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Outline – 1 Thessalonians 4:9-12

October 20, 2012 by William Higgins

Encouraging the practice of mutual love: Now concerning mutual love you have no need for anyone to write to you, for you yourselves have been taught by God to love one another, for that indeed is what you are doing to all the brothers and sisters in all of  Macedonia. But we urge you, brothers and sisters, to do this more and more

Correcting the abuse of mutual love:

  • and to aspire to live quietly
  • and to mind your own affairs
  • and to work with your hands, as we instructed you

so that you may live properly before outsiders and be dependent on no one.

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Holy Sex! 1 Thessalonians 4:1-8

October 7, 2012 by William Higgins

Series: Paul to the Thessalonians

We are back to our series on Paul to the Thessalonians. We learned already in chapters 1-3 about how thankful Paul is for their faith; how he ministered to them with integrity; and how he deeply loves them and misses them, having been forced to leave them. Today in chapter 4:1-8 he moves into a new section of the letter where he begins to remind them and instruct them in the faith, as he said in 3:10, to “supply what is lacking in your faith.” And today the topic is holy sex.

I want to share –

Two points upfront

 – about this passage that will help us make sense of it. 1. There is a holiness theme here. It begins in the prayer in chapter 3, that the Lord “establish your hearts blameless in holiness” (3:13). And counting this prayer, there are 6 mentions of holiness or a lack of it in 9 verses:

  • 4:3 – sanctification, a different English word for the same Greek root word that means holy
  • 4:4 – holiness
  • 4:7 – impurity – the opposite of holiness
  • 4:7 – holiness
  • 4:8 – “Holy” Spirit

What does it mean to be holy? It means “to be set apart.” God is holy in that he is set apart as unique, different and better than us. God is in a class all by himself. We are set apart as unique, different or special when we are like God in character and walk in God’s ways. As opposed to the world around us with its practices, we are a peculiar people.

2. Paul’s “vessel” metaphor. Literally v.4 says, “that each one of you know how to possess his own vessel in holiness and honor.” The two key words are underlined and they can be interpreted in different ways. “Possess” can be interpreted as acquire or control. “Vessel” can be interpreted as wife or one’s own body. So it either means acquire a wife, or control your own body.

The latter is the best option. I won’t go into all the reasons. [We shouldn’t assume Paul is only talking to men here. “Brother” means both men and women when addressing the whole church. The masculine pronouns are generic.] [Vessel is used for the human body in 2 Corinthians 4:7.] [Paul uses different phrases for “wife” elsewhere.] [1 Peter 3:7 doesn’t refer to a wife as a vessel, but refers to both the husband’s and the wife’s body].

But there’s an underlying idea here that is key. Paul is viewing the human body as a “vessel” – a cup, a jar or a container of the Holy Spirit. This comes out in v. 8 where Paul talks about God as the one “who gives his Holy Spirit (literally) into you.” This reflects the frequent idea that God pours the Spirit into us, like water, and thus we are filled with the Spirit. [The language of v. 8 is  connected to Ezekiel 37:14 LXX.] [The metaphor of the human body as a vessel filled with the Spirit was used by early Christians (Barnabas 7:3; Hermas Mandates 5:2).

Now we can look at our verses.

Pleasing God

“1Finally, then, brothers and sisters, we ask and urge you in the Lord Jesus, that as you received from us how you ought to live and to please God, just as you are doing, that you do so more and more. 2For you know what instructions we gave you through the Lord Jesus.”

Finally doesn’t mean the end. It means “now to the rest,” that is, to the teaching section of the letter. Paul is happy that they are living as they ought to and pleasing God. They have received the teaching he gave them. He just wants them to do so more and more.

But he also wants to address some issues that relate to Timothy’s report on how they are doing, and the first topic is

Holy sex

“3For this is the will of God, your sanctification: that you abstain from sexual immorality”

Timothy’s report must have included an incident of sexual immorality. This was a very common element of Gentile life, sexual promiscuity of various kinds. Paul gives a clear statement here – God’s will for us is holiness, and this in the area of sex.

Sexual immorality or “Porneia” refers to any kind of forbidden sexual activity, for instance premarital sex, prostitution, adultery, homosexual practice, etc.. Anything outside of a proper marital union between a man and a woman.

We are to abstain from these things. Rather than sexual impurity we are to be sexually pure, that is, we are to live by God’s standards – by God’s unique and better way. [“Abstain from . . Porneia” is the same language used in the Apostolic Decree in Acts 15:29. Paul may well be quoting this here.]

