His Word Today

¹¹ For you know how, like a father with his children, ¹² we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.” (1 Thessalonians 2:11–12 (ESV)

Paul, Silas and Timothy previously compared themselves to a nursing mother when describing their relationship with the Thessalonian Church (I Thess. 2:7-8). They then compared themselves to a father with his children. What do the Scriptures say about fathers? Here is but a brief sampling.

Psalm 103:13 (ESV)– “As a father shows compassion to his children, so the Lord shows compassion to those who fear him.”

Proverbs 4:20–27 (ESV) – “²⁰  My son, be attentive to my words; incline your ear to my sayings. ²¹ Let them not escape from your sight; keep them within your heart. ²² For they are life to those who find them, and healing to all their flesh. ²³ Keep your heart with all vigilance, for from it flow the springs of life. ²⁴ Put away from you crooked speech, and put devious talk far from you. ²⁵ Let your eyes look directly forward, and your gaze be straight before you. ²⁶ Ponder the path of your feet; then all your ways will be sure. ²⁷ Do not swerve to the right or to the left; turn your foot away from evil.”  

Proverbs 17:21(ESV) – “He who sires a fool gets himself sorrow, and the father of a fool has no joy.”

Proverbs 23:24 (ESV) – “The father of the righteous will greatly rejoice; he who fathers a wise son will be glad in him.”

Ephesians 6:4 (ESV) – “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.”

Hebrews 12:7–11 (ESV) – ^7 “It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? ⁸ If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. ⁹ Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? ¹⁰ For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. ¹¹ For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.”

Paul listed three characteristics of godly natural and spiritual fathers. They exhort, encourage and charge their children. What did the apostle mean?

To exhort (παρακαλοῦντες; parakalountes) is a present, active participle. It means to urge and implore. The word admonish is used in some translations to carry the idea of corrective instruction and challenge.  

To encourage (παραμυθούμενοι; paramythoumenoi) is a present, middle participle. It also to comfort and console. This characteristic of a father is necessary when children are hurting: either physically, mentally or emotionally.

To charge (μαρτυρόμενοι; martyromenoi) is a present, middle participle. It means to call to witness, and to solemnly affirm.

The pronoun “you” after each participle is repetitive. It is not a superfluous repetition but emphasizes the missionary’s ministry to both the collective congregation along with individual believers.

“They had admonished them so they would act freely, encouraged them so that they would act gladly, and testified so that they would act reverently,” explains Dr. William Hendriksen.

“They had dealt with each one of them, having done individual pastoral work among them. They had also dealt with all of them as a group, addressing them collectively, teaching them, explaining the Word of God to them, and exhorting them to accept it by faith and to live in accordance with it. They had figured the immaturity of these people, and had loved them dearly. Both of these ideas, immaturity and love, are implied in the term children.”

Paul, Silas and Timothy did all these things so the Thessalonian believers in Christ would live in a manner worthy of the Lord. This thought from in the New Testament parallels the Old Testament psalmist’s thoughts in Psalm One. The principle of Scripture interpreting Scripture applies.

This worthy walk is due to God’s sovereign call, or invitation, into the kingdom of God. It is because of this sovereign, gracious and efficacious call that believers in Christ are to give God all the glory.

“Exhorted . . . encouraged . . . charged. Paul used these three words to describe his fatherly relationship with the Thessalonians since they were his children in the faith. They emphasized the personal touch of a loving father (cf. 1 Cor. 4:14–15). his own kingdom and glory. This speaks of the sphere of eternal salvation (cf. Col. 1:13–14) culminating in the splendor of heaven,” explains Dr, John MacArthur.

“Paul clearly refers to moral instruction— “a manner worthy of God.” God’s Word commands parents, particularly fathers, to make sure that children learn the Scriptures, especially its eternally valid moral principles (Deut. 6:6–7; Prov. 1:8–9; Eph. 6:4),” states Dr. R.C. Sproul.

“Second, given that Paul ministered in Thessalonica for only three weeks or so, this moral teaching was delivered at roughly the same time as or immediately after his preaching the gospel (Acts 17:1–4). Moral instruction could not be delayed but had to take place right away, which shows that the Christian ethic is inseparable from the Christian gospel. Lose one, and the other will disappear as well.”

“Third, Paul indicates that living the Christian ethic is “worthy of God” (1 Thess. 2:12). Essentially, the Apostle means that believers must live in such a way that it can rightly be said of them that they belong to God. In other words, our conduct must reflect the character of God Himself,” concludes Dr. Sproul.

How may we accomplish this worthy walk? It is a cooperative effort between each believer in Christ and God the Holy Spirit. ^12 “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³ for it is God who works in you, both to will and to work for his good pleasure,” (Philippians 2:12–13 ESV).

As we seek to pursue a holy life, let us remember God is working in us; not only to desire holiness but also to pursue it for the Lord’s honor, glory and praise. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

⁹ For you remember, brothers, our labor and toil: we worked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. ¹⁰ You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers.” (1 Thessalonians 2:9–10 (ESV)

Paul, Silas and Timothy loved the Thessalonian believers in Christ. Their ministry to them was free of error, impurity and deception (I Thess. 2:3). Everything the evangelists did and taught was to please God (2:4). They did not use flattery, nor did they behave with a pretext for greed (2:5). Neither did they glory from people (2:6). On the contrary, they were gentle to the believers like a nursing mother taking care of her own children (2:7). They cared for this church (2:8).

