thessalonians was written quite soon after 1 Thessalonians, perhaps within 12 months. This would place the date of composition in the early a.d. 50s and would make this epistle the third of Paul’s canonical writings (assuming Galatians was his first).

The Occasion and Purpose for Writing.

The epistle gives evidence that Paul had recently heard news about conditions in the church. Probably this information came to him from the messenger who delivered 1 Thessalonians and returned to Corinth. Perhaps other people who had news of the church informed the three missionaries (Paul, Silas, and Timothy) also. Some of the news was good: the Thessalonians were continuing to grow and to remain faithful to Christ in spite of persecution. But some was bad: false teaching concerning the day of the Lord had entered the church and was causing confusion and leading some of the Christians to quit their jobs in expectation of the Lord’s return.

In view of these reports Paul felt constrained to write this epistle. He commended his children in the faith for their growth, corrected their doctrinal error about the day of the Lord, and warned of its consequences.

I pray this study of 2 Thessalonians will be instructive and edifying for all of us. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

²⁵ Brothers, pray for us. ²⁶ Greet all the brothers with a holy kiss. ²⁷ I put you under oath before the Lord to have this letter read to all the brothers. ²⁸ The grace of our Lord Jesus Christ be with you.” (1 Thessalonians 5:25–28 (ESV)

“Don’t cry because it’s over. Smile because it happened.” — Dr. Seuss

“ I hate good-byes. I know what I need. I need more hellos.” — Charles M. Schulz

“Farewell! God knows when we shall meet again.” — William Shakespeare

“So long, farewell, auf wiedersehen, good night. I hate to go and leave this pretty sight. So long, farewell, auf wiedersehen, adieu. Adieu, adieu, to you and you and you.” – Oscar Hammerstein II

Have you ever told someone you loved goodbye without using the exact word? Perhaps saying “goodbye” was too final or too painful; perhaps more so for you than for them. Goodbye acknowledges a conclusion, a closing, a finish, a finale.

It may be a song; the crescendo and final chord to A Day in the Life by Lesson and McCartney for example. Or, it could be a concluding line of dialogue by one character to another in a favorite movie; “Here’s looking at you, kid.”  

The Apostle Paul wrote to a grieving church (I Thess. 4:13). There is a slight sense of sadness in the tone of Paul’s final words. He said goodbye without saying the word. Perhaps it was too final for him. Perhaps it was too painful for him. So, what did Paul finally say to this faithful church?

^“Brothers, pray for us.” The encourager requests encouragement; not only for himself but also for his companions Silas and Timothy (I Thess. 1:1). The missionary trio prayed for the Thessalonian church (3:6-13). Paul strongly requested the church to pray for them. Even regarding personal needs, the apostle’s commands continue.

Dr. R. C. Sproul says, “In 1 Thessalonians 5:25, Paul asks the Thessalonian Christians to pray for him and his companions. We tend to have high view of the Apostles, and rightly so. However, we err if we think that they were invincible or had no need of help in their mission. Paul relied on the intercession of his fellow Christians to sustain him in ministry.”

“Greet all the brothers with a holy kiss.” To greet (ἀσπάσασθε; aspasasthe) is an aorist middle, plural, and imperative verb. It is a total resolve to be personally, collectively and obediently followed. To greet means to welcome and be happy to see a fellow believer; brother or sister in Christ. This is to be done everywhere and at any appropriate time and occasion.

Therefore, when we see a fellow believer at church, the grocery store, at work, school, or in the community we are to be happy to see them, say hello to them, and not ignore them. We disobey this biblical command when we see a fellow believer walking down an aisle in a grocery store and we immediately turn around and go to another aisle in order to avoid any verbal or physical contact with this person. How do you feel when someone does such a thing to you?

The phrase holy kiss (φιλήματι ἁγίῳ; philemati hagio) refers to a special expression of affection and appreciation. This act is not to be done sensually but rather purely and divinely.

“Scripture often calls us to show love to one another in the church and gives us practical ways to do so (e.g., John 13:34–35; Gal. 6:2). One way we can love each other is with affectionate greetings. This does not necessarily require a kiss, for acceptable greetings vary from culture to culture. A handshake, hug, or other expression of camaraderie can be appropriate,” comments Dr. Sproul.

“I put you under oath before the Lord to have this letter read to all the brothers.” To place someone under oath (ἐνορκίζω; enorkizo) requires an individual, or individuals, to fulfill a task or responsibility. The Thessalonian church leaders were to presently, actively, collectively and obediently read Paul’s letter to all the believers in the city. Presumably this meant to read the letter aloud so all could hear.

“The Apostle wanted all the Christians in Thessalonica to hear his instruction because of its authority for every believer (2 Tim. 3:16–17). He intended his words to be preserved by the church, and we must continue to do this until Christ returns,” continues Dr. Sproul.

As a final benediction, the Apostle Paul, Silas and Timothy concluded their letter as they initiated it. “The grace of our Lord Jesus Christ be with you.” (Cf. 1:1). Grace (χάρις; charis) refers to God’s unmerited favor. It is solely sourced, in the context, from the person and work of the Lord Jesus Christ. This was how Paul and his faithful companions chose to concluded the letter by the prompting of the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21).

“Paul ends his epistle by calling for the grace of the Lord Jesus Christ to be with the Thessalonians (1 Thess. 5:28). This is a fitting prayer, for the Thessalonians were trophies of grace won by the Savior. Their firm belief in the gospel and their turning from idols proved that divine grace had given them spiritual life (Ch. 1). This same grace fueled Paul’s ministry among the Thessalonians, for it drove him to seek God’s approval and moved the elect in Thessalonica to believe the Apostle’s preaching even though doing so brought much affliction (Ch. 2). Our Lord’s grace preserved the Thessalonians in faith during Paul’s absence from them, and it guided them (and us) to flee sexual immorality and to work hard for the sake of the church’s witness (3:1–4:12). In His grace, Christ will bring all those who have rested in Him alone for salvation into the fullness of His blessings when He returns to consummate His kingdom and complete the transformation of His people that He has begun (4:13–5:28). We can count on God’s grace to do these things for us as well,” concludes Dr. Sproul.

Trusting the Lord has strengthened your faith by this study in I Thessalonians. May the Lord’s truth and grace always be found here. Have a blessed day in the Lord. Remember, this no goodbye, but until we meet again.

Soli deo Gloria!

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!