“4that each one of you know how to control his/her own body in holiness and honor, 5not in the passion of lust like the Gentiles who do not know God”

Notice the central contrast here: control your own body vs. giving vent to the passion of lust. Self-control is possible! Don’t let anyone tell you differently. It’s a fruit of the Spirit – Galatians 5. We are not left alone but God helps us. God gives us the grace and power that we need to put to death the wrongful desires of the flesh and to live according to God’s will.

Paul also says, our sexual lives are to be characterized by holiness, that is, living by God’s standard, and honor or dignity, not degrading ourselves and others, or acting shamefully like those who don’t know God.

Next, Paul gets more specific.

“6that no one transgress and wrong his brother or sister in this matter . . .”

To transgress means to overstep a boundary. To wrong means to take advantage of, or exploit someone. So we are dealing here with a kind of sexual activity that wrongs someone else. Almost certainly Paul is referring to adultery. This is not only a sin against God, like all Porneia is, but it also wrongs and defrauds the person’s spouse of their rights (1 Corinthians 7:2-5), and destroys their family.

“. . . because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.”

God takes these sexual issues very seriously. Don’t be fooled. God sees everything you do and sexual sin will be judged by God (Hebrews 13:4). And those wronged by it will be avenged by God, who stands with the innocent in these matters.

Notice Paul says, “we solemnly warned you.” This is nothing to fool around with.

“7For God has not called us for impurity, but in holiness. 8Therefore whoever rejects this, rejects not man but God, who gives his Holy Spirit to you.”

Holy sex is not a mere human teaching; something someone made up, or just a cultural idea, or a relic from the past. This teaching comes from God. And so to reject or despise this teaching and to embrace sexual immorality is to reject and despise God (Luke 10:16). The very God who gives his “Holy” Spirit to you, or puts the Spirit into you.

The overall message here, when we put together the theme of holiness and the vessel metaphor is that we must be fit vessels for the Holy Spirit. And we do this by controlling our own bodies in holiness and honor. And when we don’t, this is an affront to God who is holy and the Holy Spirit within us. Would you pour what is most precious into a dirty glass? Into a filthy jar?

It really does matter what we do with our bodies since we are containers of the Holy Spirit. As Paul says in 1 Corinthians 6:13/19, “The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. . . . Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God?”

Practicing holy sex

We hear a lot about practicing safe sex now a days, but certainly not about practicing holy sex, even from churches.

We live is a sex obsessed society. So many people make a god of sex. They elevate it to a wrongful place, thereby ruining a good gift of God and ruining themselves. They look to it for fulfillment and meaning. They give it ultimate value, instead of God who is the only one who can give us peace.

So they give free rein to the passion of lust, with only the barest of restrictions, like just don’t hurt others. But as Christians we are called to practice holy sex; to be unique and different in our sexual practices, in deference to God.

Why practice holy sex? Paul gives us a number of reasons.

1. It’s God’s will and we want to please God (v. 1). “For this is the will of God . . . that you abstain from sexual immorality” – v. 3. “For God has not called us for impurity, but in holiness” – v. 7.

2. We don’t want to be judged. “The Lord is an avenger is all these things” – v. 6. And just as Paul told them in v. 6, “we solemnly warned you” about this, so I can say the same to you this morning. I have solemnly warned you all.

3. We don’t want to reject God. “Whoever rejects this, rejects . . . God” – v. 8.

4. We are to be a holy and fit container of the Spirit. We are to “control our own vessel/body” – v. 4, because God puts the Holy Spirit into us – v. 8.

5. It’s a witness to the world of a better way; to those who, as v. 5 says, “don’t know God.” It’s a witness to a life not lived by the passions of lust, or whatever we can get away with, but in self-control according to God’s will; God’s unique way. It’s a witness to a life not lived degrading ourselves sexually, but one that is holy and honorable. It’s a witness to a life that doesn’t look to the false god of sex, but to the true God who loves us and invites us all to find true fulfillment in him and in his ways.

William Higgins

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Outline: 1 Thessalonians 4:1-8

October 7, 2012 by William Higgins

A. Receiving teaching: Finally, then, brothers and sisters, we ask and urge you in the Lord Jesus, that as you received from us how you ought to live and to please God, just as you are doing, that you do so more and more. [2] For you know what instructions we gave you through the Lord Jesus.

B. God’s will is holiness: For this is the will of God, your sanctification:

C. Three statements on sexual immorality

  • that you abstain from sexual immorality;
  • [4] that each one of you know how to control his/her own body in holiness and honor, [5] not in the passion of lust like the Gentiles who do not know God;
  • [6] that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you.

