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Literary features: 1 Thessalonians 5:15-22

December 1, 2012 by William Higgins

In vs. 15-22 there are numerous references to “all” or “always” (bold/italics). In vs. 16-22 the verbs all come at the end (underlined). This is a more literal translation.

Relationships with all:

15Be patient toward all.

See that no one repays anyone evil for evil,

but alwaysseek to do good to one another and to all.

Relationship with God:

16Always rejoice

17Unceasingly pray

18In all things give thanks, for this is the will of God in Christ Jesus for you.

19The Spirit do not quench

20Prophecies do not reject

21but all things test

The good hold fast

22From every evil kind keep away

(The word πας is used 5 times – v. 15 twice, v. 18, v. 21, v. 22; the word παντοτε, which is from the root word πας is used 2 times – v. 15, v. 16; the word αδιαλειπτοως is used one time – v. 17)

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Outline: 1 Thessalonians 5:16-22. Relationship with God

December 1, 2012 by William Higgins

Talking to God: Praise and prayer

A.  Rejoice always

B. pray without ceasing

A1. give thanks in all circumstances

– for this is the will of God in Christ Jesus for you

God talking to us: Prophecy

C. Do not quench the Spirit/Do not despise prophecies

D. but test everything

C1. Hold fast what is good/Keep away from every evil kind

_________________________

A and A1, rejoicing and giving thanks are quite similar. The final phrase “for this is the will of God in Christ Jesus for you” qualifies all three statements. C consists of two synonymous parallels. C1 consists of two antithetical parallels.

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How to respond when you are wronged. 1 Thessalonians 5:14c-15

November 18, 2012 by William Higgins

Series: Paul to the Thessalonians

We have begun unpacking the last set of instructions that Paul gives in 1 Thessalonians 5. And we saw how these various commands are held together by several themes. Last week the theme was relationships with one another in the church – with leaders, with each other and with those who struggle in various ways.

Today, in vs. 14c-15, the theme is relationships with everyone, those within and outside the church. Let’s read our passage together – “Be patient toward all. See that no one repays anyone harm for harm, but always seek to do good to one another and to everyone.” As we will see these verses deal with how to respond when you are wronged.

By way of  background to this let me make two points. First –

They were being persecuted

You remember that Paul had to leave Thessalonica before he wanted to because an angry mob chased him out of town. And even after Paul left, the Thessalonians continued to suffer for their faith.

Paul tells them in the letter:

  • “You received the word in much affliction” – 1:6
  • “You suffered” – 2:14
  • Paul was concerned that “no one be moved by these afflictions” – 3:3 – that is, give up.
  • “For when we were with you, we kept telling you beforehand that we were to suffer affliction, just as it has come to pass, and just as you know” – 3:4

Certainly they suffered rejection by family and friends. Perhaps they were completely cut off, or maybe just looked down on. They would have been rejected by larger society since they no longer worshiped idols, or glorified Rome. So they would have been accused of not being good citizens; traitors; misfits. They would have been insulted. There would have been economic consequences, perhaps the loss of business or a job. They may have been harassed, as we see in Acts 17 – intimidation or perhaps some were wrongfully arrested.

There’s no indication that anyone had been killed at this point, but they were involved in a serious struggle and were being wronged by non-Christians regularly. But also –

Some were wronged by fellow believers

We don’t know all that went on, but two issues are mentioned in the letter. In chapter 4:6 some were wronged through sexual misconduct. And Paul addresses this by instructing them, “that no one transgress and wrong his brother or sister in this matter.” He is most likely concerned over an issue of adultery.

In chapter 4:11-12 some were being taken advantage of. They were giving generously, but those that received it didn’t get busy working but became busybodies.

With this background in place then, we have –

Paul’s instructions

“14cBe patient toward all.” (some translations add “them” connecting it to the previous commands, but this word is not in the original). Patience here means long suffering, which means you can suffer for a long time. It really has to do with the capacity to control one’s anger; being long-tempered vs. short tempered. So the issue here is that when you are wronged, you don’t give in to anger and strike out.

When Paul says be patient with “all,” this would apply to either situation, persecution by unbelievers or wrongs by fellow believers.

“15See that no one repays anyone harm for harm . . .” (Some translations have “evil for evil.” But the better translation is “harm for harm” or “wrong for wrong.” The first gives the impression that as long as you don’t do anything that is morally evil to someone, or as long as you are getting back at them legally it is fine. But Paul is concerned here with payback of any kind. It is another way of saying ‘and eye for an eye.’) We know how this works, you do me wrong, and I will do you wrong; you harm me, and I will harm you. This is talking about retaliation or vengeance.

In the Old Testament this was expressed by the phrase ‘an eye for an eye.’ Moses allowed this, although the intention was to limit retaliation. That is, instead of unlimited vengeance, now it had to be a proportionate response, only what is comparable to the wrong done to you. You destroy my eye, I get to destroy yours, not kill you.

In Proverbs we begin to see some qualification of this eye for an eye, harm for harm teaching. “Do not say, ‘I will do to him as he has done to me; I will pay the man back for what he has done.’” – Proverbs 24:29 (also 20:22)

It is Jesus, however, who decisively teaches us to set aside all retaliation. He moves things further in the same direction as Moses, but this time from limited retaliation – to no retaliation.

  • In Matthew 5:38-39 he moves beyond ‘an eye for an eye’ (talking about how we should not repay oppression by rebellion)
  • And in Matthew 5:43-44 he teaches us not to respond in kind to our enemies – those who harm us.

And Paul is sharing this teaching of Jesus with the Thessalonians.

He goes on to say, “. . . but always seek to do good to one another and to everyone.” The message is not just don’t return harm. Congratulations, you’re done. We are to seek to return good for harm.

This is also anticipated in Proverbs, “If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink . . .” – Proverbs 25:21.

However, once again, it is Jesus who decisively teaches us to return good for harm. Luke 6:27-28 – “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.” This counterintuitive logic goes against our anger; our flesh. We want to retaliate and we want to go beyond and eye for an eye. But Jesus says, give love for harm, good for hate, blessings for curses, prayer for mistreatment.

Now let’s step back and look at the passage as a whole and I want to make two points. Let’s read our passage again “Be patient toward all. See that no one repays anyone harm for harm, but always seek to do good to one another and to everyone.”

