His Word Today

^11 “Therefore encourage one another and build one another up, just as you are doing. ¹² We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, ¹³ and to esteem them very highly in love because of their work. Be at peace among yourselves.” (1 Thessalonians 5:11–13 (ESV)

The following excerpt is taken from sermons preached by Gil Rugh, Senior Pastor at Indian Hills Community Church (IHCC) in Lincoln, NE. The text has been edited and condensed by IHCC staff and may contain some material from adjacent sermons in the series.

Paul closed this section of 1 Thessalonians exhorting us to “encourage one another, and build up one another.” The fact we can look forward to an eternity with Christ is to be an encouragement to us, and to those believers with whom we are in fellowship. We are to remind each other Christ is coming back to take us with Him, whether we are alive or dead. Nothing can keep us from being brought together with Him.

Beginning in verse 12, Paul addressed one of the key factors involved in the maturity of a church: godly leadership. Today, it seems that the first consideration of most churches is the size of the church. However, a church can be very large and not necessarily be a godly and biblical church. In like manner, a church can also be very small and not be godly. A church is only effective when it is operating in the manner that God has outlined, and is producing people who are characterized by godliness.

One of the major factors enabling a church to accomplish God’s purpose is godly leadership. There are three factors involved in developing a godly church: sound biblical teaching, godly leadership, and service to other believers. When these three factors are working together, the church will be operating in the manner that God has intended.

The first area of responsibility, where a leader is to toil, is where they “have charge over you.” Literally, this phrase means “standing before.” The leaders in the church are to be standing before us, assuming responsibility for our leadership. 1 Timothy illustrates this truth. In describing the qualifications of a leader, or elder, Paul says, “He must be one who manages his own household well… (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Timothy 3:4-5). The word “manages” is the same word used for “charge” in 1 Thessalonians 5:12, indicating the responsibility the leaders have in standing over us. (See also 1 Timothy 3:12, 5:17)

Secondly, the expression “in the Lord” shows clearly that this appointment is not a human one. Instead, it is based upon our relationship with the Lord. A leader is appointed over the body by virtue of being in Christ. This points out the importance of the church in functioning biblically regarding leadership. Why? Rebellion against God’s appointed leaders is rebellion against God, Himself. One cannot be a spiritual man or woman and be in rebellion against God’s appointed leaders. This encompasses every facet of leadership that is outlined in the Bible, including the leadership of the man in the household, and the political leadership that God has placed over society. Now, of course our obedience to the Lord comes first. If a leader in any realm asks us to act contrary to the Word, we must disobey. But in most cases, rebellion against a leader occurs, not because of theology, but because of personality.

The third area leaders are to be laboring in is “admonish.” This word means “to put in the mind.” The great Greek scholar A.C. Robertson said, regarding this word, “it means ‘to put sense into the head of the people.’ ” Leaders are responsible for educating the people in their knowledge of the Word of God. In the context of verse 12, they are to be calling attention to our shortcomings and failures, correcting our faulty behavior.

In verse 13. Paul says, “and that you esteem them very highly in love because of their work. Live in peace with one another.” We are to “esteem” them, or to hold them in “high regard.” You may think, “that seems obvious. I wonder why Paul wrote this instruction?” The worldly pattern, when leadership is exercised, is to ridicule, and complain about the leadership that is in place. The flesh reacts to leadership by rebelling against the very leaders they may have elected. The danger is this behavior creeps into the church as well. Soon, we begin to view the leaders in the church with distrust and suspicion. But Paul says we are to hold them in “esteem.”

Paul used the expression “in love.” This phrase helps to understand what our attitude is to be. Love causes us to value and esteem others beyond all realism. Have you ever been in love? Did you ever listen to someone describe someone they love? Do they tell you about all their negative qualities? No! They look beyond the faults. They only see the good points about that person. This is what Paul is referring. We need to look at our leaders in love, and appreciate them beyond all reason.

Paul continued “…because of their work.” This phrase puts our love in perspective. We are not to love our leaders because of their wonderful, shiny personality. It has nothing to do with personality. We are to love them “because of their work” This is a reminder that it is the Spirit of God who has placed them over the body, and we are to recognize and appreciate their value. It doesn’t matter if you relate to your leaders as people, or not. The appreciation is to come because of their work for the Lord.

Finally, Paul said “…live in peace with one another.” Paul’s tone changes, from a request to an imperative. He is giving a command. We must connect this command with the proper context. What it shows is the importance of a proper attitude toward leadership for maintaining peace in the body. If the body does not have a proper attitude toward its leaders, peace in the body will not be accomplished. When the body responds properly to the leadership over the body, the leaders are able to perform better than they would have otherwise because the church is functioning in a biblical way.

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

Soli deo Gloria!

^11 “Therefore encourage one another and build one another up, just as you are doing. ¹² We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, ¹³ and to esteem them very highly in love because of their work. Be at peace among yourselves.” (1 Thessalonians 5:11–13 (ESV)

What impact should the truth of God’s salvation by grace alone, through faith alone in the person and work of Jesus Christ alone have on us personally and upon the church? Paul provided two very important disciplines in which believers are to engage because of our salvation. We are to encourage and build up one another.

To encourage (παρακαλεῖτε; parakaleite) means to implore, urge and exhort. It may even mean to console a fellow Christian who is hurting. This is a present, active, imperative, plural verb. This means all believers are to presently actively, obediently and collectively encourage each other. This is a command from God.

To build up (οἰκοδομεῖτε; oikodomeite) means to strengthen someone. It also is a present, active, imperative, plural verb. God commands us to make others more able to serve the Lord.