“Apparent throughout this section is Paul’s deep affection for his spiritual children, who only months before were complete strangers to him, alienated by race, culture and religion,” explains Dr. R. C. Sproul.

The apostle continued to remind the Thessalonian church, his spiritual family in Christ, of his, Silas’ and Timothy’s labor and toil among them. Labor (κόπον; kopon) refers to hard work and toil. Toil (μόχθον; mochthon) means hard exertion of energy and effort.

For these three missionaries, the ministry was not easy nor was it supposed to be. God called them to serve and to serve Him, and the church, well. To serve God well is by working hard and to do so for His glory. Ministry success is not about large numbers, numerous accolades, widespread notoriety, and high salaries.

Paul said ministry was about working; night and day. Apparently, Paul and his companions were bi-vocational. They worked a secular job because the Thessalonian church could not pay them an affordable salary. Luke records Paul was a tentmaker by trade (Acts 18:1-3). He worked through the week and spoke on the Sabbath in the synagogue (18:4). The trio’s reason for being bi-vocational was so they would not be a financial burden to the church, while preaching the gospel of God.     

“Paul and his companions must have reflected very carefully on the question, “Shall we accept financial remuneration for the work of bringing the gospel; particularly, shall we accept it from the converts themselves?” Paul’s stand may be summarized in the following ten propositions,” states Dr. William Hendriksen.

(1) Titus 1:11: He definitely does not want to give any occasion for being placed in a class with “vain talkers” who are interested in “filthy lucre.”

(2) 1 Cor. 9:6–15: He, nevertheless, emphatically asserts the right to receive remuneration from the church for performing spiritual work, and to receive it even from the converts themselves (see especially verse 11). Nevertheless, as far as the latter group is concerned (the converts), he has decided not to make use of that right (see verse 15).

(3) Acts 20:33: He will now be able to say, “I coveted no man’s silver, gold, or apparel.”

(4) 2 Cor. 11:8: He does at times “take wages” from already established churches, while he is working in a new field.

(5) Phil. 4:10–20: He accepts gifts from an already established church (Philippi).

(6) Acts 20:34, 35; 1 Thess. 2:9 and 2 Thess. 3:8: Most of all, he provides for his own needs (and even for the needs of others) by laboring with his own hands.

(7) Acts 18:3: He is tent-maker by trade.

(8) 1 Cor. 6:12; 8:9, 13; 9:12; 10:23: The principle on which he insists again and again (applying it to various questions) is this: All things are lawful, but not all things are helpful: there are a good many things which I have a right to do, but that does not mean that I should therefore do them! The real question is always: “What course of action will be most useful in promoting the work of the kingdom and the glory of God?”

(9) 2 Cor. 11:7: Even so, in spite of this carefully worked out plan with respect to work and wages, he does not escape criticism. If he takes money, or if his enemies suspect that he does, they are ready to charge him with selfishness, greed; if he does not, they accuse him of making a show of his humility.

(10) 1 Cor. 4:12; Eph. 4:28; 1 Thess. 2:9; 2 Thess. 3:8, 10: He (and the Holy Spirit through him!) dignifies labor, and proclaims the great principle: “If any man will not work neither let him eat.” Now in his day and age, laboring with the hands is not always and everywhere being held in honor.

“Ideally, every pastor would receive a sufficient income from his church so that he would not have to take up a second vocation. But those who must work as bi-vocational pastors are actually part of a noble lineage that stretches all the way back to the Apostle Paul. As we learn from Acts 18:1–3, Paul was a tentmaker by trade, and he worked with leather to earn an income to meet his needs and fund his ministry, at least at certain points during his missionary career. We see in 1 Thessalonians 2:9–10 that Paul engaged in tentmaking during his ministry in Thessalonica,” explains one commentator.

Paul reminded the Thessalonians they were witnesses (μάρτυρες; martyres) or testifiers of his, Silas’ and Timothy’s behavior and ministry. The men’s conduct was holy, righteous and blameless. To be holy (ὁσίως; hosios) means to be pure, devout and to have high, moral qualities. To be righteous (δικαίως; dikaios) means to be upright, fair and just. Blamelessness (ἀμέμπτως; amemptos) refers to innocence and guiltlessness. Such were these ambassadors’ conduct (ἐγενήθημεν; egenethemen) and behavior.

“Paul’s surrendering of his rights to be supported by the Thessalonian church demonstrated the falseness of the charges against him. He was not just another religious teacher looking to enrich himself at the expense of others. It provided further evidence that Paul was holy, righteous, and blameless (1 Thess. 2:10)—not that he was sinless but that he had sincerely good motives for engaging in ministry and that he was a true servant of God,” states Dr. Sproul.

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

Soli deo Gloria!

⁷ But we were gentle among you, like a nursing mother taking care of her own children. ⁸ So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us” (1 Thessalonians 2:7–8 (ESV)

How do you view ministry? How does your pastor view ministry? In other words, how are believers in Christ to view serving other believers in Christ, or unbelievers for that matter? Is it a task, a toil, and a tiresome tyranny to people who love to take advantage of the individual’s good will? Do we like to minister and serve when it is convenient and hate it when it interferes with our plans and enjoyments?