First, there are three steps in these verses:

1. Keep your anger under control. This is the long suffering part. You can’t do anything else until you do this.

2. Don’t return harm for harm, refrain from this and instead –

3. Seek to do good to them

Second, this teaching has no limitation:

  • All Christians are to live by this teaching: “no one” is to repay harm for harm. There are no exceptions.
  • We are to treat all people this way: Be patient toward “all”; there is to be no harm for harm to “anyone”; we are to do good “to one another and to all.” There are no exceptions.
  • And we are to do this “always” – in all circumstances and at all times. There are no exceptions.

This teaching is found throughout the New Testament

We have already seen this in 1 Thessalonians 5 and also Matthew 5 and Luke 6. Listen to the various ways it is stated elsewhere:

  • Romans 12:14 – “Bless those who persecute you; bless and do not curse them.”
  • Romans 12:17 – “Repay no one harm for harm, but give thought to do what is honorable in the sight of all.”
  • Romans 12:19-20 – “Beloved, never avenge yourselves . . . To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink . . .’”
  • Romans 12:21 – “Do not be overcome by evil (so that you fall into the pattern of harm for harm), but overcome evil with good (that is, return good for evil).
  • 1 Corinthians 4:12-13 – Paul says, “When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly.” (NIV)
  • 1 Peter 3:9 – “Do not repay harm with harm, or insult with insult, on the contrary, repay with blessing . . .” (NIV modified)

So this is both distinctive to Christianity, rooted in Jesus’ teaching and is absolutely foundational to how we are to act toward others. And if we ask the question –

Why is this so central to Christianity?

It’s an expression in our lives – our words and actions, of the truth of the gospel. God was long suffering and patient with us when we were his enemies; when we wronged him. God didn’t return harm for harm to us, otherwise we would have been destroyed. Rather God gave us good for evil. He gave his Son to die for us, though we did not deserve it. He has given us love and grace and blessing, in return for our sin and rebellion.

And what we have received from God, is what we are to give to others. Those who receive grace from God must give grace to others (Matthew 18). That’s why we return good for harm, love for hate, blessing for insults.

Let me end by saying –

This is really hard to do . . .

Let’s say someone insults you. It’s hard not to give into anger; to be longsuffering. It’s hard not to payback, even beyond an eye for an eye, much less respond with a blessing. Or if someone tries to hurt someone you love. And you restrain him. Well, this isn’t harm for harm. But once you do this, do you give in to anger and beat him in retaliation? In both of the cases we need grace from God to overcome our anger.

Let’s say someone steals something from you. Well, there’s anger. But then there is also the question of whether or how to use the legal system, which is by and large about an eye for an eye. We ought not use the legal system to return harm for harm for us. But sometimes seeking what is good for your enemy might well include them going through the criminal justice system. It depends on the circumstances . . .. And for our part what our motivation and purpose is. And so it’s difficult to make these kinds of decisions. We need wisdom from God.

Let’s say someone harms our country and there is a war. And let’s say you overcome your anger. Even so, it’s still hard. When everyone is stirred up and waving the flag and saying, let’s get them back, let’s kill our enemies – it’s hard to go against the stream to do what Jesus teaches and models for us. It’s hard to do what Paul teaches us here – to always to good to all. We need courage from God to stay true to Jesus.

Let’s say someone at church breaks a confidence. This person tells a bunch of people your deepest, maybe even most shameful secret. How do you respond? Will you gossip about them? Or, remembering how God has treated you will you find love and grace to respond by returning good for evil?

Perhaps you are in a situation where you have been wronged. I want to pray for you this morning – for God to help you, to give you grace to overcome your anger, wisdom to know how to return good for evil and the courage to do this even when everyone else thinks it is stupid.

William Higgins 

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Relationships with one another in the church. 1 Thessalonians 5:12-14

November 11, 2012 by William Higgins

 Series: Paul to the Thessalonians

We are coming near to the end of 1 Thessalonians and today we launch into Paul’s final section of instructions to them. He has already dealt with:

  • Sex, or how we are to control our own bodies in holiness and honor.
  • Mutual love, or how we should give generously to the needs of others. And how we ought not take advantage of such generosity to become idle busybodies.
  • The resurrection of the righteous and how the dead in Christ will not be left out, but will come with Jesus when he returns to be resurrected.
  • And then last week was the day of the Lord, that is, the judgment that will come upon the world when Jesus returns. And how for those who are ready for his coming it will be a day of deliverance and salvation.

Let’s take just a moment to look at this last set of instructions –

 Overview of 5:12-22

These verses might seem like a grab bag of instructions, with no rhyme or reason, short sentences on numerous different topics, but this isn’t true. For instance our verses today, 12-14b, have to do with relationships within the church:

A. With leaders – We ask you, brothers and sisters, to acknowledge those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.

B. With each other – Be at peace among yourselves.

A1. With those who struggle – And we urge you, brothers and sisters, admonish the idle, encourage the fainthearted, help the weak.

The rest of the material, also has an order to it:

  • Relationships with everyone (including outsiders) vs. 14c-15. We are to be patient with all and do good to all.
  • Relationship with God: vs. 17-22, talking about praise and prayer, and prophecy in the congregation.

Let’s look now at our verses, where Paul addresses three sets of relationships within the church. He tells us first of all to –

Respect Christian leaders

“12We ask you, brothers and sisters to respect those who labor among you and are over you in the Lord and admonish you, 13and to esteem them very highly in love because of their work.”

Paul is talking here about those who were functioning as elders among them. (Perhaps better proto-elders since the church is so new. These were likely leaders of households, who had leadership experience and who were also devoted to the cause of Christ. We even have a name for one of them – Jason, as we read in Acts 17:5. The use of plurals shows that there are several leaders in Thessalonica.)

And we have in these verses a good description of what Christian leaders or elders do.

  • They “labor among you.” This word “labor” means hard work or toil. It is often used by Paul for the work of ministry (1 Corinthians 15:10; 16:16; Romans 16:12; Colossians 1:29).
  • They are “over you in the Lord.” The word here can be translated as “rule, lead or manage you,” or also as “cares for you” or “gives aid to you.” These dual meanings present a nice description of the role of a shepherd, one who leads and also cares for those in their charge. “In the Lord” means they are leaders in the Christian community.
  • They “admonish you,” which has to do with teaching, correcting and warning when someone is on a wrong path.

  It’s easy for there to be tension between leaders and church members.