What must have encouraged and strengthened Paul was the Thessalonians were already encouraging and building up one another. It always does a pastor’s heart good when God’s people are doing what God commands them to do.

However, not only are believers in Christ to encourage and strengthen one another, they are also to do so on behalf of their pastors and elders. These local church leaders need encouragement and strength just as others do within a congregation.

The Apostle Paul mentioned three specific ways a church congregation can encourage and strengthen their pastors and elders. It is by respect, love and peace.

“We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you.” Paul, Silas and Timothy are in unity when they asked, begged, and urged the Thessalonians to treat their church leaders well with respect. They did not command them to do so, but rather requested they do so.   

“The church leaders are probably the elders of the church in view of how they were described by Paul. These were men who worked hard to provide pastoral care for the flock, probably in their spare time since in the early church local church leaders often carried full-time jobs outside the church. These leaders are further described as being over you in the Lord. They had positions of spiritual leadership in the church and were responsible to God for those under their care (cf. Heb. 13:17). This responsibility included providing admonition as needed,” explains commentator Dr. Thomas Constable in the Bible Knowledge Commentary.

To respect (εἰδέναι; eidenai) means to honor and to know. Not only are believers to know their pastors and elders but also to honor and respect them for their work on behalf of Christ and the church. Paul used the plural form to indicate there were several leaders; a plurality of elders is in view (Acts 20:17-35; Phil. 1:1).  

Labor (κοπιῶντας; kopiontas) is a present, active, plural participle. These men were individuals who consistently, actively, and collectively worked hard among the Thessalonian church. They were over (προϊσταμένους; proistamenos) or leading, guiding and directing the church. They did so consistently, personally and collectively. In other words, these church leaders worked hard at guiding and leading the church in godliness and holiness.

These leaders also admonished (νουθετοῦντας; nouthetountas) the believers. They taught, instructed and warned them consistently, actively and collectively. This is what these elders did. This is what elders are to do. This is why the church is to respect them.

Believers in Christ are not only to respect their church leaders, but also “to esteem them very highly in love because of their work.”

To esteem (ἡγεῖσθαι; hegeisthai) means to presently, personally and infinitely hold an opinion of judgment on something or someone. The opinion the church is to have regarding pastors and elders is to be very highly (ὑπερεκπερισσοῦ; hyperekperissou) or extremely in love (ἀγάπῃ; agape). This refers to a self- sacrificial love of the will. Believers are to have a great affection for these individuals as a response to their work among them.

“Be at peace among yourselves.” The church encourages and strengthens their pastors and elders by respecting and loving them, but also by being at peace among themselves (εἰρηνεύετε; eireneuete). Believers are to presently, actively, collectively and obediently behave and live in harmony with one another. This is not a request but rather a command.

“In connection with what immediately precedes, this must mean, “Stop your carping. Instead of continually criticizing the leaders, follow their directions, so that peace (here: absence of dissension) results,” comments Dr. William Hendriksen.

“First Thessalonians 5:12–13 tells us “to respect those who labor among you and are over you in the Lord and admonish you.” Paul describes how we are to act with respect to church leaders, particularly elders. Although all believers are equal with respect to the benefits of salvation (Gal. 3:28–29), Christians do not all possess the same authority in the church. God has ordained that the church appoint godly men to govern His church, elders who will teach, preach, and pray for the congregation. Elders are tasked with settling church disputes, issuing authoritative teaching, and carrying out discipline (Acts 6:1–4; 15:1–35; 1 Tim. 3:1–7). These elders must not lord their authority over the church but instead must labor “among” us, doing their work as fellow believers and not apart from the people (1 Thess. 5:12). In turn, those who are not elders are “to esteem them very highly in love because of their work” (v. 13). We are to do our best to make the job of our church elders easy, respecting their authority and following their lead unless they are commanding evident sin,” explains Dr. R. C. Sproul.

“Respect for church elders is in view primarily in today’s passage, but Paul’s admonitions apply also to deacons and others who exercise leadership roles in the congregation. We must esteem our church leaders in love, not gossiping about them or refusing to follow their lead. Instead, we are to trust their guidance, heeding their instruction unless it clearly goes against God’s Word. Let us love our church leaders in this way.”

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

Soli deo Gloria!

⁹ For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, ¹⁰ who died for us so that whether we are awake or asleep we might live with him. ¹¹ Therefore encourage one another and build one another up, just as you are doing.” (1 Thessalonians 5:9–11 (ESV)

The Apostle Paul declared to the Thessalonian believers the Lord was a God of wrath and judgment on account of sin. However, the apostle also shared there is salvation from God the Father’s wrath through the Lord Jesus Christ. What impact should the truth of God’s salvation by grace alone, through faith alone in the person and work of Jesus Christ alone have on us personally and upon the church?

Paul provided two very important disciplines in which believers are to engage in because of our salvation. We are to encourage and build up one another.

Frequently, new believers in Christ often ask me if it is necessary for them to begin attending a local church. They speculate they can worship the Lord independently of other believers in Christ. In other words, there are those who do not think they need the church. They are mistaken.

Each believer is a member of the church; universally and locally. Our universal church membership occurred at conversion (I Cor. 12). Our local church membership begins with participation in a local church’s worship services, ministries and submission to its elders (Heb. 13:7, 17). God calls us to encourage and build up fellow believers, wherever and whenever we can.

To encourage (παρακαλεῖτε; parakaleite) means to implore, urge and exhort. It may even mean to console a fellow Christian who is hurting. This is a present, active, imperative, plural verb. This means all believers are to presently actively, obediently and collectively encourage each other. This is a command from God.