B. God’s will is holiness: [7] For God has not called us for impurity, but in holiness.

A. Rejecting  teaching: [8] Therefore whoever rejects this, rejects not man but God, who gives his Holy Spirit to you.

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The Perils of Partisan Politics

September 30, 2012 by William Higgins

Occasional Series: Christians and Politics

Well, it’s that time again! A presidential election is upon us. And that can only mean one thing – it’s time for the next installment of our once in every four years, series on Christians and politics. I’m sure you all remember everything I said from the first installment (: But for those who weren’t here, I have some fliers in the back.

This time we look at the perils of partisan politics. This is an important topic since: 1) We don’t all share the same political views. And so partisanship can quickly become a divisive and destructive force among us; we whose real allegiance is to our Lord Jesus, who is our unity. 2) The frenzy of partisanship can lead us to act in ways that are not consistent with our Christian values and commitments.

Let’s begin with a bit more on the question of –

What is partisan politics?

A partisan is a firm adherent to a party or cause, in this case a political one. But I mean more than this. I’m talking about someone who has:

  • an overwhelming certainty about their views which leads them to assume that something is wrong, intellectually or morally with anyone who disagrees.
  • a zealous intensity about their views so that the feel that it is absolutely crucial that their views gain political power.

Such partisanship is fed by 24 hour media outlets who are themselves fully partisan and who make their living on keeping things stirred up.

Well, this certainty and intensity often pushes a ‘win at all costs’ mentality, where you will say or do what you need to, to make sure your cause wins. The end justifies the means.

Partisanship often leads to a ‘politics of destruction’ so that the other candidate cannot be acknowledged as a decent person who has done decent things. They must be torn down and destroyed. And partisanship often leads to a ‘politics of fear.’ You know, if the other candidate is elected it forebodes the end of the world as we know it.

Now there are many who decry the problems of partisanship, for instance the loss of civil discourse and the lack of a focus on the common good. But our interest is Christian. And so I have identified three perils of partisan politics for Christians – things that we all need to beware of in this election season and beyond.

Peril #1. Slander

By slander I mean spreading half-truths, distortions or deceptions regarding a person’s character, record or statements. I’m thinking here of what you say in conversation with others, in emails – your own or those you pass along, in internet posts, texts, you name it.

Slander in politics is so common today that it has to be really outrageous for us to even notice it. And it has been with us for many years. Here’s an example from the presidential election of 1800 between Thomas Jefferson and John Adams.

  • Jefferson’s camp called Adams neither a man nor a woman in character, having “neither the force and firmness of a man, nor the gentleness and sensibility of a woman.” He was labeled a fool, a hypocrite, a criminal and a tyrant.
  • Adam’s camp called Jefferson “a mean-spirited, low-lived fellow” and a half-breed (I’m cleaning things up a bit). He was also called a weakling, an atheist and a coward. http://www.psychologytoday.com/blog/here-there-and-everywhere/201112/political-slander-is-nothing-new Perhaps we are a bit more refined today? Maybe?

Now, I’m not saying you can’t strongly disagree with a politician, just that the same rules apply with regard to slander for a candidate as for any other person – your  neighbor, co-worker, whoever. So –

  • Don’t accept negative information if you’re not sure it is true. There’s so much slander flying around from both sides. Become friends with a good fact-checking site or two.
  • Don’t be involved in character assaults.
  • Even if the information is true, don’t say anything that is simply meant to tear someone down. Yes, we can speak the truth, but we must do it in love (Ephesians 4:15), not in hatred for the other person, or simply to further our political ends, or to delight in their downfall.

This is serious stuff. Regarding slander the ninth commandment says, “You shall not bear false witness against your neighbor” – Exodus 20:16. Jesus tells us that slander morally “defiles” us – Matthew 15:19-20. Paul says, “Let all . . . slander be put away from you, along with all malice” – Ephesians 4:31.

Brothers and sisters what business do we have engaging in such practices? We are called to love others, not destroy their reputations. Do you think that because the person is a political leader that it’s OK? That they are not a real person? Do you think that God is not watching? Do you think that politics is an area of life where God’s righteousness doesn’t apply? Where you can be worldly? Where you can be un-Christ-like? Where you can walk in the flesh?

Peril #2. Dishonoring authorities

I remember when George W. Bush was president. And many Christians, progressive and anti-war Christians, treated him with disrespect. I certainly didn’t agree with everything he did. But that doesn’t justify what I often heard – slander, ridicule, insults and name calling.

Well, not to be outdone, since the election of Barak Obama many conservative Christians have responded in kind. I certainly don’t agree with everything that he has done. But my point is that this doesn’t justify what I often hear –  slander, ridicule, insults and name calling.

It’s one thing to disagree with someone based on the issues. It’s another to dishonor them. I am concerned that we are systematically training our children and young people to disrespect authorities, not just political ones, but in all areas of life. We don’t model for them disagreeing with respect.

