His Word Today

“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!

¹² Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. ¹³ For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.” (Colossians 4:12–13 (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 Epaphras.  

Epaphras was a coworker with the apostle Paul. God used Epaphras, a native of Colossae, to plant a church there, as well as the cities of Laodicea and Hierapolis. Through him Paul learned of the church’s progress and therefore wrote his letter to the Colossians.

Paul had high regard for Epaphras. This was evidenced by the apostle’s description of his comrade as a “beloved fellow servant,” and a “faithful minister of Christ” (Col 1:7). He also called Epaphras a “servant of Christ” (4:12), a title of high praise Paul bestowed only on one other person; Timothy (Phil. 1:1).

Epaphras was in prison with Paul at this time and present when Paul wrote to Philemon (Phlm 1:23). Today’s text says Epaphras’ prayers for the Colossians focused on their biblical maturity and full assurance on the will of God.  

“Epaphras, the evangelist-pastor who first brought the gospel to Colossae, is mentioned also in today’s passage as one who sent his greetings to the Colossian church when Paul wrote his epistle to the believers in that city (Col. 4:12–13; see 1:3–8). Colossians 4:13 mentions his hard work in Laodicea and Hierapolis, two cities that were located near Colossae. This tells us that Epaphras was something of a regional evangelist in that part of Asia Minor,” explains Dr. R. C. Sproul.

“Even though Epaphras was not present with the church at Colossae when Paul wrote, he continued to struggle or strive on behalf of the Colossian believers in his prayers. This would have been encouraging to the Colossians, reminding them of how much they prospered on account of the prayers of other believers, especially their shepherds.”

John Calvin notes how Paul admonished “the Colossians not to look upon the prayers of their pastor as useless, but, on the contrary, to reckon that they would afford them no small assistance.”

“Today, the prayers of our pastors and elders should be among the things that we treasure the most, for their labors on their knees do more good for us than we can imagine,” concludes Dr. Sproul.

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

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 Scriptures’ warning of the Day of the Lord.

Seeking personal peace and affluence, the unconverted will experience sudden (αἰφνίδιος; aiphnidios) or immediate destruction (ὄλεθρος; olethros) or ruin. This will personally come upon each one of them. The suddenness of this event the Apostle Paul compared to an expectant mother’s labor pains. Finally, this ultimate destruction and judgment of sin is one of which there is no escape (ἐκφύγωσιν; ekphygosin) or avoidance.

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).

But what about believers in Christ? Will the Day of the Lord be a surprise to us who God justified by grace alone, through faith alone, in Christ alone? The Apostle Paul wrote this would not be the case. Why?

The Day of the Lord will not surprise believers because we 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.  

³ “And even if our gospel is veiled, it is veiled to those who are perishing. ⁴ In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. ⁵ For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. ⁶ For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:3–6 (ESV)

“Paul pictures people apart from the miracle of this new creation as blind – not blind to physical things, but blind to the glory of Christ. This blindness is part of the deadness all of us were in until God gave us life,” states Dr. John Piper.  

Consequently, because believers are no long in darkness the Day of the Lord will not surprise us like the arrival of a thief in the night. To surprise (καταλάβῃ; katalabe) means to suddenly attack, seize and overpower.

“What Paul desires is that the readers, instead of being filled with vain curiosity or getting all excited, shall be prepared. He again uses the term of affectionate address, brothers (see on 1:4). These brothers form a sharp antithesis with the people of the world,” explains Dr. William Hendriksen.

“The latter are in darkness, surrounded by it and embedded in it. The darkness has penetrated their hearts and minds, their whole being. This is the darkness of sin and unbelief. It is on account of this darkness that unbelievers are not sober and watchful (hence, not prepared). It is because of this that they lack faith, love, and hope. The day is, of course, the day of Christ’s return unto judgment, as is clear from the entire preceding context, beginning at Ch. 4:13. That day, here personified, will seize unbelievers, catching them unprepared, just as a thief seizes the owner of the house. Believers, however, are not in darkness. They are not seized, for they are prepared.”