To build up (οἰκοδομεῖτε; oikodomeite) means to strengthen someone. It also is a present, active, imperative, plural verb. God commands us to actively, obediently, and collectively assist fellow believers in serving the Lord.

What must have encouraged and strengthened Paul was the Thessalonians were already encouraging and building up one another. It always does a pastor’s heart good when God’s people are doing what God commands them to do.

“The relation between 5:10 and 11 is a close parallel to that between 4:17 and 18. Just as in chapter 4 the clause, “And so shall we always be with the Lord” was followed by “Therefore encourage one another with these words,” so here in chapter 5 the clause “In order that … we may live in fellowship with him” is followed by Therefore encourage one another and build up one the other, as in fact you are doing,” states Dr. William Hendriksen.

“That last expression, “as in fact you are doing” has been explained in connection with 4:10. By instructing one another and by encouraging one another with the comfort which is found in the preceding paragraph (such comfort as is contained in assurances like “You are not in darkness,” “You are all sons of day,” “For God did not appoint us for wrath but for the obtaining of salvation through our Lord Jesus Christ … in order that we may live in fellowship with him”), believers at Thessalonica will be doing very valuable personal work: building up one another; for the church and also the individual believer is God’s edifice, God’s temple, 1 Cor. 6:19.”

Who has encouraged and strengthened you in your walk of faith? Who have you encouraged and strengthened in their walk of faith?

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

Soli deo Gloria!

“Luke the beloved physician greets you, as does Demas.” (Colossians 4:14 (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 may be identified as superstar-less servants. For the next several weeks, we’ll discover some insights from Paul about his many companions. Today, it is Luke and Demas.  

Regarding leadership, it is often said it does not matter as much how you begin but rather how you finish.

“My legacy doesn’t matter. It isn’t important that I be remembered. It’s important that when I stand before the Lord, he says, ‘Well done, good and faithful servant.’ I want to finish strong.” — Dr. James Dobson, Focus on the Family

“You have to expect things of yourself before you can do them.” — Michael Jordan

“Success is not final; failure is not fatal. It is the courage to continue that counts.” – Winston Churchill

The Scriptures contain many examples of individuals who finished strong and others who did not. In today’s brief biblical text, the Apostle Paul mentioned Luke and Demas. They provide a striking contrast illustrating the difference between how you begin vs. how you finish.

Paul referred to Luke as the beloved physician. Paul had a deep affection of the will towards this individual he identified as a healer and doctor. Luke was Paul’s missionary companion, author of the third Gospel and the Acts of the Apostles.

“Luke and Paul had much in common. Both were educated men, men of culture. Both were big-hearted, broad-minded, sympathetic. Both were believers and missionaries,” explains Dr. William Hendriksen.

There is much we can learn about Luke from his two-volume work. The preface to the Gospel indicates that Luke was not an eyewitness or immediate disciple of the Lord. Luke states that he had carried out extensive research and had written an orderly account about Jesus (Luke 1:1-4). The exceptional feature of Luke’s work is the Acts of the Apostles which serves as a sequel to his Gospel.

The two volumes, Luke and Acts, display the fulfillment of Isaiah’s prophecies about the incarnation of the Lord Jesus Christ and the proclamation of the gospel to the ends of the earth. Scholars refer to the inclusion of the Gentiles as Luke’s salvific concern for all humanity (Luke 2:14; 24:47).

“The Gospel of Luke displays a keen interest in individuals, social outcasts, women, children, and social relationships, especially situations involving poverty or wealth. This Gospel has a special stress on prayer and the Holy Spirit, which results in a striking note of joyfulness and praise. These features tell us something about Luke as a person and his understanding of Christianity,” explains Dr. Walter Elwell in the Tyndale Bible Dictionary.

“If Luke is accepted as the companion of Paul, then the “we” passages of Acts disclose that Luke was in Philippi (possibly his hometown) when he first joined Paul (Acts 16:10–17). Then he later rejoined Paul when the latter returned to Philippi (20:5–15). Luke then journeyed with Paul on his way to Jerusalem and stayed with Philip at Caesarea (21:1–18). Then, after Paul’s two-year imprisonment in Caesarea, Luke sailed with him to Rome (27:1–28:16).”

Other references about Luke in the epistles of Paul (Col 4:14; 2 Tm 4:11; Phlm 1:24) provide valuable information. Colossians 4:11 and 14 seem to indicate that Luke was a Gentile and a physician. The latter is supported, but not proved, by the interest shown by Luke in medical matters (Luke 4:38; 5:12; 8:43). Early tradition says Luke was a physician in Antioch and wrote his Gospel in Achaia dying at the age of 84.

Today’s text confirms Luke was at Rome with Paul, was a doctor and a person of good-natured personality. beloved by his Lord, by other believers, and by Paul. It is probable Luke knew Mark, the author the Gospel bearing his name.

“Note that he and Mark, who wrote the second Gospel, were together in Rome. It is not at all surprising but gratifying that in spite of lengthy arguments to the contrary, thoroughly conservative scholarship is more and more arriving at the conclusion that in composing his own Gospel Luke made use of Mark’s as one of his sources,” explains Dr. Hendriksen.

“And it is from Rome during this, Paul’s first, Roman imprisonment, that he is sending his greetings to the Colossians and also to Philemon. Later, the apostle, experiencing his second and final Roman imprisonment, would write these touching words, “Luke is the only one with me” (2 Tim. 4:11a). This would be followed by, “Pick up Mark and bring him with you.…”

Demas offers a sobering contrast to Luke. Demas was also a fellow-worker (Philem. 24). Paul wanted Demas to be remembered by the church in Colossae and to Philemon.

