For a long time I’ve wanted to comment on “transgenderism”, but haven’t found the best way to do it. Meanwhile, …
Category: 2 Thessalonians (Page 2 of 5)
When it comes to sex, Christians seem stuck in the 19th century. We wonder, “Should a first date end with …
After more than four decades of pastoring, I can look back on some pretty messy church problems. But never did …
Incest. Not your typical church problem. So at first glance this text seems irrelevant to us. Let’s see . . …
Who writes letters anymore? Now we tweet or text. Paul wrote letters in the old Greco-Roman form: writer’s name, addressee’s identification, greeting. This we typically skim. But there’s a rich message hidden in the hello.
PAUL
“Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes . . . ” (1 Corinthians 1:1)
In two earlier letters to the Thessalonians, Paul identified himself simply by name. Here he identifies himself as Paul “called by the will of God to be an apostle of Christ Jesus”. Why? Were so many named “Paul” he wanted his readers to know which one? The reason: even though Paul planted that church just a few years earlier, a faction now questioned his apostolic authority.
So he claims to have been “called”. He didn’t choose to switch from Jewish rabbi to itinerant Christian preacher. As Abraham and Moses and David had been called, Paul claims he had been.
“ . . . by the will of God”. The call came in history. In a particular time and place. The origin of the call came from outside history, outside time. From eternity it was God’s sovereign will to call Paul. This is his claim.
“ . . . to be an apostle of Christ Jesus”. “Apostle” has become a vague, almost “technical” title. But its simple meaning packs a wallop. The Greek apostolos refers to one sent on a mission with full authority of the sender. Here Paul claims to have been called by God’s will to be sent on a mission to speak for Messiah Jesus with the full authority of Messiah Jesus. He writes in 1:17, “For Christ did not send (apestellen) me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.”
This leads to the question, “Who has authority to speak to the church?” Others possessed Paul’s authority, men like Apollos and Peter. (Certain factions in the Corinthian church favored them.) But there were also false apostles deceiving the church (2 Corinthians 11:1-15).
The question lingers today. “Who has authority to speak to the church?” Or, to ask it from the other side, “To whose voice should the church listen?” The simple answer is, apostles. Trouble is the original apostles are no longer with us. But God has providentially preserved their words in the Scriptures. So, as Paul will argue in this letter, it’s apostles who have authority to speak to the church. It’s apostles to whom the church should listen. Today, that means men who speak (and properly interpret and apply) the apostles’ words.
Furthermore (as Paul will later imply), authority to speak and attentive listening aren’t determined by the number of followers or the “charisma” or fame of the speaker. It’s whether or not he speaks the apostles’ words. He may have relatively few followers, little “charisma” and no fame. No matter. The question is, Does he speak the apostles’ words? If so, we can be reasonably confident he has been called by the will of God to speak the message of Messiah Jesus.
Who’s “Sosthenes” and why does Paul mention him? He may have been the ruler of Corinth synagogue, beaten by Paul-hating Jews (Acts 18:16). If so, he’s become a believer and Paul’s co-worker. I don’t know why Paul mentioned him, so we’ll move on to . . .
THE CHURCH
“To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours . . . ” (1 Corinthians 1:2).
Many metaphors in Scripture define the church. Here Paul uses several phrases . . .
“ . . . the church of God . . . “ Who owns the church? To whom does the church belong? God. Not Paul, Peter, Apollos, not any faction within the church nor all the members together. The church is God’s.
“ . . . those sanctified in Christ Jesus . . . The Greek word is“hayagiosmenois”—“made holy, consecrated”. Jesus uses it of a gift offered on the temple altar (Matthew 19:23). And Paul uses it to describe the change Christ brought to them: “ . . . neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will in inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:10,11). In other words, in union with Christ Jesus they were set apart, consecrated to God for his use and his glory. The church, however, is not only “those sanctified in Christ Jesus” but also they are . . .
“ . . . called to be saints . . . “In Christ the church is sanctified; in practice the church is called to be hagiois. Because “saints” contains misleading connotations, “holy” is a clearer translation. God has called us to be and to live as his holy people. Given what these church members had been (see 1 Corinthians 6:10,11 above), this is no small change in identity and no minor adjustment in behavior!