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!

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)

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 Scriptures warning of the Day of the Lord.

Given all the warning passages in Scripture concerning the Day of the Lord, why is it the unconverted will be taken by surprise by its occurring, like a thief who comes in the night (I Thess. 5:1-2)? The unconverted carelessly live as if their peace and security in this fallen world will never change. Jesus, in His Olivet Discourse, provided an insight into this situation parallel to the Apostles Paul and Peter.

³⁶ “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. ³⁷ For as were the days of Noah, so will be the coming of the Son of Man. ³⁸ For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, ³⁹ and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man,” (Matthew 24:36–39 (ESV).

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.” (Romans 1:18–21 (ESV)

“This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, ² that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, ³ knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. ⁴ They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” ⁵ For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, ⁶ and that by means of these the world that then existed was deluged with water and perished. ⁷ But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.” (2 Peter 3:1–7 (ESV)

These biblical references do not speak just of the original fall, or of some generation in history, but of any period, including our own, when individuals knew the truth and revelation of God and deliberately turned away from it. The unconverted reject God, refuse to thank Him, and pursue false gods of their own making to worship in place of Him.

Seeking personal peace and affluence, the unconverted will experience sudden (αἰφνίδιος; aiphnidios) or immediate destruction (ὄλεθρος; olethros) or ruin. This will personally come upon each one of them. The suddenness of this event the Apostle Paul compares to an expectant mother’s labor pains. Finally, this ultimate destruction and judgment of sin is one of which there is no escape (ἐκφύγωσιν; ekphygosin) or avoidance.

“Note the combination of suddenness and unpreparedness. Note also the striking sentence-order, retained in our translation, making both the adjective sudden and the noun destruction very emphatic. The world in general will be eating and drinking, buying and selling, building and planting, marrying and giving into marriage, when Jesus comes again. Of course, in themselves not any of these things is wicked. What could be wrong with receiving physical nourishment, carrying on commerce and industry, being engaged in agriculture, or planning a wedding? By means of these things God can even be glorified (1 Cor. 10:31),” states Dr. William Hendriksen.  

“But when the soul becomes entirely wrapped up in them, so that they become ends in themselves, and so that the higher, spiritual needs are neglected, they are a curse and no longer a blessing. “All for the body and its enjoyments, nothing for the soul,” was the slogan of the wicked contemporaries of Noah and of Lot; and that too will be the outstanding characteristic of the human race in the evil days to come (Cf. Ezek. 13:10; Amos 6:1; Matt. 24:37–44; Luke 17:26–30).”

“Meanwhile, like the artist on top of the ocean-rock, painting the beauty of the village upon the shore, and so completely absorbed in his painting that he sees no danger and pays no attention to the returning tide, though the waves lash higher and higher against the pedestal of his very temporary throne, so also these foolish and wicked people, fascinated with earthly charms, will not realize that judgment is creeping in upon them, coming closer and closer, until very suddenly it overtakes them, catching them wholly unprepared,” continues Dr. Hendriksen.

“They will be saying “Peace and Safety.” Some will even ridicule the very idea of Christ’s return (cf. 2 Peter 3:1–10). However, they will by no means escape, no more than the pregnant woman who is seized by a very sharp and sudden birth-pang while she is helpless. Cf. Ex. 15:14; Is. 13:8; Jer. 4:31; 6:24; 13:21; 22:23; 49:24; 50:43; Hos. 13:13; Mic. 4:9, 10; see also Matt. 24:8; Mark 13:8). The desperate attempt of the wicked to escape is also vividly portrayed in Rev. 6:12–17. No one escapes.”

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). Have you trusted cognitively, emotionally and volitionally in Jesus Christ as Savior and Lord and received His imputed righteousness as your own?

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

Soli deo Gloria!