“Paul does not yet know that one day this man will be a deep disappointment to him, and that with reference to this assistant in the gospel-ministry he will, during his second Roman imprisonment, write these plaintive words, ‘Demas has deserted me, because he fell in love with the present world, and has gone to Thessalonica’ (2 Tim. 4:10). And with that tragic statement Demas will disappear from sacred history,” states Dr. Hendriksen.

When do begin to follow Christ as your Savior and Lord? How is the journey going for you? Are you resolved to finish strong striving to be more like Luke rather than Demas? May the LORD provide us the strength in the holy pursuance of fighting the good fight, finishing the race, and keeping the faith (2 Tim. 4:7).

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

Soli deo Gloria!

⁹ For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, ¹⁰ who died for us so that whether we are awake or asleep we might live with him. ¹¹ Therefore encourage one another and build one another up, just as you are doing.” (1 Thessalonians 5:9–11 (ESV)

The Apostle Paul declared to the Thessalonian believers the Lord was a God of wrath and judgment on account of sin. However, the apostle also shared there is salvation from God the Father’s wrath through the Lord Jesus Christ. Why is this the case? Isn’t it enough to just acknowledge the existence of God? Why is belief, trust, commitment and worship in Christ so necessary?

Paul provided the answer in four succinct words referring to the person and work of Jesus Christ. They are “Who died for us.” Jesus died for sinners like Paul, Silas, Timothy, the Thessalonians and us. Paul alluded to the doctrine of substitutionary atonement. This was not a question by the apostle, but rather a declarative statement.

The word died (ἀποθανόντος; apothanontos) refers to a physical death, though in the case of Christ, it involved significant spiritual implications. The grammar denotes a onetime death. The phrase “for us” (περὶ ἡμῶν; peri hemon) means “on behalf of sinners”. Clearly, Paul is teaching a substitutionary atoning death by Christ on behalf of sinners.

The doctrine of substitutionary atonement by Jesus Christ on the cross is central, or the crux, of biblical Christianity. Martin Luther called biblical Christianity a theology of the cross.

“The figure of a cross is the universal symbol of Christianity. The concept of atonement reaches back to the Old Testament where God set up a system by which the people of Israel could make atonement for their sins. To atone is to make amends, to set things right,” explains Dr. R. C. Sproul.

Why was there a need for Christ to die for us? It is because all humankind are sinners (Rom. 3:10-20, 23). All sin is committed against the one, true holy God. Therefore, an atonement must be made in order for sinners to have fellowship with God and to not suffer the wrath and judgment of God because of our sin. God views sin as a crime (Isaiah 53:5-6; Rom.4:24-25; Gal.1:3-4; Col. 1:13), a debt (Matt. 6:12; Col. 1:140, and an enmity (Rom. 5:10-11; Col. 1:21-22). Therefore, sinners are guilty of their crimes against God, spiritual debtors who cannot pay their debt to God, and enemies unable to reconcile themselves before God.

Consequently, sinners either bear the wrath of God themselves, or trust and rely upon a substitute who receives God the Father’s wrath in their place. Jesus Christ bore the wrath and punishment of God the Father “on behalf of” sinful human beings, like you and me.

The Old Testament covenant pronounced a curse upon any person who broke the law of God (Ezekiel 18:4, 20). On the cross, Jesus took not only took the curse upon Himself, but He also became “a curse for us” (Gal. 3:10-14). He was forsaken by the Father and experienced the full measure of hell on the cross (Rom. 3:21-26; Heb. 2:14-18; I John 2:1-2; 4:7-11). Therefore, believers in Christ do not face the wrath of God the Father because Jesus received the Father’s wrath on our behalf.

“A key phrase in the Bible regarding the Atonement is the phrase “on behalf of.” Jesus did not die for Himself, but for us. His suffering was vicarious. He was our substitute. He took our place in fulfilling the role of the Lamb of God who takes away the sin of the world (John 1:29; 2 Cor. 5:21),” states Dr. Sproul.

“Who died for us so that whether we are awake or asleep we might live with him.” This substitutionary atonement is efficient for elect believers in Christ; alive or dead. Physical death cannot render null and void eternal life in Christ, based upon His substitutionary death and bodily resurrection.

“When the apostle mentions the Lord Jesus Christ as the cause of our salvation, he immediately thinks of the Savior’s death for us, inasmuch as that is basic. This death concerns us. Literally we read, “… who died with reference to (περί) us (though there is also some textual support for another preposition, ὑπέρ, for the meaning of which see John 10:11. The Good Shepherd gave his life for the benefit of the sheep),” explains Dr. William Hendriksen.

The salvation, or deliverance, is in Christ alone. Christ alone provides justification in place of punishment, redemption in place of spiritual indebtedness, and reconciliation in place of enmity.

“Paul says “for us.” In this us he includes all believers, whether they be readers or writers or anyone else who can lay claim to the name believer. Specifically, he is thinking here of the same two groups which he has mentioned before (see on 4:13–18): the survivors and the departed ones. The purpose (or the result, it makes little difference in this connection) of Christ’s death for his own is that whether at his coming we be waking or sleeping the sleep of death (καθεύδωμεν cf. Mark 5:39), we may together live in fellowship with him,” states Dr. Hendriksen.