Admittedly, there are too many horror stories of unkind churches who abominably treated their pastor(s), and unkind pastors who abominably treated their parishioners. There is enough blame to go around.

How are pastors and churches to treat each other? The Apostle Peter wrote this in his first epistle.

“So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: ² shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; ³ not domineering over those in your charge, but being examples to the flock. ⁴ And when the chief Shepherd appears, you will receive the unfading crown of glory. ⁵ Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” (1 Peter 5:1–5 (ESV)

This text was examined in our initial series of blogs in 2017. I encourage you to access those essays for your enjoyment and edification. What I find interesting is Peter’s words parallel the Apostle Paul’s, in his first letter the Thessalonian church. This should not surprise us because ultimately the Holy Spirit is the author of Scripture (2 Peter 1:20-21).   

In their ministry to the Thessalonians, Paul, Silas and Timothy were gentle (ἤπιοι; epioi) like infant children to the Thessalonians. They were also like a nursing mother (τροφὸς; trophos) meaning to feed and to rear her children. They viewed believers in the church as their own children. Taking care of them (θάλπῃ; thalpe) means they spiritually fostered and cherished each believer in Christ.

They were affectionately desirous of them. Affectionately desirous (ὁμειρόμενοι; homeiromenoi) refers to a present and personal caring and a desire to be in the company of certain individuals. This was Paul and his companion’s perspective toward this church.   

They were also ready to share with them. This included not only the gospel of Jesus Christ but also their own lives. No sacrifice was too great. No task too small. This was because this group of believers were very dear to these three men.

“Paul and his companions dearly loved the church at Thessalonica. They were ready to share not only the gospel but even their own selves—they were ready to go above and beyond for the Thessalonians’ sake,” explains Dr. R. C. Sproul.”

“Paul says they were as gentle with the Thessalonians as a nursing mother is with her own children (vv. 7–8). In the ancient world, nursing mothers were often hired to feed the children of other people. A tender bond frequently developed between a wet nurse and the child she was paid to care for, but it could not compare to her love for her own children. Paul and his coworkers had such love for the Thessalonians, giving us a model for ministers.” 

“Paul may have had in mind Moses’ portrayal of himself as a nursing mother to Israel (cf. Num. 11:12). He used the same tender picture with the Corinthians (cf. 2 Cor. 12:14–15) and the Galatians (cf. Gal. 4:19). Paul’s affection for the Thessalonians was like that felt by a mother willing to sacrifice her life for her child, as was Christ who was willing to give up his own life for those who would be born again into the family of God (cf. Matt. 20:28),” states Dr. John MacArthur.

Do we as pastors view our congregations in this matter. Do we as parishioners prompt this type of response in our pastors? May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

² “Continue steadfastly in prayer, being watchful in it with thanksgiving. ³ At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison— ⁴ that I may make it clear, which is how I ought to speak.” Colossians 4:2–4 (ESV)

The reading, studying and application of God’s Word, corporate along with individual worship, communion or fellowship with fellow believers and the sharing of the gospel to the lost are indispensable disciplines and responsibilities for each believer in Christ. Along with these is the discipline and practice of prayer. Since God speaks to the believer through His inerrant Word, then the believer speaks to God through the privilege of prayer.

“Our prayers may be awkward. Our attempts may be feeble. But since the power of prayer is in the One who hears it and not in the one who says it, our prayers do make a difference.” – Max Lucado

John Calvin proposed four indispensable rules for prayer.

1. The first rule is a heartfelt sense of reverence.

In prayer, we must be “disposed in mind and heart as befits those who enter conversation with God.” Our prayers should arise from “the bottom of our heart.” Calvin calls for a disciplined mind and heart, asserting that “the only persons who duly and properly gird themselves to pray are those who are so moved by God’s majesty that, freed from earthly cares and affections, they come to it.”

2. The second rule is a heartfelt sense of need and repentance.

We must “pray from a sincere sense of want and with penitence,” maintaining “the disposition of a beggar.” Calvin does not mean that believers should pray for every whim that arises in their hearts, but that they must pray penitently in accord with God’s will, keeping His glory in focus, yearning for every request “with sincere affection of heart, and at the same time desiring to obtain it from him.”

3. The third rule is a heartfelt sense of humility and trust in God.

True prayer requires that “we yield all confidence in ourselves and humbly plead for pardon,” trusting in God’s mercy alone for blessings both spiritual and temporal, always remembering that the smallest drop of faith is more powerful than unbelief. Any other approach to God will only promote pride, which will be lethal: “If we claim for ourselves anything, even the least bit,” we will be in grave danger of destroying ourselves in God’s presence.

4. The final rule is to have a heartfelt sense of confident hope.

The confidence that our prayers will be answered does not arise from ourselves, but through the Holy Spirit working in us. In believers’ lives, faith and hope conquer fear so that we are able to “ask in faith, nothing wavering” (James 1:6, KJV). This means that true prayer is confident of success, owing to Christ and the covenant, “for the blood of our Lord Jesus Christ seals the pact which God has concluded with us.” Believers thus approach God boldly and cheerfully because such “confidence is necessary in true invocation… which becomes the key that opens to us the gate of the kingdom of heaven.”

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

Soli deo Gloria!