– Leaders make decisions, all of which are not popular.

– Leaders give direction, which not all will agree with.

– Leaders have authority, and not all like it that some have authority.

– Leaders teach and even correct, and this can make some mad.

 And, of course, there are many stories of grumbling and the undermining of leadership in the Old Testament.

There isn’t any indication of tension in Thessalonica. It’s just that Paul knows these things can happen, and so Paul deals with this forthrightly. As church members they are to “acknowledge,” or it can be translated, “respect” their leaders. They are to acknowledge their leadership and position of authority. And they are to “esteem them very highly” – to think highly of, or hold them in the highest regard. 

Why? Not because of their personality, their social status, or wealth, or worldly accomplishments. The reason is “because of their work” laboring in the Christian community. And this is to be done “in love.” Not as a tedious  obligation, but based on Christian love between believers in Christ.

So Paul give us instructions for relating rightly to Christian leaders. And, of course, this applies to me as well, since I am a part of an elder group here, and I also have leaders over me on the Conference level.

But let me ask, how is your relationship with your Christian leaders? And yes, I mean at Cedar Street. Is it governed by what Paul says here?

For my part, I would say, if you have concerns you can always talk to me or the Elders. And then we can work at whatever issues concern you. And remember, we cannot always tell when someone has a concern – so please communicate! Maintain good relationships with your leaders here.

Second, Paul tells us to –

Live in peace with one another

As Paul puts it here in v. 13 – “Be at peace among yourselves” as fellow church members. This same admonition can be found in different forms in lots of places in the New Testament. Here are some other examples from Paul:

  • Romans 12:16 – “Live in harmony with one another.
  • Romans 14:19 – “let us pursue what makes for peace and for mutual up-building.
  • Colossians 3:15 – “And let the peace of Christ rule in your hearts, to which indeed you were called in one body.”
  • 2 Corinthians 13:11 – “live in peace”

Just as there can be tension between members and leaders, so there can be tension between members. We can easily offend or hurt one another. And this leads to several temptations. One is to be angry and break off the relationship. Another is to withdraw and be hurt within. And another is to sweep things under the rug and pretend that everything is OK (because you know that you are supposed to live in peace with one another).

But Paul is saying, actually have wholesome, healthy and good relationships with each other. I use this language, because the biblical idea of peace means wholeness and well-being, not just absence of conflict. So this means we have to deal with issues that arise in good and Christian ways. We must deal with hurts, disagreements and conflicts as they come up. Paul is saying maintain your relationships with one another.

Are you living in peace with your fellow believers? Think about this for a moment. Who do you not have peace with? Let me encourage you to act on Paul’s words this morning. Work toward peace with that person. In a spirit of love and forgiveness, seek healing in the relationship.

Finally, Paul tells us to –

Help those who struggle

“14And we urge you, brothers and sisters, admonish the idle, encourage the fainthearted, help the weak.” Now although this verse may seem to be particularly directed to leaders, in terms of what they do, it is really directed to the whole congregation. All are to be involved in these activities.

  • Admonish the disruptive idle. As we saw in chapter 4:11-12 some were not working but were living off of the generosity of others. And since they didn’t work, they became busybodies getting into the affairs of others and being disruptive of the community. The Thessalonians are to teach, correct and warn these because they are out of line. (We have Paul’s example in chapter 4:11-12 – “aspire to live quietly, and to mind your own affairs and to work with your hands . . . and be dependent on no one.” He is even more direct and blunt in 2 Thessalonians 3:6-15 – recommending church discipline for those who don’t listen.)
  • Encourage the fainthearted, those who are worried, discouraged, fearful and in danger of giving up. Paul has already told them to encourage those who are grieving excessively those who have died (4:13) and those who have excessive fear of the day of the Lord (5:11). And certainly given their persecution, life would have been difficult – social rejection and economic difficulties because of their faith. Whatever the reason, they are to encourage them to be strong, to not give up, to keep moving forward!
  • Help the weak. This is very broad. It could be physical weakness, social or economic weakness or spiritual weakness. Whatever the case, they are to help their brothers and sisters in the Lord in whatever way possible. They are to give of their strength to strengthen them.

Let me ask you, do you help those who struggle among us? We too are to admonish those who are on the wrong path, whatever that might be. We are to help them by teaching and warning them.

We too are to encourage the fainthearted. Do you keep an eye out for those who are down or discouraged to lift them up and help them move forward?

Do you help the weak among us?

Let me end by saying that this passage reminds us once again of the importance of our relationships with each other in the church. Today Paul gives us strong encouragements to tend to our relationships and to keep them healthy, whole and functioning – with our leaders, with each other and with those who struggle. May God give us the courage and the wisdom to do just this.

(The teaching of Jesus found in Mark 9:33-50 is most likely being alluded to in these verses. Jesus talks about those who are the greatest – the 12, the leaders. Their work is to humbly serve even the lowest among them. And he also talks about “little ones” with a concern about their stumbling and being lost. These need special care. And it ends with the command to be at peace with one another – Mark 9:50.)

 William Higgins

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The Day of the Lord. 1 Thessalonians 5:1-11

November 4, 2012 by William Higgins

Series: Paul to the Thessalonians

We are continuing to let 1 Thessalonians guide us each Sunday, so that whatever Scripture text we are up to is what we will talk about, trying to understand carefully what Paul has to say. And today Paul is teaching on the topic of  –

The day of the Lord

This is an ominous teaching, often spoken of in the Old Testament. It is when God breaks into history to judge sin and set things right. It is a time of darkness, despair and destruction. Let’s look at a few Scriptures to get a sense of this:

  • Isaiah 13:6, 9 – “Wail, for the day of the Lord is near; as destruction from the Almighty it will come! . . . Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation . . ..”
  • Jeremiah 46:10 – “That day is the day of the Lord God of hosts, a day of vengeance, to avenge himself on his foes.”
  • Ezekiel 30:2-3 – “Thus says the Lord God: Wail, ‘Alas for the day!’ For the day is near, the day of the Lord is near; it will be a day of clouds, a time of doom for the nations.”
  • Joel 1:15 – “Alas for the day! For the day of the Lord is near, and as destruction from the Almighty it comes.

So this is a terrible time of judgment. [Now, whenever God breaks in to judge a nation, this is a day of the Lord event. For instance Isaiah 13 is talking about the destruction of the Babylonian empire. But this also foreshadows what will happen at the end of the world itself.] 