Has God brought you to the place in your mind, emotions and will (i.e. your soul) to receive Jesus Christ as your Savior and Lord because of His person and work on behalf of sinners like you? Will you repent of your sins and receive Christ today (John 1:12-13)?

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

Soli deo Gloria!

⁹ For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, ¹⁰ who died for us so that whether we are awake or asleep we might live with him. ¹¹ Therefore encourage one another and build one another up, just as you are doing.” (1 Thessalonians 5:9–11 (ESV)

Of all the attributes God possesses, one which generates significant debate, along with His sovereignty, is His wrath. Many religious individuals, including some true believers in Christ, emphasize the love of God while ignoring, or dismissing, the wrath of God. This is not wise for the Scriptures explicitly teach the God of the Bible is a wrathful God who punishes sin. Consider the following passages.

• Psalm 89:46 – “How long, O Lord? Will you hide yourself forever? How long will your wrath burn like fire?”
• Exodus 32:8–10 – “⁸ They have turned aside quickly out of the way that I commanded them. They have made for themselves a golden calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’ ” ⁹ And the Lord said to Moses, “I have seen this people, and behold, it is a stiff-necked people. ¹⁰ Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you.”
• Isaiah 13:9–13 – “⁹ Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. ¹⁰ For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. ¹¹ I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pomp of the arrogant, and lay low the pompous pride of the ruthless. ¹² I will make people more rare than fine gold, and mankind than the gold of Ophir. ¹³ Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the Lord of hosts in the day of his fierce anger.”
• Mark 3:4–5 – “⁴ And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. ⁵ And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.”
• Romans 1:18–21 – “¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. ¹⁹ For what can be known about God is plain to them, because God has shown it to them. ²⁰ For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So, they are without excuse. ²¹ For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.”  

“For God has not destined us for wrath.” Within the context of the Apostle’s Paul instruction on the coming (Parousia) of Jesus Christ, his reference to “wrath” may cause some readers of Scripture to presume the apostle referred to a temporal wrath on earth. Rather, Paul spoke of the Lord’s eternal wrath. Wrath (ὀργὴν; orgen) refers to fierce anger. The wrath of God is His holy and divine reaction against sin. Using anthropomorphic language, Paul called God’s wrath anger.

Paul stated God did not destine believers in Christ, including himself, Silas and Timothy, to His holy wrath. The word “destined” (ἔθετο; etheto) means to place, fix or arrange. It also means duty and destination. The believer’s destination is not the Lord’s eternal wrath against sin when Jesus Christ returns (I   Thess. 1:10; 2 Thess. 1:8-10).

“…but to obtain salvation through our Lord Jesus Christ,” Rather, believers in Christ have obtained (περιποίησιν; peripoiesen) or acquired the possession Paul referred to as salvation (σωτηρίας; soterias) or divine deliverance. The believer’s eternal destination is divine deliverance by grace alone, through faith alone in the person and work of Jesus Christ alone.

“Jesus is coming back to consummate His kingdom, and although we do not know exactly when that will happen, we do know that it could be at any moment. Paul reminds us of these great truths in 1 Thessalonians 4:13–5:3, and in 5:4–8 he unfolds what that means for Christians here and now. We are not to be like drunkards or children of the night who stumble about, unable to see what is coming and engaging in sinful behavior. Instead, we are to live as children of the light, men and women who understand that Jesus’ return is on the horizon and who put on the armor of God, growing in faith, hope, and love as we become more and more like Christ,” comments Dr. R. C. Sproul.

“It is fitting that we live in holiness in light of our eternal destiny. Paul emphasizes this in today’s passage when he says that we have been destined not for wrath but for salvation (1 Thess. 5:9). In one sense, we have already been saved, for we have been justified—declared righteous—in Christ, and that guarantees that all the benefits of the saving work of Jesus will be ours (Rom. 8:29–30). Yet, there is a sense in which we are waiting for the fullness of salvation, for we have not yet been glorified and we still war against sin in our bodies and spirits (Rom. 7). In Jesus, we are destined for salvation—for the full reception of redemption’s blessings—and since we will certainly enjoy these things if we are in Christ, we are to start preparing for that day now by striving for “the holiness without which no one will see the Lord” (Heb. 12:14).”

“We are destined not for wrath—eternal punishment—but for salvation because Christ has died for His people. And because Christ died and rose again, we will live with Him—be conscious of His blessing—whether we walk the earth or our bodies are in the grave. There is no truth more encouraging (1 Thess. 5:9–11),” concludes Dr. Sproul.

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

Soli deo Gloria!

⁶ So then let us not sleep, as others do, but let us keep awake and be sober. ⁷ For those who sleep, sleep at night, and those who get drunk, are drunk at night. ⁸ But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. “(1 Thessalonians 5:6–8 (ESV)

The Apostle Paul used three metaphors encouraging believers in Christ to prepare themselves for the coming (Parousia) of the Lord Jesus Christ. He wrote for the Thessalonians to not sleep, to be awake and to be sober. Obviously, Paul was not being literal in these instructions. What then did the apostle, and the Holy Spirit, mean by using these three metaphors and how did they apply in the early church and also the church today?

“So then let us not sleep, as others do ,.. For those who sleep, sleep at night.” Sleep (καθεύδωμεν; katheudomen) is a present, active verb. Depending upon the literary context, the verb sleep can mean one of three things. (1) to speak of natural sleep, (2) to refer to moral or spiritual inactivity, and (3) to refer to death. The second meaning concerning spiritual inactivity is what the Apostle Paul had in mind in today’s text. He encouraged the Thessalonian believers to not be spiritual inactive regarding the coming of Christ.   