⁵ For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness. ⁶ Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ.” (1 Thessalonians 2:5–6 (ESV)

The Fox News Channel recently reported one of the wealthiest religious broadcasters in the world is looking to offload his luxury condo in Florida. The report stated “the beachfront residence of Brazilian billionaire televangelist Edir Macedo in the ultra-exclusive Porsche Design Tower Miami is now listed for just under $14.6 million after a price cut, according to public real estate records.”

The article continued to say “Macedo, founder and bishop of the Igreja Universal do Reino de Deus (Universal Church of the Kingdom of God), is no stranger to lavish living or controversy.  His net worth is estimated at $1.8 billion, ranking him 1,901st on Forbes’ real-time billionaire index. By comparison, Kim Kardashian’s net worth is $1.7 billion.”

The report stated “the Trinity Foundation, a nonprofit that investigates religious fraud, has long tracked Macedo’s financial activities.  Macedo’s empire includes media companies, banking interests, and international real estate, the group noted, citing his control of Brazil’s Record TV network and Banco Renner. The Universal Church isn’t just active in Brazil. It operates worldwide, including in Portugal, Mexico and the United States. The church even built a modern version of Solomon’s Temple in São Paulo, Brazil.”

Finally, the article said, “Despite its clear wealth and power, the church’s “Contact Us” page on its U.S. website claims “the Universal Church does not provide financial aid programs. Their 24/7 livestream available on the Universal Church’s website currently offers ‘Blessed Water’ for sale, which purports to heal everything from depression to cancer. According to the Trinity Foundation, the organization also owns four private jets and a helicopter, assets rarely seen in the nonprofit religious world.”

“People love to be told what they want to hear. Who among us has not turned an ear to those who reinforce our high estimation of ourselves, while ignoring those who are critical? We tend to look for confirmation of what we want to be true about ourselves, not for our flaws to be revealed to us,” explains Dr. R. C. Sproul.

“This desire has characterized men and women alike for millennia, and flatterers have taken advantage of this longing to enrich themselves in many different ways. Ancient writers recognized this, with even the great philosopher Aristotle authoring works that give signs for how to recognize disingenuous words. Then, as now, purveyors of false religion frequently used flattery to gain a hearing so that they could then convince audiences to give them money.”

Apparently, there were individuals who accused the Apostle Paul of greed and avarice. They slandered the apostle before the Thessalonian believers. In writing to them, Paul wanted the church to know that he, Silas and Timothy were pure in their motives in ministry; by their speech, sincerity and in not seeking glory.

First, regarding their preaching Paul wrote, “For we never came with words of flattery, as you know.” The phrase words of flattery (λόγῳ κολακείας; logo kolakeias) means having a message appealing to an individual’s vanity. The word “blarney” refers to skillful flattery. Paul would have nothing to do with this type of speech. He never preached what people wanted to hear but rather what they needed to hear (2 Tim. 4:1-5).

Second, Paul also stated, “…nor with a pretext for greed—God is witness.” Pretext (προφάσει; prophasei) means to pretend or to have a pretense. This means Paul, Silas and Timothy were not con artists, hoaxers, grifters or deceivers pursuing greed (πλεονεξίας; pleonexias) referring to covetousness and exploitation. They did not desire to acquire more and more material possessions irrespective of need. Their hearts were not trained in greed (2 Peter 2:12-16; vs. 14). In invoking the phrase “God is witness,” Paul was affirming God Himself would testify to their sincerity of heart.

Third, Paul wrote, “Nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ.” They did not presently, actively and collectively seek (ζητοῦντες; zetountes) or demand glory (δόξαν; doxan) or praise and honor from the Thessalonians. This was in spite of their status as apostles and missionaries of God.

John Calvin comments, “All that would be . . . true pastors must exercise this disposition of Paul—to have more regard to the welfare of the Church than to their own life, and not be impelled to duty by a regard to their own advantage, but by a sincere love to those to whom they know that they are conjoined, and laid under obligation.”

“Not any impure but the purest possible motive had been the subjective source of the entreaty. To prove this, Paul permits the facts to speak for themselves,” explains Dr. William Hendriksen.

“By saying, “as you (well) know,” he appeals to the readers’ memory of these facts. Had the motive been impure and selfish (see verse 3), the missionaries would have copied the charlatans who roamed the country. Like these quacks they too would have made use of flattery. And their message would have amounted to nothing more than a pretext to cover up their greed.”

“But with an appeal to God the writer of this epistle solemnly affirms that they have never made use of either flattery or disguise. Their aim, moreover, had never been to seek human fame (see John 5:41), whether from the Thessalonians or from anybody else; and this in spite of the fact that they were in a position to make weighty claims with respect to themselves, being Christ’s apostles (used in the broader sense) commissioned to represent him, and therefore invested with authority over life and doctrine,” concludes Dr. Hendriksen.

From Scripture, let us evaluate who is a true servant of the Lord: Edir Macedo or the Apostle Paul, Silas, Timothy. As we serve the Lord, may we be like that latter three. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

³ For our appeal does not spring from error or impurity or any attempt to deceive, ⁴ but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts.” (I Thessalonians 2:3–4 (ESV)

“Throughout church history, preachers who have left a lasting impact upon the church and their generation have always been known for their strong, biblical preaching. God’s work is to be done God’s way if it is to know God’s blessing. This necessitates the centrality and primacy of biblical preaching in the church. If we are to see another Reformation, Puritan era, or Great Awakening, then we must see a return to expository preaching in the power of the Holy Spirit. Paul commanded Timothy to “Preach the Word; be ready in season and out of season” (2 Timothy 4:2). In this present hour, we must see again preaching that is biblical, preaching that is authoritative, and preaching, quite frankly, that is dominant,” wrote one preacher about his craft and God’s calling to preach.