Scripture has very strong teaching on submitting to and honoring authorities. Here is one example: 1 Peter 2:13-14 – “Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good.” So we have submission here. But notice this also includes respect too. The text goes on in v. 17 to say, “Honor the emperor.”

Now our culture in general is not very good at honoring or submitting to authorities. We may well live in one of the most anti-authoritarian cultures ever. But as Christians, Scripture is our guide, not our culture. And we need to work on this.

But you say, “Pastor, you just don’t understand, this politician is really bad!” Well let’s think about this for a moment. When Peter wrote, the emperor was Nero. I can assure you that he had no Christian values. He was a worshipper of idols, one who had near absolute power, one who allowed himself to be viewed as a god. And then later in his career he persecuted Christians in the city of Rome mercilessly, most likely killing the apostle Paul and also Peter, who wrote this instruction to us. So, really, you think that your political enemy is bad? Really!?

The point is, whoever the leader is, we are called to show respect. Yes, you can oppose them or call out sin. But honor does not include slander, ridicule, insults and name calling.

Rather we are called to pray for authorities. Paul says, “I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions . . .” – 1 Timothy 2:1-2. Pray regularly for your political opponents (not for their downfall but for God to lead and help them) and see what this does to your heart and attitude.

Peril #3. Arrogance

When someone is certain that their views are right, it is very easy to become arrogant. I’m talking about political self-righteousness. I’m right and if you can just be quiet long enough to listen to me you will soon see that too. And if you can’t you must be stupid or depraved.

Peter says, “Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble’” – 1 Peter 5:5. Humility means confessing that we don’t know everything. And that it is at least possible that we are wrong. It means making space for others with different views on matters of worldly opinion.

Also, political arrogance causes division and hurt among us, all so that you can say what you feel you need to say about your political views. But God calls us to live in peace with one another and to respect one another.

In 1 Corinthians 8:1 Paul says, “Knowledge puffs up . . ..” That is, when you think you know everything it makes you arrogant and hurtful to others. He goes on to say, “but love builds up.” Love leads us to respect and serve others, even those who hold different opinions in the matters of this world.

A final thought –

Watch your words!

Politics has much to do with words, especially campaigning. And there is a ‘word theme’ in the message today – words of slander that tears down, words of disrespect, arrogant words that hurt and divide.

David may well have been talking about political opponents in his day when he talked about those “who whet their tongues like swords, who aim bitter words like arrows” in Psalm 64:3. And when we are filled with passion for worldly politics we can easily go astray in our words so that they become like arrows and swords.

So let’s remember these Scriptures as we end. Jesus said, “On the day of judgment people will give account for every careless word they speak” – Matthew 12:36. If our careless words of slander, disrespect and arrogance are judged how much more our intentional words of slander, disrespect and arrogance?

Peter taught, “Those who desire life and desire to see good days, let them keep their tongues from evil” – I Peter 4:10. As James said, “If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless” – James 1:26.

William Higgins

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Election prayer

September 30, 2012 by William Higgins

A: God we confess that you are the one who is charge of history.

P: You raise up leaders, nations, kingdoms and empires and then bring them down according to your purpose and will.

L: So we lift this election into your hands. Act according to your purpose for this country – whether for good or for judgment. But just as you have instructed us, as those who live as exiles in this county, who are passing through on our way to our true country – your kingdom,

P: We pray for the peace and well-being of this country and for this election to work toward that end.

L: Help us not to give in to fear, so that we act like those in the world who have no hope and who do not walk in your ways.

P: Help us to trust that you will watch over us and shepherd us in the midst of all the circumstances of this life, whether good or bad.

A: And for that we give you praise and honor, O Lord, our great and awesome King. Amen.

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The Example of Paul’s love. I Thessalonians 2:17-3:13

September 23, 2012 by William Higgins

Series: Paul to the Thessalonians

Today in our series on Paul to the Thessalonians we are up to 1 Thessalonians 2:17-3:13. As we work our way through this passage, I want us to pay attention to the love that we see demonstrated in Paul for these believers. We can really see his heart for those he ministered to.

But first let’s remember together –

The story after Paul had to leave

  • Because of persecution Paul and team were sent away by the new church – Acts 17:10
  • They went to Berea and ministered there – Acts 17:10-12
  • But some opponents from Thessalonica came to Berea and stirred up trouble – Acts 17:13-14
  • The believers sent Paul off to Athens, but Silas and Timothy stayed behind – Acts 17:14-15
  • Paul ministered in Athens, speaking at the Areopagus– Acts 17:16-34
  • Silas and Timothy came to Paul in Athens – 1 Thessalonians 3:1
  • Paul sent Timothy back to check on the Thessalonians – 1 Thessalonians 3:2, 5 (possibly Silas was sent somewhere in Macedonia as well – Acts 18:5)
  • Paul went on to Corinth and began ministering there – Acts 18:1
  • Silas and Timothy met up with Paul in Corinth – Acts 18:5
  • Paul heard Timothy’s report concerning the Thessalonians – 1 Thessalonians 3:6

This is when Paul wrote 1 Thessalonians in response to this and almost certainly sent it back by means of Timothy.