Paul further indicated those who sleep, sleep at night. This metaphorically meant to be spiritually inactive continuously. The apostle cautioned believers to not be complacent in their walk with Christ; especially concerning the Lord’s glorious return of blessing and judgment.

“…but let us keep awake.” This phrase “let us keep awake” (γρηγορῶμεν; gregoromen) is also a present, active verb. It means to presently and actively be vigilant watchful and on the alert for the Lord’s return. It is the direct opposite behavior of the spiritual complacent and inactive.   

“…And be sober… those who get drunk, are drunk at night.” To be sober (νήφωμεν; nephomen) is also a present, active verb. It means to be sober-minded and to be well composed in one’s thinking. It is an attitude of self-restraint. To be drunk (μεθυσκόμενοι; methyskomenoi) means to be intoxicated and reckless.

Paul then provided a cause-and-effect application for all believers in Christ for all times. He wrote, “But since we belong to the day.” This is a preceding causal statement. It also serves as a contrast to those who are spiritually inactive and uninterested in the Lord’s coming. The apostle includes himself, Silas and Timothy into the equation.

To belong (ὄντες; ontes) means believers are to presently, actively and collectively possess certain characteristics, whether inherent or transitory—of Christlikeness. This is what believers in Christ are to be and not just do. Paul provided further detail of these Christlikeness characteristics later in this final chapter.

What, or to whom, do believers belong? We belong to the day (ἡμέρας; hemeras). This metaphorically continues the contrast between the drunken revelers of the night and the spiritually awake and aware Christians who labor for the Lord during the day.

It is because of this position, Paul encouraged all believers, including himself, to be presently and actively sober (νήφωμεν; nephomen). This is the effect portion of his encouragement. To be sober means to be, self-controlled, restrained and godly in behavior.  To do so requires the armor of God (Eph. 6:10-20). Paul mentioned only two pieces, but one suspects he had each item he listed to the Ephesians in his mind to the Thessalonians.

“By the exercise of calm and steadfast faith in and love for God in Christ—which in the midst of a wicked world becomes an aggressive testimony—the watchful and sober person wards off the poisonous arrows of temptation. He puts on faith (“a certain knowledge of God and of his promises … and a hearty confidence that all his sins are forgiven him for Christ’s sake”) and love (the yielding of the self to God, the object of his delight, in the spirit of joy and gratitude) just like a warrior would put on his breastplate,” comments Dr. William Hendriksen.

“Since salvation is here an eschatological concept, it is understandable that the apostle speaks about “the hope of salvation,” for hope ever looks to the future. It is the confident and firmly anchored assurance that the full inheritance will one day be ours.”

“The most important of these in the present context is the hope of salvation, and it rests on the conviction that believers have not been destined by God for the wrath that faces sinners but to receive salvation, here understood primarily as the future experience of deliverance from wrath. This deliverance is possible because of the death of Jesus for them. Paul does not explain here how it produces this effect, but elsewhere it is clear that Jesus has borne their sins and endured judgment on their behalf (Rom. 3:24–26; 2 Cor. 5:19–21). Consequently, they will share his life—and this will be true both for faithful believers who are still alive when he comes and for those who died trusting in Christ. With this hope before them, the readers should help one another by offering mutual encouragement and doing whatever else would help to make their faith strong,” states Dr. I Howard Marshall in the New Bible Commentary.

It is a good thing to be excited about the return of the Lord Jesus Christ. However, believers in Christ are also to be equally fervent for the spiritual tasks at hand in serving the Lord. This involves worship, evangelism, discipleship, fellowship and ministry. Remember, the Thessalonians were known for their work of faith, labor of love, and steadfastness of hope in the Lord Jesus (I Thess. 1:3). May this be also  said of us.

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

Soli deo Gloria!

⁶ So then let us not sleep, as others do, but let us keep awake and be sober. ⁷ For those who sleep, sleep at night, and those who get drunk, are drunk at night. ⁸ But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. “(1 Thessalonians 5:6–8 (ESV)

The Bible is literature containing various genres, or styles of writing. Examples of the Bible’s many genres include law, historical narrative, poetry, wisdom, prophecy, ancient bibliography, doctrinal epistles, and apocalyptic. Therefore, the interpreter of Scripture must be aware of these genres and the many figures of speech the Holy Spirit used when He produced the inerrant and inspired Word of God (2 Tim. 3:16-17; 2 Peter 1:20-21).

Today’s biblical text contains the figure of speech known as metaphor. A metaphor is a direct comparison or a figure of speech when a word or phrase is applied to an object or action to which it is not literally applicable: The Psalms and the Old Testament Wisdom literature contains many metaphors. A metaphor represents has a symbolic meaning referring to an abstract truth.

The Apostle Paul used three metaphors encouraging believers in Christ to prepare themselves for the coming (Parousia) of the Lord Jesus Christ. He wrote for the Thessalonians to not sleep, to be awake and to be sober. Obviously, Paul was not being literal in these instructions. What then did the apostle, and the Holy Spirit, mean by using these three metaphors and how did they apply in the early church and also the church today?

“So then let us not sleep, as others do ,.. For those who sleep, sleep at night.” Sleep (καθεύδωμεν; katheudomen) is a present, active verb. Depending upon the literary context, the verb sleep can mean one of three things. (1) to speak of natural sleep, (2) to refer to moral or spiritual inactivity, and (3) to refer to death. The second meaning concerning spiritual inactivity is what the Apostle Paul had in mind in today’s text. He encouraged the Thessalonian believers to not be spiritual inactive regarding the coming of Christ.   