“ . . .. together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours”. Many Corinthians had become overly fascinated with the work of the Holy Spirit, which led them down an independent path. Paul reminds them here that they are part of a larger picture, that specifically they are people of the new eschatological creation God is creating “in every place” who name Messiah Jesus as their Lord.
More than a theology lesson about a first-century church, this description paints our picture. We who are “in Christ Jesus” joined to his church belong to God, are consecrated to God in Christ Jesus, are called to be and live set apart to God, and are part of the eschatological community God is creating throughout the whole earth who call on the name of our Lord Jesus Christ.
GREETINGS
In Greco-Roman letters the traditional greeting was “Greetings”, as used by the apostle James: “James, a servant1 of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings” (James 1:1). But Paul Christianizes it with”charis” (grace) and adds the traditional Jewish “shalom” (peace).
“Grace to you and peace from God our Father and the Lord Jesus Christ” (1 Corinthians 1:3).
Instead of simply “Greetings”, the apostle greets the church with “Grace to you.” Here is Paul’s theology in a word. Nothing must be observed. Nothing must be achieved. “ . . . from God our Father and the Lord Jesus Christ grace to you, church.”
John Wesley wrote of that grace . . .
And can it be that I should gain
An interest in the Savior’s blood?
Died He for me, who caused His pain?
For me, who Him to death pursued?
Amazing love! How can it be
That Thou, my God, should die for me?
He left His Father’s throne above,
So free, so infinite His grace.
Emptied Himself of all but love,
And bled for Adam’s helpless race:
‘Tis mercy all, immense and free;
For, O my God, it found out me.
And “peace” sums up the church’s grace-benefits. Greek eiraynay means “well-being, wholeness, welfare.” First, this describes the church’s standing with “God our Father and the Lord Jesus Christ.” Second, this describes the church’s condition because of grace from “God our Father and the Lord Jesus Christ.” And, third, because it’s Paul’s greeting to the church, he gives it as a blessing/promise for continued grace and peace from “God our Father and the Lord Jesus Christ.”
* * *
A lot hidden in the hello, no? What shall we do with what we’ve found? Read and listen to the apostle’s words as words from God to us. See ourselves for who we are in Christ. Not just ordinary humans struggling to survive life, but God’s consecrated-to-him people called to be and behave holy with all his new, last-days people in Christ. And praise him that today and tomorrow his grace is ours, so we are put at peace.
Ferguson. Baltimore. Dallas. Ephesus. Test: pick which one doesn’t belong. Ephesus? Nope. All belong. Ephesus didn’t make non-stop cable news and no one was killed; but it was another city riot.
I included a short video and a few photos (two modern-day), for background information. Maybe overkill, but I find these cities interesting.
Paul spent more time in Ephesus than any other city. He was wildly successful. Not only the city, but ” . . . all the residents of Asia heard the word of the Lord” (Acts 19:10b).
Now after these things had been accomplished, Paul resolved in the Spirit to go through Macedonia and Achaia, and then to go on to Jerusalem. He said, “After I have gone there, I must also see Rome.” So he sent two of his helpers, Timothy and Erastus, to Macedonia, while he himself stayed for some time longer in Asia (Acts 19:21,22, NRSV).
Why go west to Macedonia when he wanted to go southeast to Jerusalem? To collect an offering from the Macedonia Gentile churches for the poor Jerusalem Christians (1 Corinthians 16:1-4). So, guided by the Holy Spirit, Paul made his plans. But he hadn’t counted on the riot.
About that time no little disturbance broke out concerning the Way. A man named Demetrius, a silversmith who made silver shrines of Artemis, brought no little business to the artisans. These (artisans) he gathered together, with the workers of the same trade, and said, “Men, you know that we get our wealth from this business. You also see and hear that not only in Ephesus but in almost the whole of Asia this Paul has persuaded and drawn away a considerable number of people by saying that gods made with hands are not gods. And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her.” When they heard this, they were enraged and shouted, “Great is Artemis of the Ephesians!” The city was filled with the confusion; and people rushed together to the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s travel companions (Acts 19:23-29, NRSV).