With this background in mind, let’s look at our verses.

Paul’s desire to see the Thessalonians

1. He tried to visit. “17But since we were torn away from you, brothers and sisters, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, 18because we wanted to come to you—I, Paul, again and again—but Satan hindered us.”

Paul is saying, ‘Hey, it’s not for lack of trying that we haven’t come back.’ The reason is that Satan hindered us. This may refer to synagogue opposition, or restrictions put on Paul by the authorities in Thessalonica, or maybe that he was too sick to travel that far. But he tried several times.

“19For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? 20For you are our glory and joy.” Here he assures them that his not being able to come is no reflection on his concern for them. They are his crown of boasting, that is, his victory wreath that will be made know when Jesus returns. He says, “you are our glory and joy.”

2. Paul sent Timothy to check on them.  “1Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2and we sent Timothy, our brother and God’s coworker in the gospel of Christ, to establish and exhort you in your faith, 3that no one be moved by these afflictions. For you yourselves know that we are destined for this. 4For 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. 5For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.”

Paul was really in anguish not knowing how they were doing as new believers under persecution (for Paul’s anxiety for his converts see also 2 Corinthians 11:28-29).

His concern was that they would give up their faith (the phrase “your faith” is used five times in this passage). He is concerned that they would be “moved by these afflictions;” that “the tempter had tempted them” so that they no longer had faith in Jesus.

So he says twice that when he could bear it no longer (3:1, 5) he sent Timothy to check on them, even though it meant he was left alone (3:1). It’s likely that if the obstacle was opposition in Thessalonica Paul would have been immediately recognized, but Timothy was not such a public figure. Timothy’s mission was to check on their faith and “to establish and exhort them.”

Just a note on suffering. Paul says, “we are destined . . . to suffer affliction” – 3:3-4. This is something that he taught them ahead of time. How different is so much teaching in America, where the gospel is all about self-fulfillment and prosperity. Something to think about.

3. Timothy’s report to Paul in Corinth. Just as you can feel the anguish of Paul in the verses before this, so here you can feel the relief he had after hearing Timothy’s good report.

“6But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you— 7for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith. 8For now we live, if you are standing fast in the Lord. 9For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?”

Timothy reported that they had not abandoned their faith, nor their love for Paul. Paul’s response to this is overflowing thanksgiving to God joy and great comfort.

Our passage ends with 4. A prayer to see them. “11Now may our God and Father himself, and our Lord Jesus, direct our way to you, 12and may the Lord make you increase and abound in love for one another and for all, as we do for you, 13so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.”

His prayer to see them was eventually answered as we see in Acts 20:1-2.

He also prays for much of what he will be talking about in the next two chapters: love for others, holiness, and Jesus’ return.

Now we turn to our focus –

Paul’s love for the Thessalonians

This is clear in several places in this letter, but especially out text.

1. He has affection for them. 2:17 – he talks about being “torn away from you” but “not in heart.” 2:8 – he says you are “very dear to us.”

2. He wants to be with them. 2:17 – “we endeavored the more eagerly and with great desire to see you face to face.” 3:6 – “we long to see you.”

3. He wants to know what is going on with them. 3:5 – “I sent to learn about your faith.” 3:5 -“when I could bear it no longer” that is, not knowing, he sent Timothy.

4. He is concerned for their well-being. 3:3 – “that no one be moved by these afflictions.” 3:5 – he speaks of his “fear that somehow the tempter had tempted” them and their faith was now gone. 3:8 – when he heard good news he said “for now we live, if you are standing fast in the Lord.”

5. He wants to help them. 3:2 – “to establish and exhort you in your faith.” 3:10 – to “supply what is lacking in your faith.”

6. He takes joy in them. 2:20 – “for you are our glory and joy.” 3:9 – “for what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God.”

7. He prays for them as we see in vs. 11-13.

How is your love?

In his prayer Paul prays, “may the Lord make you increase and abound in love as we do for you” – v. 12. Notice the last phrase – “as we do for you.” Paul uses his expression of love for them as an example for what God might do in them. And in the same way, this morning I want to use Paul’s expression of love to challenge us to grow more and more in our love for others.

Let’s look at this in several areas:

1. Paul was in a relationship with them as one who ministered to them. So we can ask – How is your love for those you minister to? Think for a moment about who you do minister to. Maybe it is a Sunday school class, or a friend going through a hard time, or sharing your faith with someone. Do you:

–         Have affection for them?