In writing to the Thessalonian church, the Apostle Paul explained it was the Lord working through him, Silas and Timothy to boldly declare the gospel of God to them (I Thess. 2:1-2). Therefore, their preaching was biblical, authoritative and effectual because it was obedience to God driven and not pleasing to the audience driven. Paul previously stated the gospel came to the Thessalonians not only in word, referring to what the missionaries said, but also in power and in the Holy Spirit and with full conviction (I Thess. 1:5).

“The Apostle defends his ministry because some people were criticizing his work in the hearing of the Thessalonians. To understand why some Thessalonian Christians might listen to these criticisms, we need to consider the first-century religious context of the Thessalonians,” explains Dr. R. C. Sproul.

“In that era, many would-be philosophers and leaders of new religions traveled from city to city, seeking to gain an audience. Some of these individuals believed what they were teaching, but others were charlatans who sought to take advantage of men and women for their own financial gain. Although Paul preached the gospel of the one true God, it was easy for his opponents to accuse him of exploiting his students just as other teachers did.”

Paul used two words in today’s text when referring to his preaching the gospel of God. The first was the word appeal (παράκλησις; paraklesis), which means to encourage, comfort and to earnestly plead.

“The noun and the verb appeal (παράκλησις, παρακαλέω related to παράκλητος; see N.T.C. on John 14:16), basically a calling to one’s side, can have various meanings: appeal or entreat(y), exhort(ation), encourage(ment), comfort. The exact meaning depends on the context in each instance,” explains Dr. William Hendriksen.

“Here appeal or entreaty (cf. the use of the verb in 2 Cor. 5:20), fits as well as any. It was the message by means of which the missionaries, clothed with authority from God and with yearning sympathy, had pleaded with the hearers to forsake their wicked ways and to turn to God in Christ.”

Paul stated this appeal to repent of sin and to turn to God in Christ did not come from error (πλάνης; planes) by self-deluded imposters, from impurity or immorality (ἀκαθαρσίας; akatharsias), or any attempt to deceive (δόλῳ; dolo) or to trick, to be cunning or treacherous.

Rather, the motivation to preach the Word of God (2 Tim. 4:1-5) was because all three men, note the personal pronouns “our” and “we,” were God approved (δεδοκιμάσμεθα; dedokimasmetha). God examined them and judged them to be good.

Good for what? God judged them worthy to be entrusted (πιστευθῆναι; pisteuthenai), or faithful, committed, and dependable with the gospel. This a holy trust. This is a sacred trust. This is an important trust.

Paul then used a second word; speak (λαλοῦμεν; laloumen). This refers to presently and actively communicating to individuals. What Paul and his companions spoke was the gospel. The goal was not to please men but to please God. To please (ἀρέσκοντες; areskontes) in this context means to make God happy and not people. This is the overall goal of preaching.

It is God who tests (δοκιμάζοντι; dokimazonti) and examines the preacher’s heart to see if it is genuinely committed to preach the Word. The Lord does this presently and actively.

The good news that comes from God, had been the objective source of Paul’s appeal to the Thessalonians. These three official ambassadors had been approved by God and therefore stand approved (the perfect of abiding result of a verb which in the present tense means to test; perfect tense, to have been tested, here: with favorable results; hence, approved,” continues Dr. Henriksen. “For the divine approbation entrusting Paul, Silas, and Timothy with the gospel of salvation, the following passages come into consideration: Acts 9:15; 13:1–4; 15:40; 16:1, 2; 1 Tim. 1:2, 12, 18; 6:12, 20; 2 Tim. 1:5, 13, 14.”

“Now it was in strict accordance with God’s directive, that these missionaries were always telling (note present continuative) the good news. Hence, their message was not an error, but truth springing from the highest source. And the motive in bringing it was not selfish—for instance, pleasing men in order to gain favor; cf. Gal. 1:10—but most commendable: pleasing God (cf. 4:1; 2 Thess. 2:4), the One before whom nothing is hid, and who tests our hearts (see Jer. 17:10; then 11:20; Ps. 7:9; Ps. 139). The human eye cannot discern the inner motive of his fellowman, whether good or bad; hence, Paul, as it were, appeals to God’s omniscience,” concludes Dr. Hendriksen.

Do we seek to share the gospel of God to people with the goal of making them happy or God? Who ultimately are believers in Christ to please? May the Lord’s truth and grace be found here. Have a God pleasing day.

Soli deo Gloria!

“For you yourselves know, brothers, that our coming to you was not in vain. ² But though we had already suffered and been shamefully treated at Philippi, as you know, we had boldness in our God to declare to you the gospel of God in the midst of much conflict. “(1 Thessalonians 2:1–2 (ESV)

The preaching of the Gospel of Jesus Christ results in either acceptance, ambivalence, or resistance (Acts17:32-34). Some individuals mock the Gospel, while others casually dismiss discussing it for another day. Still others repent of their sin and receive Jesus Christ as Lord and Savior. The believers’ responsibility is not to convince or convert the sinner of their need for Christ. Rather, God calls and commissions each believer to solely communicate the truth of the person and work of Jesus Christ (Matt. 28:19-20; Luke 24:44-49;). God alone is the One who convinces and converts (John 3:1-8; I Cor. 3:5-9; Titus 3:1-5).