A little disturbance? Author Luke, euphemistically, calls it “a little disturbance”. Demetrius, pressing on the profit-loss, rounded up angry Artemis salesmen. Artemis was “the ancient mother goddess of Asia Minor, worshiped in that land from time immemorial as the mother of gods and men. Her temple at Ephesus was one of the seven wonders of the ancient world; her image, enshrined in that temple, was believed to be of heavenly workmanship: it appears to have been a meteorite in which the semblance of a many-breasted female was discerned. Her worship was marked by the traditional features of nature-worship; it was presided over by eunuch priests and three grades of priestesses. She had a special festival about the time of the spring equinox, at the beginning of the month Artemision: it may have been at the time of this festival in A.D. 55 that the trouble now described by Luke broke out” (The Book of Acts, F. F. Bruce).
The open-air theater, which sat an estimated 25,000 to 30,000, was famous for concerts, plays, as well as religious, political and philosophical discussions and for gladiator and animal fights (http://www.ephesus.us/ephesus/theatre.htm). On this day, it became the city’s riot-center where chaos reigned.
Paul wished to go into the crowd, but the disciples would not let him; even some of the officials of the province of Asia, who were friendly to him, sent him a message urging him not to venture into the theater. Meanwhile, some were shouting one thing, some another; for the assembly was in confusion, and most of them did not know why they had come together (Acts 19:30-32, NRSV).
Look at Luke’s little humor: ” . . . the assembly was in confusion, and most of them did not know why they had come together”.
Several factors fueled the riot. One, a dramatic fall in profits from the sale of Artemis images. (Luke twice makes this business-loss their first concern.) Ephesus had once been a rich trade center. But, when the harbor silted up, trade plummeted. Tourism became the city’s main revenue source. Lost income from Artemis images sent profits plunging.
Two, the shameful offense to the great, world-worshipped goddess. Artemis abandoned in favor of a crucified Jew!
Rioting silversmiths didn’t distinguish between Jews and Christians. So Jewish Alexander was shoved to the stage to defend the Jews—to no avail. The town clerk fared better. He served as official liaison between the city’s civil administration and the Roman provincial administration. His warning that the riot might bring Rome’s wrath and reminder they had legally-acceptable ways to register their protest quieted the mob and emptied the theater.
Some of the crowd gave instructions to Alexander, whom the Jews had pushed forward. And Alexander motioned for silence and tried to make a defense before the people.But when they recognized that he was a Jew, for about two hours all of them shouted in unison, “Great is Artemis of the Ephesians!”But when the town clerk had quieted the crowd, he said, “Citizens of Ephesus, who is there that does not know that the city of the Ephesians is the temple keeper of the great Artemis and of the statue that fell from heaven? Since these things cannot be denied, you ought to be quiet and do nothing rash.You have brought these men here who are neither temple robbers nor blasphemers of our goddess. If therefore Demetrius and the artisans with him have a complaint against anyone, the courts are open, and there are proconsuls; let them bring charges there against one another. If there is anything further you want to know, it must be settled in the regular assembly. For we are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion.” When he had said this, he dismissed the assembly. After the uproar had ceased, Paul sent for the disciples; and after encouraging them and saying farewell, he left for Macedonia (Acts 19:33-20:1), NRSV).
* * * * *
” . . . the closer you are to the King and the more focused you are on the gospel, the more likely you are to draw the enemy’s fire.” So writes Reformed pastor and theologian Derek Thomas. But why does God allow us to suffer for the gospel?
Back in Philippi, Paul and Silas suffered prison apparently so the jailer and his family might be saved (Acts 16:25-40). But why did God send his servant smack into the middle of a city riot here? Writing later to the Corinthian church, Paul tells us . . .
We want to remind you, friends, of the trouble we had in the province of Asia. The burdens laid upon us were so great and so heavy that we gave up all hope of staying alive. We felt that the death sentence had been passed on us. But this happened so that we should rely, not on ourselves, but only on God, who raises the dead (2 Corinthians 1:8,9, GNT).
After a life time of studying the word and years of preaching and planting churches, Paul still had God-reliance lessons to learn. So do we. So do I. When we’re living for Jesus but life turns hopeless, when we feel condemned to a terrible fate, God is teaching us to rely on him alone. And to remember he is the God who raises the dead.
Put this ancient Greek city’s name in verb form and it means “to practice whoredom” (Liddell and Scott Greek Lexicon). Welcome to Corinth.