–         Want to be with them?

–         Want to know what is going on with them?

–         Have concern for their well-being?

–         Help them?

–         Take joy in them?

–         Pray for them?

2.  Paul relates to them as a parent because he brought them to faith. In 2:17 he likens himself to a nursing mother who is gentle. In 2:11 he likens himself to a father in his exhorting them. So we can ask, as parents or grandparents – how is your love for your children? Do you:

–         Have affection for them?

–         Want to be with them?

–         Want to know what is going on with them?

–         Have concern for their well-being?

–         Help them?

–         Take joy in them?

–         Pray for them?

3. Paul uses “brother/sister” language to speak of them as fellow Christians. So we can ask how is your love for one another in our congregation?

–         Do you have affection for them? Do you show concern?

–         Do you want to be with them? Do you miss them when they don’t come to church for a while? Do you have time in your busy schedule to spend time with them to build relationship?

–         Do you want to know what is going on with them? Do you check in on them?

–         Do you have concern for their well-being?

–         Do you help them? Do you even know what their needs are?

–         Do you take joy in them? Do you rejoice in their growth in faith?

–         Do you pray for them earnestly?

How does your love measure up? Do you need to increase and about in love more? May God challenge each of us to grow and increase in our love – just as we see in the example of Paul’s love for the Thessalonians.

William Higgins

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Outline of 1 Thessalonians 1-3

September 21, 2012 by William Higgins

A. Thanksgiving #1. 1 Thessalonians 1:2-10

 

B. Narrative #1. 1 Thessalonians 2:1-12. Their time with them and the character of their ministry

 

A1. Thanksgiving #2. 1 Thessalonians 2:13-16

 

B1. Narrative #2. 1 Thessalonians 2:17-3:13. Their time away from them and their desire to see them

 

(1:3 – “before our God and Father” and 3:13 – “before our God and Father” form an inclusion for these chapters)

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Outline of 1 Thessalonians 2:17-3:13

September 21, 2012 by William Higgins

Their desire to see the Thessalonians

A. Their desire to see them: 17But since we were torn away from you, brothers, for a short time, in person not in heart, we endeavored the more eagerly and with great desire to see you face to face, 18because we wanted to come to you—I, Paul, again and again—but Satan hindered us. 19For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? 20For you are our glory and joy.

B. Sending Timothy: 3:1Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2and we sent Timothy, our brother and God’s coworker in the gospel of Christ, to establish and exhort you in your faith, 3that no one be moved by these afflictions.

C. Their suffering: For you yourselves know that we are destined for this. 4For 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.

B1. Sending Timothy: 5For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.

A1. Their desire to see them: 6But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you— 7for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith. 8For now we live, if you are standing fast in the Lord. 9For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?

A prayer to see them:  11Now may our God and Father himself, and our Lord Jesus, direct our way to you, 12 and may the Lord make you increase and abound in love for one another and for all, as we do for you, 13so that he may establish your hearts blameless in holiness before our God and Father, at  the coming of our Lord Jesus with all his saints.

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– A and A1 focus on their desire to see the Thessalonians “face to face”- 2:17-18 – “We endeavored the more eagerly and with great desire to see you face to face, because we wanted to come to you”/ 3:6 -“we long to see you,” 3:10 – “that we may see you face to face.” Both have a “joy” theme. Both speak of “before” God  – “before our Lord Jesus at his coming”/ “before our God” in prayer. Both have “brother” language. (The prayer in v. 13 uses both at the coming of Jesus from A and before our God from A1).

– B and B1 speak of sending Timothy. Both have concerns about their faith – “moved by these afflictions”/ “the tempter has tempted you.” B speaks in “we” language, B1 in “I” language.

– C is focused on suffering. It begins and ends with “you know.”

– v. 10 transitions to the prayer – “that we may supply what is lacking in your faith.” Vs. 11-13 – the prayer previews the coming topics in chapters 4 and 5 – love for one another, blameless in holiness, Jesus’ second coming, what is lacking in your faith.

– The phrase “before our God and Father” is used in both 1:3 and 3:13 bookending chapters 1-3.

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Christian Anti-Semitism!? 1 Thessalonians 2:13-16

September 16, 2012 by William Higgins

Series: Paul to the Thessalonians

Our text today is a second section of thanksgiving to God. I have given you a handout where you can see how this second thanksgiving parallels the first one in a number of ways.

Our focus today will be on the latter part of this passage that talks about judgment on “the Jews,” which has been read by some as a justification for anti-Semitism.

But first a few words about –

Paul’s thanksgiving

“13And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.”

