1 Timothy 1:1-11

1 Timothy 1:1-11

The history of the church has been a history of conflict between those who would lead. The romanticized picture we often have of a life of unity in the early church is more our projected fantasy than reality. Paul begins this letter instructing Timothy about how to deal with the conflict in the church at Ephesus. He instructs Timothy not to tolerate certain teachings and not to be drawn into arguments but rather to shut these down. (vs. 2–4). He explains that these people who want to discuss every tenet and debate every minuscule point don't know what they are talking about. It is worth noting that the greatest debates oftentimes grow out of the greatest ignorance. In verses 6-11, Paul gives a brief instruction on the role of the law.

But before that he writes a short verse that should have a profound impact on our faith and walk as disciples. In verse 5, Paul explains the goal of the Christian ministry of teaching. Verse 5, taken carefully and examined in detail, provides a powerful outline for the teaching ministry of everyone who would proclaim the Gospel. There are some keywords that need to enlighten our lives and our work as teachers. Let’s pay careful attention to these powerful and beautiful words.

It all begins with the word “goal.” This is translated from “Telos.” It is a word that describes the “ultimate end.” This is no transitory goal or one of many goals, but rather it is the ultimate goal or end. We may miss a point along the way, which would be unfortunate. But if we miss this goal, the telos, the ultimate end, it is tragic beyond words. So what is this ultimate goal?

We know that Paul is not going to go far without talking about love. Agape love is the ultimate end and goal of our instruction and teaching. This selfless and self-giving love is that which most represents and expresses who and what God is. This is the ultimate expression of being a follower of Christ. It is our goal to love.

Paul uses the word ‘instruction.’ The word instruction here is not strictly a description of public speaking. In the contemporary church, public speaking may have taken an overinflated and, to some degree, unnecessarily expanded role. Preaching is no doubt critical. But what we see here is not one speaking to many in a public setting. The word “instruct” is a compound word; the first part is “besides,” and the second is to “declare” or “tell.” It is both personal and intimate and authoritative. 

This love comes out of three key factors.  First love is out of a pure heart. It is a heart that is not working with mixed motives; there isn't a hidden agenda or secret corruption.

Second love is out of a good conscience. The meaning of the word “good” is inherently good or of primary worth, not of comparative worth. It is not a description of better than, but of independently good in and of itself. How is this good achieved? There are two aspects. First, it is a conscience that is sensitive. The word conscience is a compound word; those two words are “with” and “to see” or “knowledge.” A good conscience is a conscience that sees precisely; it has a correct awareness of what is right and wrong. This comprehension is a God-given capacity. Second, a pure heart is not only “knowing,” but it is also acting. Unfortunately, our conscience can be trained in the wrong way. We all have a tendency for self-justification so that the things that we do that are wrong, should we do them long enough, we will begin to believe they are right. A good conscience is one that is shaped by God, His word, and right behavior so that it remains innocent.

Third, this Love has sincere faith. The word “sincere” means without hypocrisy. It is a faith that is not phony or a put-on. It is free from hidden agendas; interestingly, this word wasn't found in secular Greek writers.

As church leaders, there is a tendency and temptation to get distracted by too many other things. We focus on the big gathering, the better living, the comfort and accumulation of things, of “expanding our ministry,” and being busy. But are we developing and instructing our people to live with love from a pure heart and a good conscience and a sincere faith?

“Lord, help me to love like You loved. AMEN”

2 Thessalonians 3:6-18

2 Thessalonians 3:6-18

A Christian community that is a hot mess of chaotic lives living in turmoil does not advance the gospel. The church is directed to keep “aloof” or “withdraw” from those Christians who lead an undisciplined life. In our world of tolerance, this seems radically strange. However undisciplined Christians being idle, unfruitful, and disorderly people will infect the church with their habits and lack of direction. In contrast, Paul uses his own life as an example. While he had the right as an apostle, missionary, and evangelist to be supported in his ministry, he took the high road and remained self-supporting. He taught by precept and practice.

The pattern in the church of unproductive members running about with the latest Second Coming rumor while at the same time being busybodies was a real threat to the long-term health of the congregation. Paul’s response was, “Let these individuals do without food”; that will get them to work and will help keep them out of trouble. 