But there is another aspect to the day of the Lord which is what Paul highlights here. Just as there is judgment on the unrighteous, the day of the Lord is a time of deliverance and salvation for God’s people. For instance in Zechariah 14, when the Lord comes with all his holy ones, as we talked about last week, God’s people are delivered (also Isaiah 14:1-2 following chapter 13; also in 13:9 the destruction is against “the sinners” in the land; Joel 3:18.)

Perhaps they need to hear this part of it, having been scared by the despair, doom and gloom. Or perhaps they are anxious about how to be ready for such an event, if it can come at any time. Paul’s message to them here is one of reassurance. Although for the world it will be a time of judgment and destruction, for the people of God, it will be a day of salvation.

The day will not overwhelm you

“1Now concerning the times and the seasons, brothers and sisters, you have no need to have anything written to you. 2For you yourselves are fully aware that the day of the Lord will come like a thief in the night.”

The phrase “times and seasons” refers to the when question. He is basically saying that they know that no one knows when the day of the Lord will come.  If in the previous section on the dead in Christ they needed some additional teaching, here they know this truth that it will come suddenly and unexpectantly like a thief in the night.

As we have already seen, Paul had taught them Jesus’ Olivet discourse about the second coming and the resurrection. And he will continue to refer to this in our verses today talking about the day of the Lord. In fact, much of what he says is a mash-up of the teaching at the end of the Olivet discourse found in Matthew 24 and Luke 21 about being ready. You can see the handout that illustrates numerous points of contact.

The “thief in the night” is a parable from Matthew 24:43-44 (also 2 Peter 3:10; Revelation 3:3; 16:15). It teaches that Jesus could return at any time, therefore we need to be ready at all times.

So the Thessalonians know this and can be alert. But the world does not know this. So they are not ready. “3While 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.” This is very much in tune with what we saw above. The day will be a time of judgment. Paul uses the word “destruction.”

The phrase “peace and security” was actually a Roman slogan for what the empire and its armies gave to its citizens. So what Paul is saying is that precisely when people think things are good and peaceful – the day will come upon them. In other words, it is a false security that they have.

He uses the imagery of labor pains to say that it will come suddenly and with great pain. And, as with labor, there will be no escape.

“4But you are not in darkness, brothers and sisters, for that day to surprise you like a thief. 5For you are all children of light, children of the day.” Although the world is unprepared, Paul is saying, you are prepared, so you won’t be surprised. You will be ready.

Why? Because they are children of light, children of the day. Paul is referring to the fact that they are Christians and live as Christians. They already desire and live under God’s rule and his way in the midst of a dark world. And so when the day comes to extend God’s rule to all the earth, they will be ready. (For similar language – sons of disobedience, children of light ,referring to behavior see Ephesians 5:8.) So he is giving them words of assurance. They need not fear.

Literally, v. 5 says that they are “sons” of light and “sons” of the day. Paul may well have the idea here that all Christians are inheritors of the blessings that will come on that day. Son-ship often carries with it the idea of inheritance, in this case applied to both female and male believers. Now we suffer, but then we will be blessed. (Inheritance language – 1 Corinthians 6:9; Galatians 5:21)

Also notice how he plays off the words “day” and “night” in v. 2 to speak of two different conditions and ways of life:

  • The world is in a state of darkness/night, which leads to a way of life – they are not prepared/not doing God’s will.
  • Christians are of the light/day, so they are prepared/ doing God’s will.

And these differing conditions and ways of life lead to differing results:

  • The world will be surprised and will not escape destruction.
  • Christians will not be surprised and so will not be destroyed.

Now, Paul wants to give them assurance from excessive fear over the day of the Lord, but he also has to encourage them to –

Continue to be ready

“5We are not of the night or of the darkness. 6So then let us not sleep, as others do, but let us keep awake and be sober. 7For those who sleep, sleep at night, and those who get drunk, are drunk at night. 8But since we belong to the day, let us be sober . . .”

Paul is saying, since we are not of the darkness, but rather belong to the day – let’s act that way! Don’t sleep or be drunk. Don’t fall back into the world, into spiritual darkness, into being unprepared, not doing God’s will.

Rather he tells them: keep awake and be sober. Keep doing God’s will; keep living the Christian life so that you are ready. (Both of these exhortations are from Jesus’ teaching. The first – “stay awake” comes from the parable of the thief, and the second, “be sober” is a deduction from the parable of the householder.)

“. . . having put on the breastplate of faith and love, and for a helmet the hope of salvation.” Here Paul further elaborates what it means to be awake and sober. Their lives are to be characterized by faith, love and hope.

Notice that Paul says that they have already put on this armor when they became a Christian. And he knows that they are still evidencing these virtues, as he pointed out in chapter 1:3. He is basically saying, maintain this armor of faith, love and hope, since you live in a hostile world. (Paul is most likely referring here to Isaiah 59:17a, where God “puts on righteousness as a breastplate and a helmet of salvation on his head.”)

– What does it mean to have “the breastplate of faith and love”? In both Isaiah 59 and Ephesians 6, where this is talked about, it refers to righteousness. Perhaps this image can be expressed in a phrase Paul uses in Galatians 5:6, “faith working through love” in our lives. That is putting our faith into practice by doing God’s will.

– What does it mean to have “for a helmet the hope of salvation”? It means to stay focused in our thinking about the hope of salvation we have in Jesus. And this is what Paul moves on to talk about –

Our hope

“9For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, 10who died for us so that whether we are awake or asleep we might live with him.”

It is not God’s purpose for believers in Jesus to be judged by God’s wrath. That is for those who walk in darkness. Rather it is God’s destiny for believers “to obtain salvation” when the day of the Lord comes. This is our hope.

And this salvation is “through our Lord Jesus, who died for us.” Without this we are not saved. As Paul makes clear in chapter 1:10, it is “Jesus who delivers us from the wrath to come.”

And then, picking up the language of 4:13-18, Paul talks about how, on that day, whether we are already dead in Christ or alive and remain – we will live with him. That is, we will be resurrected to live with him forever. This is the salvation we will obtain.

So Paul ends with strong words of encouragement. Although the day will bring judgment and despair on those who are in darkness and are not ready. For those who are ready, we have a glorious hope!