Paul is giving thanks here again, that they received the gospel. As we saw last week, it was not the word of some charlatan, but God’s own word that they received. And God’s word is alive and active, as Paul says it is still at work in them transforming them.

“14For you, brothers and sisters, became imitators of the churches of God in Christ Jesus that are in Judea. For you suffered the same things from your own countrymen as they did from the Jews . . ..”

Here Paul cites as the chief evidence of the validity of their faith that they underwent suffering for it. And just as in the first thanksgiving, where Paul talks about how they became imitators of himself and Jesus in their faithfulness in the midst of suffering, so here he talks about how they have become imitators of the churches in Judea who suffered faithfully.

So Paul is seeking to encourage them. They may be outcasts because of their new faith, but they are connected to a larger body of believers who have suffered – the church in Judea.

Next we come to our focus for today –

What Paul says about “the Jews”

  • He talks about “the Jews 15who killed both the Lord Jesus and the prophets . . ..” The prophets here probably refers to Christian prophets like Stephen and James the son of Zebedee who had died for their faith.
  • “and drove us out . . ..” This refers not just to what happened in Judea, but also Paul’s own dealings with some of the Thessalonian Jews who chased him out of town.
  • “and displease God and oppose all mankind 16by hindering us from speaking to the Gentiles that they might be saved . . ..” Note that he says this specifically because they are hindering the progress of the Gospel.
  • “so as always to fill up the measure of their sins . . ..” The idea of filling up the measure of one’s sins is talked about in several places in Scripture (Genesis 15:16; Matthew 23:32; Daniel 8:23). God is patient with all who rebel against him, but he sets a limit. And when the measure is full, then comes judgment.
  • Which is what Paul talks about next, “But wrath has come upon them at last!” There is punishment coming soon, or that has even already started.

This is the question that faces us –

Is Paul being anti-Semitic here?

That is, is he making a blanket negative statement about all Jews, that they displease God, are opposed to humanity and deserve God’s wrath? So that this is what we should think of all Jews? I want to take this issue seriously because there has been much hatred and oppression of Jews over the last number of centuries, often in the name of Christianity, in part, based on a certain reading of texts like these.

There has been horrible persecution, evil and cruel stereotyping, and just a generation ago, the holocaust where millions of Jews were systematically killed for no other reason than that they were Jews. It pains me beyond measure to think that any of this hatred could be based upon the New Testament – which teaches us to love even our enemies. But many have done just this. And not just crazies or fringe elements, but renowned Christian leaders in centuries past have said things that have contributed to this. And so I want us to attend to this today with some vigor.

Is Paul being anti-Semitic here? The answer is no, because –

Paul is referring to a particular group of Jews

The word “Jew” comes from the word “Judea,” a reference to the old southern kingdom of Israel based in Jerusalem, named after Judah, one of the 12 patriarchs. The word “Jew” can refer to 1) anyone who is Jewish/Judean in religion or culture – who upholds the law of Moses, and is connected to Abraham. And there were many different kinds of Jews: Essences, Pharisees, Sadducees, Zealots, followers of John the Baptist, Diaspora Jews living outside the land of Israel. Or it can refer to a sub-group of Jews 2) those in charge in Judea – the political and religious authorities of Judea and the temple. These “powers that be” were made up of a loose coalition of Sadducees and Pharisees and any who aligned themselves with them.

Here is why we know that Paul is referring to the latter:

– Paul was himself a practicing Jew in the religious sense. Paul says plainly enough in Acts 22:3, “I am a Jew.”

– Jesus, his Lord, was Jewish down to wearing the tassels on the corners of his garment (Matthew 9:20) in accordance with the Law of Moses.

– Most Christians at this time were still practicing Jews. Indeed all the writers of the New Testament were Jewish, except Luke.

– And in our text itself the churches in Judea who are being persecuted by “the Jews” are also Jews!

We have to understand that just as there were Pharisees and Sadducees,  and so forth, so Jesus’ followers were another form of Judaism – the “Jesus movement” or it was sometimes called – “the way,” made up of both Jews and Gentiles in Christ.

So the point here is that Paul can’t be condemning all Jews. He and his fellow Jewish Christians are Jews. (This is also the case in the gospel of John where the phrase “the Jews” most often refers to the Judeans in power.)

So what we have here is in an inter-Jewish conflict over what it means to be faithful to God, focused on whether Jesus is the Messiah or not. And it was all–out. The Judean “powers that be” condemned and persecuted the Jesus movement. And the Jesus movement condemned them for failing to receive the promised Messiah. (For similar kinds of inter-Jewish prophetic condemnations see 2 Chronicles 36:14-21; Jeremiah 22:1-9; Hosea 5:1-4, etc.)