Corinth lay on an isthmus between the province of Achaia and the Peloponnese. Eastern and western ports, as well as the isthmus land-bridge, made the city a key commercial center. Cicero (2nd century B.C. Roman philosopher, politician, lawyer, orator) wrote, “Maritime cities suffer corruption and degeneration of morals, for they receive a mixture of strange languages and customs, and import foreign ways as well as foreign merchandise.”
“The cosmopolitan mix of ‘local Greeks, freedmen from Italy, Roman army veterans, businessmen and government officials, Orientals, . . . including a large number of Jews,’ lived in a ‘rip-roaring town’ where, as Horace (leading Roman lyric poet in the 1st century B.C.) put it, ‘none but the tough could survive’ (The Book of Acts, F. F. Bruce). Corinth catered to pleasure. If it were the 21st century, Corinth would have advertised on billboard, TV and Internet. Target audience? People with money to burn.
Worship-by-priestess-prostitutes staffed the temple of the goddess Aphrodite. All sorts of other Greek and Roman gods filled the city, including Poseidon, god of the great waters. The city’s elite favored the imperial cult in which the Emperor, his ancestors and family were venerated.
Lest we picture ancient Corinth a hybrid of New York, Las Vegas and wild west Dodge City, we should note that Corinth (population 200,000) served as capital of Achaia Province, making the city a political base, as well as a commercial, religious and sex center.
After [making only a few converts] . . . Paul left Athens and went on[50 miles] to Corinth (Acts 18:1).
I imagine Paul entering the city, walking slowly, “scoping it out”, confirming what he already knows: Corinth will make a strategic center for planting the gospel. Along the way he meets two Jews recently arrived from Rome. A year or two earlier (49 A.D.) Emperor Claudius had expelled all Jews from the city. Suetonius (1st century B.C. Roman historian) wrote: “As the Jews were indulging in constant riots at the instigation of Chrestus, he banished them from Rome.” It’s likely that “Chrestus” was Christ. If so, Christians might be found in the city within 20 years of the crucifixion/resurrection. Again if so, it would have begun from Jews returning home from Pentecost (Acts 2:10).
There he met a Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla, for Emperor Claudius had ordered all the Jews to leave Rome. Paul went to see them, and stayed and worked with them, because he earned his living by making tents, just as they did (Acts 18:2,3).
The meeting was providential. Both Aquila and Priscilla (already believers in Christ Jesus) and Paul crafted leather goods for a living. “It was not considered proper for a scribe or rabbi to receive payment for his teaching” (The Book of Acts, F. F. Bruce). So Paul plied his trade to support his preaching. Between the married couple and Paul a life-long friendship and a foundation for ministry were formed. According to Paul’s custom . . .
He held discussions in the synagogue every Sabbath, trying to convince both Jews and Greeks (Acts 18:4).
A commercial center, Corinth had a sizable Jewish population. They were joined in synagogue by Greek God-worshipers. We don’t know how many weeks Paul spent “trying to convince both Jews and Greeks” that Jesus fulfilled Old Testament messianic prophecies. But it turns out, as we shall see, mostly fruitless—except for a few God-surprises.
When Silas and Timothy arrived from Macedonia, Paul gave his whole time to preaching the message, testifying to the Jews that Jesus is the Messiah. When they opposed him and said evil things about him, he protested by shaking the dust from his clothes and saying to them, “If you are lost, you yourselves must take the blame for it! I am not responsible. From now on I will go to the Gentiles.” So he left them and went to live in the house of a Gentile named Titius Justus, who worshiped God; his house was next to the synagogue.Crispus, who was the leader of the synagogue, believed in the Lord, together with all his family; and many other people in Corinth heard the message, believed, and were baptized (Acts 18:5-8).
Silas and Timothy return from Macedonia Province, where they had delivered Paul’s second letter to the Thessalonians and received a financial gift from the church at Philippi. This allowed Paul to give “his whole time to preaching the message . . . [that] Jesus is the Messiah.” But the synagogue Jews repudiated Paul. Paul shakes the dust from his clothes to say, “I’m done with you. If you’re lost, it’s your fault not mine. I’m going to the Gentiles.”
But the Holy Spirit had two surprises to spring from Jewish opposition. We’ll discover them next time. For now, . . .
What can we take away from our “welcome to Corinth”?