“11Therefore encourage one another and build one another up, just as you are doing.” Life is hard for them. They are suffering persecution. And so keeping an eye on the future will give them the strength to keep moving forward. And they are to help each other in this.

First of all, this passage fills out the picture of – 

What takes place when Jesus returns

–  Jesus will come

– The dead in Christ will be raised

– Those remaining will be raised to meet him

– Then, we learn from our passage today, will come sudden destruction; wrath and judgment, just as the day of the Lord passages in the Old Testament indicate.

(Paul clearly connects the day of the Lord to the second coming of Jesus and the judgment of the day of the Lord. It is when Jesus comes that there is vengeance and destruction – 2 Thessalonians 1:6-10. Also in 2 Thessalonians 1:10 – “when he comes on that day,” the coming and “that day” are the same event. Jesus’ “coming” and “the day of the Lord” are also equated in 2 Thessalonians 2:1-2 – “Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you brothers and sisters, not to be quickly shaken in mind or alarmed either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come.” This also follows the Olivet discourse in Matthew 24. First there is the coming of Jesus and the resurrection of the righteous – 24:30-31, and then in the further teaching and parables – there are descriptions of judgment, which Paul will allude to throughout our verses -24:36-51.)

We are also challenged to – 

Be ready!

Now the tone here is different than in the teaching of Jesus, where the emphasis is on warning that disciples who are not ready will be excluded from the kingdom (Matthew 24:51). Here Paul is confident that they are doing well, and so the tone is different, as long as they stay ready. His message is keep awake, keep sober, keep on your armor, continue in your faith, love and hope.

And if you are doing well as a Christian today, walking in God’s will and finding forgiveness when you fail I would encourage you in the same way. Keep doing God’s will! Keep living the Christian life!

But if you are here today and you are not doing well as a Christian; if you are walking in known sin, then you need to wake up! You need to sober up so that you can be ready.

And if you are here today and you are not a Christian then you need to begin at the beginning with salvation through our Lord Jesus Christ, who died for you. Let him transform you and then begin to walk in God’s will for your life.

Finally, if you are ready –

Don’t be afraid!

Yes there will be judgment, yes there will be despair and doom. Think of the verses that were read about the day of the Lord. Amos 5:18 says – “Woe to you who desire the day of the Lord! Why would you have the day of the Lord? It is darkness, and not light.”

But not for Christians! Because of Jesus death for us, because we are now children of light, because we are now changed within, because we now walk according to God’s will – the day of the Lord is a day of salvation! We are assured of this.

And so we can pray, “Your kingdom come!” And we can boldly pray, “Come, Lord Jesus!” Because this will be a day of rejoicing for those who are ready; a day of inheritance; a day of blessing.

William Higgins

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Jesus’ teaching in 1 Thessalonians 5:1-11

November 3, 2012 by William Higgins

A not necessarily complete list of parallels

with help from David Wenham

 

Matthew 24 (Luke 12, 17; Mark 13)

1. Now concerning times. 5:1 – “Now concerning the times and the seasons”/ Matthew 24:36 – “Now concerning that day and hour” (Mark 13:32)

2. The day of the Lord. 5:2 – “the day of the Lord”/Matthew 24:36 -“that day” (Luke 17:24, 30; Mark 13:32)

3. Knowing, not knowing. 5:2 – “For you yourselves are fully aware,” 5: 4 – “But you are not in darkness, brothers, for that day to surprise you”/Matthew 24:39 – “they were unaware”

4. A thief in the night. 5:2 – “like a thief in the night”/Matthew 24:43– “what part of the night the thief was coming” (Luke 12:39)

5. Normal life. 5:3 – “people are saying, ‘There is peace and security’”/Matthew 24:38 – “they were eating and drinking, marrying and giving in marriage” (Luke 17:27-28)

6. Sudden destruction. 5:3 –  “sudden destruction”/Matthew 24:39  –“and they were unaware until the flood came and swept them all away” (Luke 17:27-29; Mark 13:36)

7. Stay awake. 5:6 – “let us not sleep, as others do, but let us keep awake”/Matthew 24:42 – ”stay awake,” v. 43 – “would have stayed awake” (same word) (Luke 12:37-38; Mark 13:33- 37)

8. Drunkenness. 5:6-8 – “be sober. . . those who get drunk, are drunk at night. . .  let us be sober”/Matthew 24:49 – “drinks with drunkards” while waiting for the master (Luke 12:45)

9. Resurrection references. 5:10 –  “whether we are awake or asleep we might live with him”/Matthew 24:40-41 – “one will be taken” (Luke 17:34-35)

 

Luke 21:34-36

1. The day of the Lord. 5:2 – “the day of the Lord”/Luke 21:34 – “that day”

2. Suddenly. 5:3 –  “sudden destruction”/Luke 21:34 – “that day come . . . suddenly” (same word)

3. Come upon. 5:2 – “the day of the Lord will come”/Luke 21:34 –  ”that day come upon you” (same word)

4. Escape. 5:3 – “they will not escape”/Luke 21:36 – “the strength to escape” (same word)

5. Stay awake. 5:6 – “let us not sleep, as others do, but let us keep awake”/Luke 21:36 – “stay awake at all times”

6. Drunkenness. 5:6-7 – “be sober. . . those who get drunk, are drunk at night. . .  let us be sober”/Luke 21:34 – “drunkenness”

7. Resurrection reference? 5:10 – “whether awake or asleep we might live with him” /Luke 21:36  – “to stand before the Son of Man”

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Outline: 1 Thessalonians 5:1-11

November 3, 2012 by William Higgins

The day will not overwhelm you

A. You are fully aware – 1Now concerning the times and the seasons brothers and sisters, you have no need to have anything written to you. 2For you yourselves are fully aware that the day of the Lord will come like a thief in the night.

B. Those in darkness/not ready: 3While 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.

A1. You will not be surprised – 4But you are not in darkness, brothers and sisters, for that day to surprise you like a thief. 5For you are all children of light, children of the day.

Continue to be ready

C. Let’s act like we are not of the night – We are not of the night or of the darkness. 6So then let us not sleep, as others do, but let us keep awake and be sober.

D. Those in darkness/not ready – 7For those who sleep, sleep at night, and those who get drunk, are drunk at night.

C1. Let’s act like we belong to the day – 8But 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.