This church had three interrelated struggles from the start, all of which could be helped by productive hard work. First, there was persecution from the first day of the church, as we see in Acts 17:1-9, which led to the second issue. In their persecution they were preoccupied with the return of Christ, which would bring relief. But they became vulnerable to muddle-headed teachers who, for no doubt various reasons, taught many misguided things, with the common theme that time was so short that work was no longer needed. Third, this led to a group of unengaged people running amok in undisciplined lives because they believed that time was all but over.

A hard-working, respectful, and productive life would certainly help with all three problems. It would not make persecution go away, but it will make Christians as useful citizens harder to persecute. It should be that when we look across the panorama of society, Christians are the hardest-working, most productive people to be found.

“Lord, help me to live faithfully in peace and not panicking about the end to come.  AMEN”

2 Thessalonians 3:1-5

2 Thessalonians 3:1-5

Lest we think the gospel message is a private and esoteric thing, Paul gives us an interesting picture in verse 1. The word translated “spread rapidly” can also be translated “run rapidly.” He puts this in the context of “be glorified.” Paul may be drawing a picture of the games at the stadium. The various religions, philosophies, and worldviews are competing, and it is Christianity that will win. Is it because of the prayers of the church that the Christian faith wins in the arena of the worldviews? Sadly, most Christians are content with insulation and isolation from the world. We are comfortable praying for sick people who are only vaguely known to us or we just hear about, but we are rarely praying for the victory of the Gospel. Perhaps this is the case because of what Paul said next. 

In addition to praying for the gospel to win, Paul is aware that not everyone is a good guy. There is no “live and let live” tolerance in the spiritual realm. The opposition we face is from people who are “perverse and evil.” The word perverse literally means “no place”. It means that these people are unfit to be anywhere. The word evil is the root from which we get the English word porn. The concept is pure and absolute evil. Note that Paul presumes that such people will attack us. It is much easier for Christians to retreat into the safety of their building and gathering places and fellowship and pray for the sick people. But in doing so, they miss the opportunity to run the championship race in the stadium.

Should we choose to enter the arena, we will enjoy the strength and protection of our Savior. Often we don't engage because we are afraid. Fear would be the reasonable emotion if we were doing this alone. But if we live in the protection and strength of the Lord, fear need not be part of our consideration. The word protection is at the root of phalanx, the word used to describe the military battle formation. The reason for the success of the phalanx was the close proximity of the formation. God's protection while we are in battle is not far away; He is close to us in the battle. 

“Lord, may Your presence be the source of my strength. AMEN”

2 Thessalonians 2:13-17

2 Thessalonians 2:13-17

With the rise of the seeker-driven church in the last quarter of the twentieth century, few words took on such negative connotations as the word “tradition.” If you wanted to put something in a negative box, all you have to do is label it as a tradition or traditional. So the bathwater was thrown out, and with it the baby. 

In contrast, Paul says, “Stand firm and hold to the traditions that you were taught.” To be fair, many church growth efforts, seeker-driven styles, and the contemporary church movement were protesting not the traditions Paul was talking about but the cultural expressions of mid-twentieth-century Christianity. The methodology of one generation was not appealing to the next, and changes needed to be made, but the wholesale rejection of everything labeled ‘tradition’ left the seeker-driven church with little more than fad and emotion on which to build their ministry. The seeker-driven model has cut churches off from their roots and created shallow, empty-headed believers.

In contrast to this, in verse 13 we are called to "salvation”, part of God's new order, through “sanctification,” holy living by the power of the Spirit, and “faith in the truth,” an engagement of the mind into the doctrines of the faith. This life in the community of holy living and faith results in glory only the gospel can bring. This is the tradition of the Christian faith. The tradition of the church is not the style of worship, or the way we dress, or, most tragically of late, the worship wars over music? This life of community (salvation is not strictly individual nor strictly communal), holy living, and well-thought-through faith gives us comfort and strength in every good work and word. For many, under the influence of well-intentioned but misguided church growth leaders, the Christian life is limited to attending a service anonymously, being pleased with what is seen and heard, and living life the way they might want. The biblical model is the community of faith, living holy, thinking deeply, and serving in word and action. That is the picture of the church. That is our tradition. 