Corinth was the most worldly city Paul encountered. A hybrid of New York City, Las Vegas and Dodge City may not be far from the mark. Pagan cults flourished. Prostitution was sacred worship. “To practice whoredom” was a fitting slogan. People blew much money on pleasure. Politicians schemed. Commercial interests kept the city at the top of the charts. For people who rejected the God of the Jews, gods of their own creation were just fine, thank you. Corinth had all her citizens needed and wanted. Virtually impossible for them to do anything but reject a new foreign God who supposedly had risen from the dead.
And yet, and yet . . .the church got planted there. And that’s the overriding message author Luke is narrating. No matter how strong the opposition, no matter how worldly people are, and how disorderly the church is, the gospel goes marching on capturing unlikely people God has chosen for himself in Christ . The church gets messy at times. Doesn’t appear impressive or “in touch with the times.” But the church with her gospel rolls on, because the crucified/risen Christ is her head and God is her Father.
Ah, hanging out at the beach! When our kids were young, that’s where we spent most of our summer vacations. A week or two of lazy living! But, as he nears the end of his second letter to the Thessalonians, Paul condemns lazy living (but not, I hope, vacations) . . .Command.
“Our friends, we command you in the name of our Lord Jesus Christ to keep away from all believers who are living a lazy life and who do not follow the instructions that we gave them” (3:6, GNT).
Commanding the Thessalonians shows how seriously Paul was treating the situation. So does the discipline he commands them to follow: ” . . . keep away from all believers who are living a lazy life.”
The problem seems foreign to us. Occasionally, our church may help support someone unemployed. But rarely is he not working out of laziness. And never once in four decades of ministry, did I discover someone idle because he believed Jesus was coming this week. The problem in Thessalonica, though, runs deeper than mooching off the church. But before identifying it, Paul makes his missionary team an example . . .
Example.
You yourselves know very well that you should do just what we did. We were not lazy when we were with you. We did not accept anyone’s support without paying for it. Instead, we worked and toiled; we kept working day and night so as not to be an expense to any of you. We did this, not because we do not have the right to demand our support; we did it to be an example for you to follow (3:7-9, GNT).
Paul reminds the church how Paul, Silas and Timothy “kept working day and night so as not to be an expense to any of you.” Church finances are far different from those in the 1st century. For one thing, there was no staff to be paid (often biggest church budget item). Nor no building mortgage or maintenance. In fact, apart from helping widows, “budget expenses” may have been an empty category. But why should hardworking believers sacrifice their money for someone who refused to support himself?
Furthermore, Paul wanted “to be an example for [the church] to follow.” He refused to preach, “If you don’t work, you shouldn’t eat” and then live lazy himself. Instead, he set the missionary team as the prime example of the need to work, even though they had “the right to demand [their] support.”
So today, pastors and other ministry leaders should be appropriately supported by the people whom they serve. But that doesn’t mean million dollar mansions and private jets. When preachers rake in outlandish sums for themselves (even though their church can afford it), it shows they don’t (or won’t) understand the nature of the gospel they preach or the great good that could be done with giving away much of their money for the gospel’s sake.
Rule.
While we were with you, we used to tell you, “Whoever refuses to work is not allowed to eat” (3:10, GNT).
Does Paul mean the church lets the lazy man starve? No. He means that when the lazy man’s stomach rumbles loudly enough, he’ll get a job and feed himself, if you’ll back off. Of course, the man must be able to work. For the disabled Paul would write a different rule.
Government help, while it can be a positive benefit, complicates matters. For instance, given Paul’s rule, is it wrong for a Christian to accept unemployment benefits because they amount to more than he could earn on a job?
Church involvement can raise issues also. For example, suppose a husband and wife are both working, but still repeatedly fall behind in their bill-paying. Should the church offer assistance or invest time and energy to investigate how the family is spending their money? Even if the problem isn’t income but expenses, should church leaders take on that project, and would the family cooperate or just find a different church?
Harmful Consequences
We say this because we hear that there are some people among you who live lazy lives and who do nothing except meddle in other people’s business. In the name of the Lord Jesus Christ we command these people and warn them to lead orderly lives and work to earn their own living (3:11,12, GNT).
The Good News Translation translates the Greek ataktos “lazy” lives. The Greek word connotes the idea of disorderliness of character which results in lazy living. Doing nothing they “meddle in other people’s business.” Thus their lazy living leads to conflicts within the church. From my own experience, I can testify that almost all church divisions (and sometimes actual splits where people leave) are created by members sticking their nose (actually their mouth) into matters that aren’t their concern or about matters that concern other people.