“In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (TLB). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes, he will not find them sleeping (Mk 13:35–37; see also Matt.25:1–13; 26:40–46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, RSV); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, TLB),” comments Dr. Walter Elwell in the Tyndale Bible Dictionary.

“To sleep (cf. Mark 13:36; Eph. 5:14) means to live as if there will never be a judgment-day. Spiritual and moral laxity is indicated. Luke 12:45 pictures this condition vividly. So does the description of the foolish virgins, who had taken no oil in their vessels with their lamps (Matt. 25:3, 8). It means not to be prepared,” explains Dr. William Hendriksen.

Paul further indicated those who sleep, sleep at night. This metaphorically meant to be spiritually inactive continuously. The apostle cautioned believers to not be complacent in their walk with Christ; especially concerning the Lord’s glorious return of blessing and judgment.

“…but let us keep awake.” This phrase “let us keep awake” (γρηγορῶμεν; gregoromen) is also a present, active verb. It means to presently and actively be vigilant watchful and on the alert for the Lord’s return. It is the direct opposite behavior of the spiritual complacent and inactive.   

“To be watchful means to live a sanctified life, in the consciousness of the coming judgment-day. Spiritual and moral alertness is indicated. The watchful individual has his lamps burning and his loins “girded,” and it is in that condition that he looks forward to the return of the Bridegroom. On this read Luke 12:35–40. The watchful person is prepared,” comments Dr. Hendriksen.

“A study of this verb to be watchful (γρηγορέω, whence the proper name Gregory), as used elsewhere, is rewarding. In addition to 1 Thess. 5:6 the passages in which the verb indisputably has a figurative sense are the following: Matt. 24:42; 25:13; Mark 13:35, 37; Acts 20:31; 1 Cor. 16:13; Col. 4:2; 1 Peter 5:8; Rev. 3:2, 3; 16:15. Dr. Henriksen states these previous passages lead to the following conclusions:”

• The uncertainty (on our part) of the day and the hour of Christ’s return is a reason for watchfulness (Matt. 24:42; 25:13; Mark 13:35, 37).
• Another reason for constant vigilance is the presence of enemies, seen and unseen, who threaten the flock (Acts 20:31; 1 Peter 5:8).
• To be watchful means to be spiritually awake (Rev. 3:2, 3; 16:15).
• It implies the habit of regular prayer, including thanksgiving (Col. 4:2).
• What is probably the fullest description of watchfulness is given in 1 Cor. 16:13, 14: “Be watchful, stand fast in the faith, acquit yourselves like men, be strong. Let all that you do be done in love.”

“…And be sober… those who get drunk, are drunk at night.” To be sober (νήφωμεν; nephomen) is also a present, active verb. It means to be sober-minded and to be well composed in one’s thinking. It is an attitude of self-restraint. To be drunk (μεθυσκόμενοι; methyskomenoi) means to be intoxicated and reckless.

“To be sober means to be filled with spiritual and moral earnestness, being neither overly excited on the one hand, nor indifferent on the other, but calm, steady, and sane (cf. 1 Peter 4:7), doing one’s duty and fulfilling one’s ministry (2 Tim. 4:5),” continues Dr. Hendriksen.

“The sober person lives deeply. His pleasures are not primarily those of the senses, like the pleasures of the drunkard for instance, but those of the soul. He is by no means a Stoic. On the contrary, with a full measure of joyful anticipation he looks forward to the return of the Lord (1 Peter 1:13). But he does not run away from his task! Note how both here and also in 1 Peter 5:8 the two verbs to be watchful and to be sober are used as synonyms.”

It is a good thing to be excited about the return of the Lord Jesus Christ. However, believers in Christ are also to be equally fervent for the spiritual tasks at hand in serving the Lord. This involves worship, evangelism, discipleship, fellowship and ministry. Remember, the Thessalonians were known for their work of faith, labor of love, and steadfastness of hope in the Lord Jesus (I Thess. 1:3). May this be also  said of us.

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

Soli deo Gloria!

³ While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. ⁴ But you are not in darkness, brothers, for that day to surprise you like a thief. ⁵ For you are all children of light, children of the day. We are not of the night or of the darkness.” (1 Thessalonians 5:3–5 (ESV)

The following commentary is an excerpt by Alexander MacLaren from his commentary on I Thessalonians.  Alexander MacLaren (1826-1910) was an English Baptist minister, preacher, and biblical scholar.

“This letter to the Thessalonians is the oldest book of the New Testament. It was probably written within something like twenty years of the Crucifixion; long, therefore, before any of the Gospels were in existence. It is, therefore, exceedingly interesting and instructive to notice how this whole context is saturated with allusions to our Lord’s teaching, as it is preserved in these Gospels; and how it takes for granted that the Thessalonian Christians were familiar with the very words.”

“For instance: ‘Yourselves know perfectly that the day of the Lord so cometh as a thief in the night’ (ver. 2). How did these people in Thessalonica know that? They had been Christians for a year or so only; they had been taught by Paul for a few weeks only, or a month or two at the most. How did they know it? Because they had Been told what the Master had said: ‘If the goodman of the house had known at what hour the thief would come, he would have watched, and would not have suffered his house to be broken up.”

“There are other allusions in the context almost as obvious’ ‘The children of file light.’ Who said that? Christ, in His words: ‘The children of this world are wiser than the children of light.’ ‘They that sleep, sleep in the night, and if they be drunken, are drunken in the night.’ Where does that metaphor come from? ‘Take heed lest at any time ye be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares.’ ‘Watch, lest coming suddenly He find you sleeping!”