The Apostle Paul acknowledged the Lord’s work was not in vain with the Thessalonians. The word vain (κενὴ; kene) means to be without result or without effect. It means to be lacking. The Lord’s ministry through Paul, Silas and Timothy was not lacking any effect. Many Thessalonians believed the Gospel (Acts 17:1-9). This was ultimately because of God’s sovereign election and the regenerating work by the Holy Spirit (I Thess. 1:4-5).  

However, this did not mean Paul and his companions were devoid of any responsibility in spite of the difficulties they encountered in Philippi (Acts 16:16-40), the three missionaries preached the Gospel in Thessalonica. They did so with boldness (ἐπαρρησιασάμεθα; eparresiasmetha) and courage in the face of danger and opposition. Their boldness was in the LORD.

While in the midst of dejection, depression and desperation, the Prophet Jeremiah poured out his soul to God (Jer. 20:7-10, 14-18). He had come to hate his life and the day of his birth. He perceived his life to be one of toil, sorrow and shame (20:18). The LORD called Jeremiah to serve Him as a prophet (Jer. 1:4-10) and to speak the oracles of God.

“Jeremiah has been known as “the weeping prophet” (cf. 9:1; 13:17; 14:17), living a life of conflict because of his predictions of judgment by the invading Babylonians against the Nation of Judah in the 7th century B.C. He was threatened, tried for his life, put in stocks, forced to flee from the Jewish King Jehoiakim, publicly humiliated by a false prophet, and thrown into a pit.” – Dr. John MacArthur

Jeremiah’s initial refusal to speak God’s Word to a wicked nation resulted in a so-called burning fire within the prophet’s heart and soul. He became weary from holding it in and indeed could not (20:9). He had to proclaim God’s truth.

Jeremiah’s ultimate strength to serve the true and living LORD was not his own. Rather, it was the strength originating from the LORD God Himself as a “dread warrior’ (20:11). The LORD is an awe-inspiring fighter, a skilled warrior who is mighty in battle against His foes and the foes of His people.

The boldness Jeremiah the Prophet ultimately possessed, was the same strength Paul, Silas and Timothy had when they declared the gospel in much conflict (ἀγῶνι; agoni) or intense struggle. To declare (λαλῆσαι; lalesai) means to speak and to tell. In this context, Paul and his companions declared the gospel of God. This was the good news of salvation by grace alone, through faith alone in the person and work of Jesus Christ alone.

“Nevertheless (i.e., in spite of this suffering and shameful treatment), by virtue of their union with God (ἐν τῷ θεῷ), hence, by his help, they had summoned courage to continue the work. They had done what Jesus had enjoined, “When they persecute you in this city, flee into the next” (Matt. 10:23),” explains Dr. William Henriksen.

“Thus, a journey of a hundred miles had brought them to Thessalonica. Their interest in this city did not spring from any selfish motive. They desired most eagerly to tell, in plain language and in a forthright manner, the good news of God, uttering (note the verb λαλῆσαι) the message which God himself had given them, and doing this with profound solicitude (deep anxiety) for the people involved. The phrase ἐν πολλῷ ἀγῶνι has been interpreted variously, as follows:

a. “in spite of heavy opposition” (cf. A.V. “with much contention”; A.R.V. “in much conflict,” which may also be linked with b.)

b. “in great anguish”

c. “with strenuous exertion”

d. “with profound solicitude (deep concern or anxiety)”

“The term (ἀγών) refers first to a gathering, especially for games or contests; then the contest itself, and finally the agony (cf. the Greek word), anguish, or anxiety that is connected with it, or also any kind of agony, anguish, or anxiety, concern or solicitude. Hence, viewed by itself (apart from the context) it could have any of the four meanings listed above. The context, however, seems to favor c. and d. (there is not much difference between these two). The affectionate desire or yearning of the missionaries for the people of Thessalonica is mentioned also in verse 8 (and see verse 11). Paul and his companions had exerted themselves to the utmost, as an athlete who is aiming for the prize, in order that they might do the will of God (2:4) and might win these people for whom they yearned so earnestly,” concludes Dr. Hendriksen.

The LORD is our “dread warrior” who leads us into battle. The believer’s battle is ultimately against the world, the flesh and the devil (Eph. 2:1-3; 6:10-20; James 4:7; I Peter 5:8; I John 2:15-17). Let us take strength, comfort and courage for Jesus is our heavenly warrior.

1 Jesus our heavenly Warrior is, He fights our battles well; His wisdom, love, and power displays, And conquers death and hell.

2 When this almighty Warrior stood The church’s woes to bear, Sin, Satan, and the curse of God, In blazing wrath drew near.

3 He bore their every poisonous dart, Nor from God’s vengeance fled; Hell seized his agonized heart, And, lo! he bowed his head.

4 He stained his garments in their blood, And, O victorious King! In triumph rose the conquering God, Sweet victory to sing.