What’s Paul’s solution? Get a job! Work to become a contributing member of society and, more importantly, of the church. Let Jesus find you sweating in the field or at the desk when he comes.
Faith Good-Doing
But you, friends, must not become tired of doing good. It may be that some there will not obey the message we send you in this letter. If so, take note of them and have nothing to do with them, so that they will be ashamed. But do not treat them as enemies; instead, warn them as believers (2 Thessalonians 3:13-15, GNT).
What does “doing good” have to do with working to feed yourself? Working is “doing good.” In fact, Martin Luther argued that any work done by faith is as sacred as the work of a monk or priest . . .
“Therefore I advise no one to enter any religious order or priesthood…unless he is forearmed with this knowledge and understands that the works of monks and priests,however holy and arduous they may be, do not differ one whit in the sight of God from the works of the rustic laborer in the field or the woman going about her household tasks, but that all works are measured before God by faith alone.”
So Paul warns the church they “must not become tired of doing good”, because their work is sacred. Again, this is so important that if any disobey the message, Paul says, ” . . . take note of them and have nothing to do with them, so that they will be ashamed.” But the disobedient must not be treated as enemies but as believers.
Paul had addressed this lazy living issue in his first letter . . .
“We urge you, our friends, to warn the idle” . . . {5:14a, GNT) . . .”Make it your aim to live a quiet life, to mind your own business, and to earn your own living, just as we told you before. In this way you will win the respect of those who are not believers, and you will not have to depend on anyone for what you need” (4:11,12, GNT)
The problem persisted, perhaps spread. Paul obviously hopes his stronger language in his second letter will provide the cure. He concludes his letter with a benediction/prayer . . .
“May the Lord himself, who is our source of peace, give you peace at all times and in every way. The Lord be with you all. With my own hand I write this: [Greetings from Paul.] This is the way I sign every letter; this is how I write. May the grace of our Lord Jesus Christ be with you all” (3:16-18m GNT).
Paul blesses them with a prayer for peace because they live in distress. First, distress from their persecutors. And, second, distress from the lazy living busybodies. This command for them to work will fail if the Lord doesn’t intervene to change the lazy. They need ” . . . the Lord [to] be with [them] all in ways that knit their hearts together and motivate them to obey in faith.
Why does Paul call attention to his signature? Probably because the Thessalonians had received “a letter seeming to be from us” which had shaken them out of their wits about the Lord’s coming (2:1,2). He’s given them the way to detect a counterfeit.
Grace. How shall they, or we, live out the obedience of faith in this and other matters? Only if “the grace of our Lord Jesus Christ [is] with us all.”
* * *
Two Take-Aways.
One, even if the government will support us, we should get a job (if able). God created Adam to till the garden. God created us to work. Obviously that can be a challenge in today’s economy. But, even if menial, we should fulfill God’s creation mandate, get off the couch, throw away the candy, and work.
Two, accept the truth that picking oranges is no less sacred than preaching sermons. Let’s do our work as spiritual worship to God. Easier said than done when dragging ourselves off to a hot day in the fields or a boring day in our office cubicle. So here’s a prayer for morning prayer . . .
O God, in view of your mercy to me in Christ
I give my body to you today as a living sacrifice.
May it be holy and pleasing to you in all I do.
May whatever I do at work today be true
and proper worship to you.
May it be holy and pleasing to you in all I do.
May whatever I do at work today be true
and proper worship to you.
Keep the world from squeezing my mind into its pattern.
Transform me by the renewing of my mind,
so today I may discover in practice your good, pleasing and perfect will.
Transform me by the renewing of my mind,
so today I may discover in practice your good, pleasing and perfect will.
(Romans 12:1,2)
Life can be
I admit it. When I receive prayer requests from missionaries, I don’t always pray for them. In today’s text (2 Thessalonians 3:1-5), Paul requests prayer from the church in Thessalonica. Is it a request we should honor?“Finally, our friends, pray for us that the Lord’s message may continue to spread rapidly and be received with honor, just as it was among you. Pray also that God will rescue us from wicked and evil people; for not everyone believes the message” (3:1,2, GNT).
Paul asks for prayer for two purposes: one, “that the Lord’s message may continue to spread rapidly and be received with honor, just as it was among you” and, two,“that God will rescue us from wicked and evil people; for not everyone believes the message.”