Our hope

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

_________________

A. and A1 – in both they know about the day; both refer to the thief; both have “brothers and sisters”; references alternate between “day” – “night”/ “darkness” – “day” “light” “day”; both use second person language.

C. and C1 – in both the point is made that they are of the light, first negatively (C), then positively (C1); both have exhortations – “let us”; both refer to being “sober”; both use first person language.

B and D parallel each other in basic theme; both have third person language.

The hope section (vs. 9-11) comes from the phrase at the end of the second section “the hope of salvation.”

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The Resurrection of the Righteous. 1 Thessalonians 4:13-18

October 28, 2012 by William Higgins

Series: Paul to the Thessalonians

We have been looking at 1 Thessalonians for a number of weeks and we are now in the final part of chapter 4, where Paul is going through a list of topics that need to be addressed. First was sex, or how we are to control our own bodies in holiness and honor. Next was mutual love, or how we should give generously to the needs of others, and how we ought not take advantage of such generosity to become idle busybodies.

Today the focus in on the resurrection of the righteous when Jesus returns. The second coming of Jesus is a big theme in 1 Thessalonians, mentioned in six different places. It also dominates 2 Thessalonians.

 But there was some confusion among the Thessalonians on the question –

What about the dead in Christ?

“13Now concerning those who are asleep, we do not want you to be uninformed, brothers and sisters.” Since Paul left, someone had died, or as he says here, fell “asleep. [Paul uses this metaphor for death  three times in these verses – vs. 13, 14, 15. This was a common euphemism for talking about death in Judaism and the Greek and Roman world. It also came to be connected with those who are waiting to be awakened at the resurrection – Daniel 12:2. See also Mark 5:39. He also speaks of “the dead in Christ” in v. 16.] But having a Christian die was distressing to the Thessalonians, because they’re not sure what that means for the person. 

As we will see in a moment, Paul has taught them the basics of the Olivet discourse from Jesus about his second coming and the resurrection (Matthew 24-25). And it’s true that here and elsewhere Jesus focuses on those living at the time of his coming. He doesn’t explicitly address the issue of the righteous dead (at least not in the first three gospels). So the question arose among them – ‘Will the dead in Christ take part in all that happens when Jesus returns?’

And apparently some thought not. And this led them to be full of grief for the one who had died. So Paul wants to teach them on this “ . . . that you may not grieve as others do who have no hope.” It’s true that in the Greek and Roman world there was very little hope for anything after death, except eternal sleep in the gloomy underworld. As one of them said, “Hopes are for the living, but the ones who die are without hope” (Theocritus). But as Christians we have hope.

So this is a place where Paul needs to supply what is lacking in their understanding (1 Thessalonians 3:10), given that he had to leave them so quickly. So he shares –

The story on those who have died

First, he appeals to the example of Jesus. “14For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.” Paul is saying, Jesus died too – but he rose again. And in the same way, because of the salvation that Jesus gives (“through Jesus”), God will bring with Jesus at his coming the dead in Christ, so that they can follow his pattern of first dying and then being raised.

So the dead in Christ are not left out. They will come with Jesus in order to be resurrected to new life. [When Paul says, “God will bring with him those who have fallen asleep” are those “with him” already resurrected or do they come with him to be resurrected? Two things point to the latter: 1) The resurrection happens after Jesus descends from heaven – v. 16. But these are “with him” at his coming; at his descent. The idea, almost certainly, is that they come with Jesus from heaven, from their interim state, from being with him in heaven – Philippians 1:22; 2 Corinthians 5:8. 2) God does not “bring with” Jesus those who are already raised, but those who are identified as “asleep,” that is, those not yet resurrected.]

But this teaching is not just based on the example of Jesus’ death and resurrection, it is also supported by a word from the Lord. “15For this we declare to you by a word from the Lord . . .” What’s this all about? As I said, there’s no saying of Jesus that explicitly addresses the dead in Christ. 

Rather, I believe that Paul is referring here to Zechariah 14:5 which is a part of a “word of the Lord” oracle (Zechariah 12:1). This says, “And the LORD my God will come and all the holy ones with him” (LXX).

  • The name, “LORD” or “Yahweh” is most often taken as a reference to Jesus, when Paul reads the Old Testament. So this speaks to Jesus’ coming.
  • The phrase “the holy ones” most often refers to the angels who are a part of “the assembly of the holy ones” in heaven (Psalm 89:5). But even in the Old Testament “holy ones” can also refer to the people of God. [In the LXX see Psalm 33(34):9 and Daniel 7:18, 21.] And Paul uses this particular phrase (the plural ῾οι ῾αγιοι as a substantive) to refer exclusively to believers or saints in his letters [38 times by my count with one instance of the singular – Philippians 4:21.] And he speaks of the dead in Christ as being “with Jesus” in several places (Philippians 1:26; 2 Corinthians 5:8), so this puts them in this assembly. They are a part of the “all” of his holy ones. [See also Hebrews 12:22-24, Revelation 4-5, 6:9-11.]
  • Finally, the dead in Christ, will come “with him.” They will come along with the rest of the host of heaven at his return. [Didache 16:7 quotes Zechariah 14:5 and clearly refers it to the resurrection of the dead in Christ.]

Notice the similarity of this to v. 14, “God will bring with him those who have fallen asleep.” His reasoning is, if  “all” the holy ones come with him, then the dead in Christ will come with him too.

[Paul clearly alludes to Zechariah 14:5 (LXX) already in 1 Thessalonians 3:13 – “at the coming of our Lord Jesus with all his holy ones,” in the prayer that sets up this teaching section. (This can be seen in the Greek. Both use κυριος and both have similar phrase about the “holy ones” – Zechariah – πάντες οἱ ἅγιοι μετ’ αὐτοῦ; Paul – μετὰ πάντων τῶν ἁγίων αὐτοῦ – see Gordon Fee). Notice that it is cited in the context of praying that the Thessalonians will become holy.] [Although there is no word of Jesus that makes this precise point, which is the reason for confusion in the first place, given that Paul takes Yahweh as a reference to Jesus, it turns out that this is in a sense a word of Jesus.]

Paul goes on – “. . . that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.” Paul also concludes from this word of the Lord that since the dead in Christ descend with Jesus from heaven, even before the resurrection happens, they have a certain precedence over the living, who are still on earth at this point. They are first, because they are already with Jesus. [Those “who remain” might well mean those that are not already a part of the assembly of the holy ones with Jesus.]