“So, you see all the context reposes upon, and presupposes the very words, which you find in our present existing Gospels, as the words of the Lord Jesus. And this is contemporaneous, and quite independent, evidence of the existence in the Church, from the beginning, of a traditional teaching which is now preserved for us in that fourfold record of His life.”

“Let us who are of the day’ — or as the Revised Version has it a little more emphatically and correctly, ‘Let us, since we are of the day, be sober.’ ‘The day’; what day? The temptation is to answer the question by saying — ‘of course the specific day which was spoken about in the beginning of the section, “the day of the Lord,” that coming judgment by the coming Christ.”

“I think that although, perhaps, there may be some allusion here to that specific day, still, if you will look at the verses which immediately precede my text, you will see that in them the Apostle has passed from the thought of ‘the day of the Lord’ to that of day in general. That is obvious, I think, from the contrast he draws between the ‘day’ and the ‘night,’ the darkness and the light. If so, then, when he says the children of the day’ he does not so much mean — though that is quite true — that we are, as it were, akin to that day of judgment, and may therefore look forward to it without fear, and in quiet confidence, lifting up our heads because our redemption draws nigh;”  

“But rather he means that Christians are the children of that which expresses knowledge, and joy, and activity. Of these things the day is the emblem, in every language and in every poetry. The day is the time when men see and hear, the symbol of gladness and cheer all the world over.”

“And so, says Paul, you Christian men and women belong to a joyous realm, a realm of light and knowledge, a realm of purity and righteousness. You are children of the light; a glad condition which involves many glad and noble issues. Children of the light should be brave, children of the light should not be afraid of the light, children of the light should be cheerful, children of the light should be buoyant, children of the light should be transparent, children of the light should be hopeful, children of the light should be pure, and children of the light should walk in this darkened world, bearing their radiance with them; and making things, else unseen, visible to many a dim eye.”

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

Soli Deo Gloria!

³ While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. ⁴ But you are not in darkness, brothers, for that day to surprise you like a thief. ⁵ For you are all children of light, children of the day. We are not of the night or of the darkness.” (1 Thessalonians 5:3–5 (ESV)

As previously studied, prior to the coming of Jesus Christ the unconverted will continually presume their lives to be one of peace (Εἰρήνη; Eirene) and security (ἀσφάλεια; asphaleia). Peace refers to tranquility and freedom from worry. Security means safety and certainty. The unsaved will consistently ignore the Scripture’s warning of the Day of the Lord.

The only hope for any sinner is found exclusively in the person and work of Jesus Christ. By grace alone, through faith alone in Christ alone, the born again and repentant sinner trusts in the substitutionary atoning death of Christ and His bodily resurrection for their deliverance from the penalty, power and eventual presence of sin (Rom. 3:21-26; Eph. 2:1-9). God commands each sinner to repent of their sin and trust cognitively, emotionally and volitionally in Jesus Christ as Savior and Lord to receive His imputed righteousness as their own (Rom 4; 5:1-10; 2 Cor. 5:21).

However, the Day of the Lord will not surprise believers because they are presently, actively and collectively no longer in darkness. Darkness (σκότει; skotei) in this immediate context refers to the evil world, the abode of evil spirits, and the gloominess of hell. Paul spoke of this spiritual, lost condition of the unbeliever when writing to the Corinthian church (2 Cor. 4:3-6).

Consequently, because believers are no long in darkness the Day of the Lord will not be a surprise like the arrival of a thief in the night. How does Paul refer to believers in Christ? In today’s featured text, the apostle referred to believers as children of light and of the day.

Metaphorically, light (φωτός; phtos) refers to the people of God ((Luke 16:8; John 12:36; Eph 5:8). In the same way, day (ἡμέρας; hermeras) means people who are living according to God’s truth.

“By means of this truly striking Hebraism, Paul stresses the fact that all the brothers at Thessalonica (for “you … all” refers back to “brothers” in the preceding verse), that is, all those who by sovereign grace have been adopted into the family of Jesus Christ, are lights,” states Dr. William Hendriksen.

“The idea is one: the light of day has already arisen in their hearts, and they are destined for the realm of everlasting light. They belong to it, for it has taken possession of them. They have faith, love, hope, etc. They are “light in the Lord” (Eph. 5:9). And because he is the light of the world (John 8:12), they too are the light of the world (Matt. 5:14).”

“As “sons of light and of day” (lights shining in the day) they form a sharp contrast with the “sons of this age” (Luke 16:8). They belong neither to the light nor to darkness, that is, sin no longer has dominion over them. Wrath is not in store for them. A great change has taken place (Eph. 5:8; 2:1–10),” concludes Dr. Hendriksen.

The apostle transitions from “you” to “we” when he wrote “We are not of the night or of the darkness.” Paul, Silas, Timothy, and the Thessalonians no longer belong to the fallen, evil world system. The same is true for all the truly converted.

“Believing in Jesus, the Christian no longer lives in the darkness but belongs to the realm of the light of Christ. Light reveals, whereas darkness leaves us in ignorance. Light warms, which refers to the spiritual transformation of the heart touched by the grace of Jesus. Light conveys and stimulates life. We were once dead to God when we lived in darkness, but now we are alive and responsive to His Word,” explains Dr. Richard Phillips.  

Are you a child of the light and day? Are you prepared to meet the Lord Jesus Christ when He comes again? He is coming soon (Rev. 22:12, 20). Are you ready to meet Him as your Savior and Lord? If not, then you will face Him as your Judge.

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

Soli deo Gloria!