This is the context of this passage. Paul is talking about judgment coming on these Judean “powers-that-be” and those that align with them. These are precisely the ones who killed Jesus and the prophets and have opposed the preaching of the gospel, as he says in these verses.

Let’s reread this passage with this in mind – “For you suffered the same things from your own countrymen as they did from the Judean ‘powers that be’ who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins. But God’s wrath has come upon the Judean ‘powers that be’ at last!”

It’s also important for us to understand that he is not just talking about a particular group of Jews –

Paul is referring to a particular judgment

He is quoting Jesus from Matthew 23, reminding them of the Jesus traditions he has handed on to them. You have a handout so let’s look at this briefly.

Both talk about 1. Persecuting the prophets

  • Paul speaks of “. . . the Jews who killed both the Lord Jesus and the prophets, and drove us out . . .” – vs. 14-15.
  • Jesus said to the Pharisees, “Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town . . .” – Matthew 23:34.

Both talk about 2. Hindering the gospel

  • They “displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved” – vs. 15-16.
  • “Woe to you . . . for you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.” – Matthew 23:13.

Both talk about 3. Filling up the measure of sin

  • “ . . . so as always to fill up the measure of their sins.” – v. 16.
  • “Fill up, then, the measure of your fathers” – Matthew 23:32.

Both talk about 4. Coming judgment

  • “But wrath has come upon them at last!” –  v. 16.
  • “Truly, I say to you, all these things will come upon this generation” – Matthew 23:36.

So Paul is referring to Jesus’ speech in Matthew 23. The point here is that the judgment that Jesus speaks of is the judgment that Paul is talking about. In Matthew 23 Jesus is talking about the destruction of Jerusalem and the temple within a generation. This is what he refers to in Matthew 23:38, “your house is left to you desolate” and this is expanded on in chapter 24.

Paul is saying that this judgment is already breaking out against the Judean ‘powers that be.’ He most likely saw this in several activities on the part of Rome – opposing the Judean leadership (the expulsion of Jews from Rome and various conflicts with Cumanus the new Roman governor at this time).

And in fact this judgment did happen in 70 AD, within a generation of Jesus’ prediction. The Sadducean/Pharisaic coalition that played a role in killing Jesus and persecuting his followers was wiped out and their political and religious base was no more. Why do I share all this with you? The judgment Paul is talking about has already happened! This is why these Judean powers don’t exist anymore. They were judged and set aside forever. These verses don’t apply to any other Jews.

Christian anti-Semitism!?

So listen to me this morning. We must decisively renounce hatred of any people group, whether religious, racial or cultural. We must put aside any hint of prejudice or bigotry. God has called us to love our neighbors as we love ourselves.

Yes, we will disagree in religious matters with various groups and in the midst of persecution we may point out that there will be judgment on our oppressors – like Paul does here. But we are also called to love our enemies and this excludes hatred, bigotry and prejudice.

Now the temptation for many today in America is to hate Muslims. But the call to love our neighbors includes all people.

But for Christians to be prejudiced against Jews makes no sense! It’s like being prejudiced against your mother. That’s where we came from! Do you understand this?

  • Christianity is a form of Judaism, that includes both Jewish believers and Gentile believers in Christ.
  • And we serve a Jewish Messiah, our Lord Jesus.
  • And we claim Abraham as our father and honor Moses as a saint.

Do many Jews not believe? Yes. Do many Gentiles not believe? Yes. And we are called to love them all!

Let’s end by hearing what Paul says in Romans 9:1-5. Here Paul is not focused on encouraging those who are being persecuted and assuring them that there will be justice from God. Here we see his heart for unbelieving Jews, some of whom are the very ones who have persecuted him and the Thessalonians.

“I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.” Hear his heart in this. He would even give up his salvation for them to turn to Jesus!

“They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen.”

William Higgins

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Paul in 1 Thessalonians 2:14-16 and Jesus in Matthew 23

September 16, 2012 by William Higgins

1. Persecutors of the prophets

  • “The Jews . . . who killed both the Lord Jesus and the prophets, and drove us out” – 1 Thessalonians 2:14-15
  •  “Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town . . ..” – Matthew 23:34  (Also Matthew 23:31)

2. Hindering the gospel

  • They “displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved” – 1 Thessalonians 2:15-16
  • “Woe to you . . . for you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.” – Matthew 23:13

3. Filling up the measure of sin

  • “ . . . so as always to fill up the measure of their sins.” – 1 Thessalonians 2:16
  • “Fill up, then, the measure of your fathers” – Matthew 23:32

4. Judgment is coming

  • “But wrath has come upon them at last!” –  1 Thessalonians 2:16
  • “Truly, I say to you, all these things will come upon this generation” – Matthew 23:36

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