So, not only do they take part in what happens when Jesus returns, they have a certain chronological priority.

Next, Paul gives the sequence of events that will happen when Christ returns and the righteous are raised. “16For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. 17Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air and so we will always be with the Lord.”

Notice how this sequence is really just a summary of the Olivet discourse of Jesus from Matthew 24:30-31, which Paul had taught them when he was with them. [The connections with the Olivet discourse continue in 5:1-11, where Paul says that they know these things – 5:1-2.] 

1 Thessalonians 4:16-17 Matthew 24:30-31
1. Jesus will descend from heaven 1. “The Son of man coming on the clouds of heaven”
2. A cry of command, the voice of an archangel 2. “And he will send out his angels”
3. The trumpet of God 3. “With a loud trumpet call”
The dead in Christ will rise first Zechariah 14:5
4. We who are alive will be caught up (resurrected) 4. The angels will “gather his elect from the four winds” (a common metaphor for resurrection)

But since Jesus doesn’t address the dead in Christ in the sequence, which caused the confusion for them, Paul adds in Zechariah 14:5. A word of the Lord that supplements and clarifies the teaching of the Olivet discourse on the place of the dead in Christ (in blue).

Paul also makes clear that this is a royal event. Several aspects of his description of it in vs. 15-17 point this out. For instance having an angel herald his coming and the blowing of a trumpet. Also, the word used here for “coming” makes this point. It means presence, coming or arrival. But it could also be used of the coming of a ruler or emperor on an official visit. Finally, the word “meet” has to do with an official delegation that goes out to welcome, and then escort a dignitary back into the city (Acts 28:15-16; Matthew 25:6). This will be the role of the living when Jesus comes. So the dead in Christ will be raised first, and the living will function as the welcoming committee.

The Thessalonians had welcomed Roman emperors to their city before, so they would know what Paul is talking about here. Except that here they will be welcoming the emperor of all creation to earth.

Paul’s message is – be encouraged! “18Therefore encourage one another with these words.” He has taught them that:

  • the dead will be a part of the events of the second coming
  • they will even have a certain priority in the order of resurrection
  • we will be “together with them” in the resurrection – v. 17
  • we will all be with the Lord forever – v. 17

And he has done so, “that you may not grieve as others do who have no hope” – v. 13.

[Why is there no discussion of a reunion with loved ones in the interim state? Most likely because of the contrast that controls this passage between the living and the dead. The living, as living ones, can only be reunited through the resurrection. If they die they can presumably be reunited in this way, but then they are no longer the living. Paul does not speak of a reunion in the interim state, perhaps because the real hope of the Christian is the resurrection. And also this isn’t the specific question being addressed. Rather it is, ‘Will the dead in Christ take part in the events of the second coming?’]

Finally, a few words on –

Hope and grief

Paul is not saying don’t grieve when a fellow Christian dies.

  • Jesus grieved for Lazarus, even though he knew he would be a part of the resurrection and even though he knew that he was about to raise him back to life  – John 11.
  • And in Philippians 2:27Paul spoke of the sorrow he would have had if his coworker, Epaphroditus had died, “sorrow upon sorrow.”
  • And we are told in Acts 8:2 that when Stephen was killed fellow believers “made great lamentation over him.”

It is perfectly fine and natural to grieve. Paul is simply saying don’t grieve like those who have no hope. The Christian who has died will be raised again to new life when Jesus returns. This tempers our grief and is a testimony to our strong belief in the salvation that Jesus brings. That we if we are dead when Jesus returns, we will awake. And if we are alive we will be caught up. And this should encourage us indeed.

May God make us to be a people of hope in a hopeless world. May we be a light to the world of a faith that even death cannot defeat. Amen.

William Higgins 

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Outline: 1 Thessalonians 4:13-18

October 27, 2012 by William Higgins

A. Grief: 13Now concerning those who are asleep, we do not want you to be uninformed, brothers and sisters, that you may not grieve as others do who have no hope.

B. The dead will come with him: 14For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

C. The living will not precede the dead: 15For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.

D. The coming of Jesus: 16For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.

C1. The dead will be raised before the living: And the dead in Christ will rise first. 17Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air,

B1. The living will be with him: and so we will always be with the Lord.

A1. Hope: 18Therefore encourage one another with these words.

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Mutual Love & Its Abuse. 1 Thessalonians 4:9-12

October 21, 2012 by William Higgins

Series: Paul to the Thessalonians

We are back to our series on Paul to the Thessalonians. Remember with me: Paul, Silas and Timothy ministered in Thessalonica, but had to leave because a mob was after them. Paul was concerned because he hadn’t finished giving these new converts all the teaching that he had intended. So he sent Timothy back to check on them. And now that Timothy has reported back to Paul, he is writing this letter in part to give them further instructions based on some concerns raised by Timothy’s report.

The first topic was sex, learning to control our own bodies in holiness and honor. Today the topic is mutual love or loving and helping each other as brothers and sisters in Christ. And as well how this love can be taken advantage of and misused by some.

Our passage begins with Paul –

 

Encouraging the practice of mutual love

“9 Now concerning mutual love . . .” [Paul has talked about their love several times before this: 1:3 – their “labor of love”; 3:6 – “the good news of your faith and love”; 3:12 – “may the Lord make you increase and abound in love for one another and for all”] The word for love here is Philadelphia, which literally means love for one’s brothers and sisters. This word was used for the love that you are to have for your natural family. In the New Testament it is used for the love that we are to have for those who are in our faith family.

All throughout 1 Thessalonians Paul emphasizes that these new believers – Jews and Gentiles, and Gentiles of different backgrounds – are now a part of a new family because of their faith; he emphasizes that the church is a family. Indeed Paul calls the Thessalonians “brothers/sisters” 19x in I Thessalonians. That’s a lot! And he refers to those who are not Christians as “outsiders” in v. 12.

In our context here in 1 Thessalonians this familial love, like in a regular family, extends beyond affection and friendship to helping each other out with material needs. [See also Hebrews 13:1-3 where “philadelphia” is used in the context of giving hospitality and helping (providing for) those in prison due to persecution.] [Philadelphia is not being used in contrast to agape. It is used in parallel to it in v. 9 – “now concerning mutual love (philadelphia) . . . you have been taught  by God to love (agape) one another.” It simply speaks of their love in a familial context.]