5 He satisfied the claims of law, In that tremendous day; Let saints from hence their comfort draw, And sing their cares away.

6 O for a living faith to view The victories of the Lamb; And sweetly lean upon him too, Nor fear to trust his name. — William Gadsby (1773-1844)

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

Soli deo Gloria!                                                                                                                                       

⁹ For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, ¹⁰ and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.” (1 Thessalonians 1:9–10 (ESV)

The Scriptures are abundantly clear the God of the Bible is the One, True God. There are no other gods but He alone. All other so-called gods are idols and are not the living and true God. The Apostle Paul’s statement in today’s text was in harmony with the Old Testament.

⁴ “Hear, O Israel: The Lord our God, the Lord is one. ⁵ You shall love the Lord your God with all your heart and with all your soul and with all your might. ⁶ And these words that I command you today shall be on your heart. ⁷ You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. ⁸ You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. ⁹ You shall write them on the doorposts of your house and on your gates.” (Deuteronomy 6:4–9 (ESV)

⁶ Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first and I am the last; besides me there is no god. ⁷ Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. ⁸ Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? there is no Rock; I know not any.” (Isaiah 44:6–8 (ESV)

⁵ “I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other. ⁷ I form light and create darkness; I make well-being and create calamity; I am the Lord, who does all these things.” (Isaiah 45:5–7 (ESV)

“The intent of these words was to give a clear statement of the truth of monotheism, that there is only one God. Thus, it has also been translated “the Lord is our God, the Lord alone.” The word used for “one” in this passage does not mean “singleness,” but “unity.” The same word is used in Gen. 2:24, where the husband and wife were said to be “one flesh.” Thus, while this verse was intended as a clear and concise statement of monotheism, it does not exclude the concept of the Trinity,” explains Dr. John MacArthur.

The Thessalonians turned (ἐπεστρέψατε; epespsate) intensely, actively, and collectively. To turn means to turn about, or to turn from something and to turn towards something. The Thessalonians turned from idols to the living and true God of heaven and earth for worship, service and salvation.

The Bible also calls this turning repentance (Matt. 3:1-2; 4:17; Acts 2:38; 3:19; 5:31; 20:21). Saving faith involves a turning from sin and a turning to faith in the person and work of Jesus Christ. This is called conversion. All those who, by the Holy Spirit, turn from sin to Christ abandon the worship of false gods to honor and serve the living God.  

Additionally, while serving the living and true God in the present, believers in Christ also wait for Jesus’ return from heaven. To wait (ἀναμένειν; anamemein) means to presently, actively and infinitely await with patient confidence the Lord’s return in power, might and glory. To wait the Lord’s return is a consistent theme of the Thessalonians letters (I Thess. 3:13; 4:15-17; 5:8, 23; 2 Thess. 3:6-13). See also Acts 1:11; 2 Tim. 4:1-8; Titus 2:11-13.

“As a result of the operation of God’s grace whereby the message was applied to the hearts, the eyes of the Thessalonians had been opened, so that they saw that their idols were vanities. They had turned from them to a God living and real. Here the true God is not so much pointed out as described. All the emphasis is on his character, which is the very opposite of the idols. They are dead, he is living. They are unreal, he is real, genuine. They are unable to help, he is almighty and eager to help. To this God the Thessalonians have turned to serve him continually, submitting themselves to him as completely as does a slave to his master, nay far more completely and far more willingly.

Now, turning to a God living and real implies turning to his only begotten Son and salvation through him,” explains Dr. William Hendriksen.

Have you turned by the enabling power of the Holy Spirit from idols to serve the living and true God? May the Lord’s truth and grace be found here.

Soli deo Gloria!

⁸ For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything.” (1 Thessalonians 1:8 (ESV)

What is meant by reverberation? To reverberate means (1) a repeated loud noise almost like an echo; (2) to vibrate or be disturbed because of a loud noise; (3) to return or re-echo a sound: and (4) to have a continuing and serious effect upon people and/or places. This fourth definition defines the impact the Thessalonian believers had upon their immediate surroundings and beyond. Through them, the Word of the Lord sounded forth (ἐξήχηται; exechetai) and created what amounted to a turmoil.

Through them, the gospel impacted the regions of Macedonia and Achaia. However, not only did the Thessalonian believers influence these areas, but their faith in God was everywhere. Their commitment, trust, dependence and worship of God, through the Lord Jesus Christ, made a lasting impact. Consequently, Paul, Silas and Timothy did not need to share the gospel to certain people groups because the Thessalonians had already done so.

“Though it may appear that this church developed such a testimony in only three Sabbaths of preaching (cf. Acts 17:2) spanning as little as 15 days, it is better to understand that Paul preached three Sabbaths in the synagogue before he had to relocate elsewhere in the city. In all likelihood, Paul spent months not weeks, which accounts for: 1) the two collections he received from Philippi (Phil. 4:16); 2) the time he worked night and day (1 Thess. 2:9; 2 Thess. 3:8); and 3) the depth of pastoral care evidenced in the letter (1 Thess. 2:7–8, 11),” explains Dr. John MacArthur.

“Paul notes that “the word of the Lord” had “sounded forth” from the church at Thessalonica, a clear reference to the proclamation of divine revelation. He also notes that their “faith in God” had “gone forth everywhere” (1 Thess. 1:8). “Faith in God” might refer to the Thessalonians’ own subjective trust in the gospel—the Thessalonians’ belief in the gospel had become known,” explains Dr. R. C. Sproul.