” . . . that the Lord’s message may continue to spread rapidly and be received with honor, just as it was among you.”
The Good News Translation translates the Greek word trecho “spread rapidly.” Think of a California wildfire that, driven by the wind, swiftly eats acres of dry vegetation. Paul asks for prayer that the Lord’s word may spread throughout the Mediterranean lands like that.
And that it may be honored (Greek, doxazo—“magnified, praised, glorified”) This is what happened among these Thessalonians. Though most Jews and Gentiles rejected it as heresy or nonsense, these men and women “received the word in much affliction with the joy of the Holy Spirit” and “turned from idols to serve the living and true God” (1 Thessalonians 1:8,9, ESV). Paul asks for prayer that many other cities may similarly receive the Lord’s message.
” . . . that God will rescue us from wicked and evil people; for not everyone believes the message”
People to whom Paul will take the Lord’s message aren’t morally good or even neutral. They are “wicked and evil.” How different Paul’s view of humanity from ours! The popular view today seems to be that people are basically good (just not perfect) and in need of minor improvement not saving
For Paul, the ultimate expression of wickedness and evil is not believing the Lord’s message. For the Lord’s word isn’t a polite invitation of the crucified Savior, but an authoritative command from the risen Lord. It’s a message that saves, to be sure. But to disbelieve it is to rebel against supreme rule. And, as Paul discovered, often that disbelieving rejection is accompanied by hostility and even violence. Therefore, the missionaries need the Lord’s power to overcome wickedness and evil.
“But the Lord is faithful, and he will strengthen you and keep you safe from the Evil One” (3:3, GNT).
Paul will later write to the Ephesians: “For we are not fighting against human beings but against the wicked spiritual forces in the heavenly world, the rulers, authorities, and cosmic powers of this dark age” (Ephesians 6:12, GNT). So the missionaries will encounter “wicked and evil people.” But the fight is not against them, but the Evil One who empowers them. Their only hope of victory (both the Thessalonians who continue to endure persecution and the missionaries who take the gospel to worshipers of other gods) is the faithful Lord who strengthens and keeps his people safe from the Evil One.
““And the Lord gives us confidence in you, and we are sure that you are doing and will continue to do what we tell you” (3:4, GNT).
Paul’s pastoral heart encourages the persecuted new Thessalonian believers, even as he asks for their prayers. The Lord convinces us, he writes, that they will not fall prey to the Evil One or surrender to their enemies. Instead, he is confident they will continue to follow what Paul teaches them and asks of them.
“May the Lord lead you into a greater understanding of God’s love and the endurance that is given by Christ” (3:5, GNT).
Paul finishes his prayer request with a two-fold prayer for the Thessalonians as he remembers their struggle against enemies of the faith.
” . . . May the Lord lead you into a greater understanding of God’s love . . . “
Contending with the hostility of gospel enemies daily, they must remember—indeed he prays they may have a greater understanding of—God’s love for them. While the objects of the hate of men, they are the objects of the love of God!
” . . . May the Lord lead you into a greater understanding of . . .the endurance that is given by Christ.”
The way of Christ is narrow and rough. Following demands steadfast endurance. But how shall they in their natural weakness endure against a powerful Enemy? By “the endurance that is given by Christ.” His is a supernatural supplement that will strengthen them for the long haul.
Prayer.
How shall a wildfire-spreading, honored message happen? How shall the Evil One be defeated? How shall God’s love and Christ’s endurance be accessed more? By prayer.
Missionaries serve on the front lines, many in countries that outlaw the gospel, all facing the oppression of the Evil One. They need our prayers that access the Lord’s provision. Not only that, but when we pray (and give financial support) we take part in the global spread of the Lord’s message. Our little lives take on world-wide, eternal meaning.
The next time we receive prayer requests from missionaries, may we reply with our prayers. And I pray that I won’t read their requests and trash their letters, but pause to pray—and join my ministry with theirs for the sake of the lost and the glory of our Lord.
Life can be a prize fight. Bell rings, they yank your stool away, and you walk into the ring to face a mountain man who pounds you. Times like that need encouraging words. (Helmet would help too!)
In 2 Thessalonians 2:13-17 Paul encourages persecuted Jesus’ followers . . .