Paul goes on – “9Now concerning mutual love you have no need for anyone to write to you . . ..” Why no need to write? “for you yourselves have been taught by God to love one another.” Paul is alluding here to Isaiah 54:13 – “all your sons will be taught by the LORD.” This text talks about the time of the kingdom of God. More broadly in Scripture we learn that at this time, God will be more active working amongst his people; and the Spirit will dwell in all God’s people and lead and teach them. [John 6:45 quotes Isaiah 54:13. See also Jeremiah 31:33-34; 1 John 2:20, 27]  No doubt Paul had taught them Jesus’ command to love their neighbors. But it has really taken root and the Spirit has brought this to life in their hearts.

How does he know God has taught them? They are doing it. “10for that indeed is what you are doing to all the brothers and sisters in all of Macedonia.”

And to love those who are not a part of your natural family or your friend network – as family; to have affection for them and to care for their needs is surely a sign of God’s work in their hearts.

They “love one another” in their own group, but also have this family love for all their fellow Christians, in all of the province of Macedonia, which included the cities of Philippi and Berea. This most likely evidenced itself in giving financial support for those in need, including food for the hungry (2 Thessalonians 3) and hospitality for those who were traveling through Thessalonica.

 “But we urge you, brothers and sisters, to do this more and more.” Paul is praising them for their love and generosity; that they are helping those with needs. And essentially he is saying be even more diligent in this sharing.

Next Paul moves to –

Correcting the abuse of mutual love

Here is where we get to the problem he wants to address. It was not that they weren’t loving each other and being generous to help those in need. It was that a few were taking advantage of this mutual love and generosity. Though able to work and support themselves they were living off the generosity of others. In other words, they were “idle.”

And those who are idle; who aren’t busy with their own work and life tend to become busybodies. As we will see some got involved in other peoples’ business and were talking about other peoples’ lives and concerns. Thus they were being disruptive to the community. In chapter 5:14 Paul specifically calls them “the idle.” The word that he uses can mean both not working, but also “disruptive,” which fits well with their meddling behavior.

 “11 and (we urge you) to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you.” The phrase “to aspire to live quietly” speaks to how idleness leads to being a busybody. It can refer specifically to not speaking or spreading gossip, or more generally to not being disruptive in the community. 

The phrase “to mind your own affairs” can also speak to not being a busybody, that is, keep your nose out of the business of others. But it can also mean “attend to your own home and things.” That is, focus on taking care of your own needs. 

The last phrase “to work with your hands” addresses the core issue. If you are at all able, work to provide for your own needs. Don’t live off of the generosity of others. Provide for yourself and your family. [See also Ephesians 4:28; 1 Timothy 5:18.]

  And just as the problem of idleness leads to the problem of being a busybody, so the solution of working to provide for your own needs solves (at least in good part) the issue of being a busybody. For if you are busy working at providing for your own needs, you will most likely not have time to be meddling. [See also 1 Timothy 5:13.]

  Now, Paul not only taught them this, as he says, “we instructed you,” he was a model for them. He says in 1 Thessalonians 2:9, “For you remember, brothers and sisters, 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.” Paul had the right to live off of the generosity of the family of God, because he was doing the work of the kingdom. But he declined this in order to model for them how they should each work hard and provide for their own needs. [See also 2 Thessalonians 3:7-8]

“12 so that you may live properly before outsiders and be dependent on no one.” Paul expresses two concerns. First a lifestyle of idleness and meddling is a bad witness to unbelievers. We are to be a witness to a new way of life in Christ, of the transformation that he brings.

Second, unless we are disabled in some way, we are not to be dependent on the generosity of others. It’s one thing to receive help and to be blessed by your faith family in a time of crisis or need. This is what we are to do more and more for one another. But it’s another to live off of others while not working.

Idleness in 2 Thessalonians 3

Apparently this letter didn’t solve the problem, because in 2 Thessalonians Paul has to deal with it in more detail. [The word “idleness” v. 6, is the same as in 1 Thessalonians 5:14.] Here also some were “not willing to work” – 3:10. They were able, but unwilling. They were “not busy at work, but busybodies” – 3:11.

  The answer is spelled out in clear terms here: “If anyone is not willing to work, let him not eat” – 3:10. Don’t give to them anymore. With regard to being a busybody, they are “to do their work quietly and . . . earn their own living” – 3:12. [The word “quiet” is the same as in 1 Thessalonians 4:11]

I believe in these verses Paul gives us

Six challenges

– to think about and put into practice.

1. Do you see the church as your family? Your faith family? Do we have this sense of identity?

In several places in Scripture we learn that God is our Father (Matthew 6:9; 23:9) Jesus is our eldest brother; the firstborn (Romans 8:29), and we are all brothers and sisters in the Lord (Matthew 23:8).

We are not just a collection of individuals with all of our differences and different natural families. We have been melded together in Christ. And we need to embrace this identity and live it out.

2. Are you growing in your love for one another? Where do you need to grow more and more?

  • Do you need to spend more time with your brothers and sisters in the Lord?
  • Do you need to take time to show concern and love?
  • Do you need to be more involved in giving to help with the needs of brothers and sisters in the Lord?

3. Are you taking care of your own needs? If we are able, we are to take care of ourselves and our families. Let the generosity of God’s people go to those who truly need it, those who are not able to care for themselves.

4. Do you create dependence when you give to others? Every person must carry their own load; that is, be responsible for their own needs. So let this be a guideline for you as you seek to be generous, so that your giving will truly be a blessing and not a snare to those you seek to help. [Here the focus is on getting the idle to work and not be dependent. Not giving to them is only implied. In 2 Thessalonians 3 not giving is made explicit.]

5. Do you stop giving because some take advantage of you? This is precisely what is going on here. But notice, Paul doesn’t say stop giving or don’t be generous. He doesn’t say it’s OK to develop a hard heart.  He tells them to give “more and more.” There are plenty of people in real need, for whom our giving will not create dependency. And so we need to grow in our love and giving by sharing with these.

6. Are you a busybody? A meddler? A gossip, disrupting the community? Maybe you are working, but still have enough free time. And you don’t need a lot of time given the advent of facebook! If you have too much free time, busy yourself with the work of God, not the work of the evil one.

 

Where is God speaking to you today? May God work in each of us so that we are “taught by God” in all these areas to do God’s will and to be witnesses to others who don’t know Christ. 

William Higgins

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