“However, it more likely refers to the content of what they believed—the Christian faith was proclaimed from Thessalonica. Thus, the Thessalonians were known for enthusiastically preaching the gospel to as many people as possible. Their faith went forth “everywhere”; that is, Thessalonian believers had gone out from the city with the gospel in every direction, and they had evangelized their provinces so thoroughly that Paul did not need to preach the gospel in those regions any longer (v. 8). Indeed, the Thessalonians were vital players in the early spread of the gospel. Aristarchus, for example, traveled with Paul on some of his missionary journeys (Acts 19:29; 27:2).”

Are you prepared for God to use you in such a way as to make a reverberation in your family, neighborhood, school and/or place of employment? Such an effect is because of a prior cause. The biblical cause to make a sounded forth impact is having a work of faith, a labor of love and a steadfastness of hope in the Lord Jesus Christ (I Thess. 1:3).

“All the believers at Thessalonica had to do was avail themselves of the opportunities which their strategic location afforded,” states Dr. William Hendriksen. The same can be said of believers in Christ today.

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

Soli deo Gloria!

⁶ And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, ⁷ so that you became an example to all the believers in Macedonia and in Achaia.” (1 Thessalonians 1:6–7 (ESV)

“If Jesus was not God in human flesh, Christianity is exploded,” writes John Stott. “We are left with just another religion with some beautiful ideas and noble ethics; its unique distinction has gone.” Stott wrote this in his classic book Basic Christianity. I’ve given today’s blog the same title because I Thessalonians 1:6-7 contains the biblical basics for life and living for the glory of God.

“The first-century church in Thessalonica stands out as one of the healthiest churches in the New Testament. As evidence, we need only look to today’s passage, wherein Paul says the Thessalonian Christians were “an example to all the believers in Macedonia and in Achaia” (1 Thess. 1:6–7). (The Roman provinces of Macedonia and Achaia covered territory that makes up most of modern Greece.) Paul does not describe any of the other churches he addresses in his epistles as examples or models for others, so the Thessalonians evidenced Christian virtues in a special way,” explains Dr. R.C. Sproul.

The Apostle Paul wrote, “You became imitators of us and of the Lord.” To be imitators (μιμηταὶ; mimetai) means to mimic, simulate or copy the original. In the entertainment industry, there are comedians who impersonate, or do impressions, of famous people and celebrities. They do so to entertain.

The Thessalonians mimicked Paul, Silas, Timothy and the Lord in order to become godly. Their godly, Christlike behavior was a natural result of what previously occurred in their lives. First, they received the Word of God. To receive (δεξάμενοι; dexamenoi) means to personally and completely grasp, welcome and accept. In the context, the Thessalonians welcomed the Word of God into their souls.

Within the historical context of Acts 17:1-9, the Thessalonians received God’s Word, the Gospel, in much affliction (θλίψει; thlipsei) meaning stress and oppression. The unbelieving Jews did not respond well when the Holy Spirit regenerated their fellow citizens unto repentance and new life in Christ. The anger of the unbelievers was in stark contrast to the joy of these new believers.

“The evidence of Divine election shewed itself not only in Paul’s ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, “Ye were imitators of God and of us,” in the same sense in which it is said, that the people believed God and his servant Moses, (Exodus 14:13 not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.,” states John Calvin.

Additionally, the Thessalonian coverts were well known examples following their conversion. Their impact spread throughout all Macedonia and Achaia. Their influence was profound because the church was located in one of the most important cities of the Roman Empire; the provincial capital of Macedonia. Thessalonica was located near the conjunction of several imperial crossroads and was an important seaport. News of their salvation would naturally spread to churches in other parts of the empire. Other believers could not miss the example the Thessalonians set.

The Thessalonians believed the Gospel message even though they knew it would bring suffering, and they continued to suffer for the kingdom of God well after their conversions (2 Thess. 1:5). The Thessalonians, knowing that living as Christians would mean their suffering just as it meant suffering for Jesus and His Apostles, did not turn away from the faith preached to them (see Matt. 16:21; 2 Cor. 1:5–7). They were truly a godly congregation.

“The Thessalonians were examples not merely because they suffered but because they suffered “with the joy of the Holy Spirit” (1 Thess. 1:6). They did not reject the vocation of suffering for the sake of the kingdom of God, to which all believers are called; rather, they rejoiced that they could suffer for the sake of the Lord (see Matt. 16:24; Acts 5:41). They were not sadists who enjoyed suffering for suffering’s sake. Instead, they had the Spirit-wrought joy in suffering that makes believers willing to endure the harshest opposition if that is what it means to be faithful to the Savior,” states Dr. Sproul.

“Disciples are not above their master, so we cannot think that we are above suffering for the sake of God’s kingdom (Matt. 10:24). Jesus and His Apostles suffered, and we must be willing to do the same. As we trust the Lord, we will even find ourselves rejoicing in our sufferings for the gospel, as the Holy Spirit works joy and endurance in the hearts of His people to make them persevere through the pain, looking to the coming glory (Rom. 8:18),” concludes Dr. Sproul.

The gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions,” comments Calvin.

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

Soli deo Gloria!