But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the first fruits to be saved, through sanctification by the Spirit and belief in the truth. To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ” (2:13,14).
“But” introduces a contrast. Paul has just written about “those who are perishing, because they refused to love the truth and so be saved. Therefore, God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness” (2:10b,11). These are those captive to “the mystery of lawlessness.”
Does God’s action seem harsh? Maybe. But they made a choice: ” . . . they refused to love the truth” (2:10) and “had pleasure in unrighteousness” (2:12). Therefore, in his righteousness, God condemned them in their choice “so that they may believe what is false” (2:11).
In contrast, Paul, Silas and Timothy know they always owe God thanks for the Thessalonians, because sovereignly God “chose [them] as the first fruits to be saved.” God did this “through sanctification by the Spirit and [their] belief in the truth.” God “called [them] through [Paul’s] gospel, so that [they] may obtain the glory of our Lord Jesus Christ.”
There’s disagreement over the Greek word the ESV translates “firstfruits.” If aparkay (“firstfruits”), Paul means the Thessalonians are among the first of a great harvest of believers in Christ. If ap’arkays (“first”) Paul means God chose them “from the beginning”. Either is consistent with truth taught elsewhere in Scripture; either translation is permissible.
“God chose you”. God took the initiative in the Thessalonians’ salvation. That they are “beloved by the Lord” implies God chose them without merit on their part. He simply chose to love them.
God chose them to be saved “through sanctification by the Spirit.” In other words, God saves not only by forgiving sinners’ sins, but by the Holy Spirit progressively transforming them into holy people. The believer’s part in the process is just that—“belief in the truth.”
How do they come to faith? By God calling. When Paul preached the good news of Jesus Christ to the Thessalonians, (Acts 17:1-9) God was present literally calling the Thessalonians through Paul’s words. And God’s purpose in it all was “so that you may obtain the glory of our Lord Jesus Christ.” Doxa refers to a condition marked by honor, power and striking appearance and, therefore, is translated glory or splendor. This glory belongs to the Lord Jesus Christ; believers are saved to share in it.
What an encouragement Paul’s words must have been to the persecuted Thessalonians! The “cross” now; the “crown” to come. With that “end” in view, Paul urges the church to act on those encouraging words . . .
“So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter” (2:15).
“Stand firm” comes from the Greek stayko implying stability. In its literal sense it’s translated “stand” and figuratively “be steadfast” or “stand firm”. When Paul connects it to “hold to the traditions that you were taught by us”, he means “stand your ground and keep holding tightly to the teachings we passed on to you. Don’t renounce them and accept the false teachings of your persecutors.”
But how can they do that knowing they’re marked men? Beatings, false legal charges, robbery, mob violence—these have become common occurrences. How much safer to surrender and recant! So Paul concludes with a benediction/prayer . . .
Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word (2:16,17).
They have been loved by God who is their Father and by the Lord Jesus Messiah himself. Solely through grace they been given eternal courage and a gloriously good future. Paul prays that God through Jesus would comfort and encourage their inmost beings and cause them to stand firm in every good work and word. Defensively, may they respond to abuse with humility and forgiveness, loving their enemies and praying for them. Offensively, may they continue to “gossip” the gospel and do good to those who do them evil. Despite their suffering, indeed because of it, may they continue to show themselves a model church for the glory of the One who has brought eternal life to them and is coming for them.
What round are we in?
Some of us reading this feel as if we’re getting pounded by a wicked left hook to the jaw or a crush blow to the gut. Life has turned rough and the fight seems endless. Faith feels weak. Our knees are buckling. Maybe it’s persecution. Or illness. Or any one of a hundred “blows” life in this fallen world throws at us.
Paul’s words in this text are for us, also. To read meditatively. To pray as I will now . . .
God, thank You for loving us and from the beginning choosing us to be saved from the guilt and power of sin and the seduction of this passing-away world. Thank you for the sanctifying work of the Spirit and the gift of faith to believe the truth. Thank You for calling us through the gospel, so we might share in the glory of the Lord Jesus Christ.
Enable us to stand firm and hold tightly to the tradition of truth passed down to us from those who saw You and heard You. Please comfort and encourage our hearts so from our inmost being we might stand firm in every good work and word that You might be seen and heard and made much of through us who are little sinners saved for Your glory by Your grace. Amen.
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