“Lord, make me strong in the tradition of the church. AMEN”

2 Thessalonians 2:1-12

2 Thessalonians 2:1-12

The more we obsess about the future, the less useful we are in the present. In the first letter, Paul addresses certain issues concerning the Second Coming and the disruptions caused by muddle-headed teachers on that subject. That correction had apparently gone unheeded, and he once again addresses the issue. In this passage Paul is not attempting to provide detailed clues about the future time and identity of the end-time actors. Rather, he is addressing a few major themes.

First, you will not miss the second coming. The return of Christ is not the kind of thing that happens unnoticed. 

Second, the moral wretchedness of those who oppose Christ. Eschatology is always primarily ethical; typically it focuses on the proper behavior as Christians. But here Paul looks at the immorality and lawlessness of the enemies of Christ. 

Third, there is only one way to avoid the mental, intellectual, and moral rot of a godless world, and that is “…love of the truth as to be saved.” Rejecting the gospel not only means rejecting eternal life but also rejecting that which would keep us from being completely decadent and destroyed intellectually and morally.

Fourth, and related to the above, there are forces of darkness that operate with the intent of confusing, deceiving, and befuddling even God's people for the purpose of preventing them from being effective.

So how do we respond to what Paul tells the Thessalonians? Clearly Paul doesn’t reject teaching about the end times. When he was with them, he taught them these matters. But neither does he want them distressed, overwrought, and obsessing about the second coming. The point of end times teaching is to call believers to holy lives as the way to prepare for the Lord’s return. Second, he wants to infuse the believers with hope so that they can stand strong and faithful in hardships and under pressure. Third, he wants them to never forget that the Lord has won the victory and His coming is the ultimate expression of that victory. Obsession about dates and times is never a part of the agenda.

“Lord, help me be prepared for the return of Jesus my Savior. AMEN”

2 Thessalonians 1:1-12

2 Thessalonians 1:1-12

A friend related the story of his struggle of faith as a child. He, with his mother, attended a church that emphasized emotional experience and “that inner feeling.” As a preteen he frequently went to the altar, wanting some confidence of his salvation. Once he asked his mom, “How can I be sure that I am saved?” His mom's misguided reply was, “If you're not sure, then you're probably not.” Paul offers a better test than our emotions or feelings. In verses 4 & 5, Paul tells us to look for two character traits expressed in two circumstances. Those traits are “perseverance” and “faith.” Perseverance literally means “remain under the pressure.” It is staying under the pressure or remaining where the trouble comes down without trying to get away. Faith, in this instance, is not about the doctrine or the belief but the “loyalty” or “fidelity.” These believers kept the faith, staying loyal without attempting to get out, even in the midst of persecution. This word ‘persecution’ means to chase down; think of a wolf chasing a sheep. They remained in the midst of ‘affliction’, which literally means constant rubbing. The picture here is of overt aggressive spikes in attacks in the midst of constant daily low-grade harassment.

How do I know that my faith is real? Do I remain faithful in the hard times? In verse 5, Paul says this kind of loyalty is an indication of God's judgment that we are worthy of the Kingdom. Ironically, this is almost 180 degrees opposite of what we are taught as the markers of faith in the American Church. In fact, some churches teach that the presence of wealth and prosperity is the evidence of a strong faith. 

What would we do if we were to face a severe and harsh persecution? We would do, most likely, what we do when we face the light and inconsequential hardships we now have. What we have in the easy time is all we will have in the difficult ones. The little struggles we now endure are the training ground for hardships ahead. Rather than run from them, we need to run to them and embrace the opportunity.

“Lord, help me be in training for the difficult times ahead by reinforcing my faith now. AMEN”

1 Thessalonians 5:23-28

1 Thessalonians 5:23-28

The benediction at the end of this epistle is not a throwaway passage of personal conversation. These are general applications that are vital to our faith, and we need to apply them correctly.

Having addressed the priority of dealing with the unruly person in a loving and disciplined way, Paul says the result of that resolution is peace. More than a mere absence of overt hostility, the genuine and real peace of God settles on the totality of God's people: spirit, soul, and body. Too often, church conflict is not dealt with; it is only placated. We see the cycle: when a minister arrives at the church, the church grows, and then there develops some ridiculous conflict, which boils up but is not properly resolved; the conflict deepens and the minister leaves, and the church shrinks back, at which point the cycle is repeated. When we see the cycle repeated over and over, we can be certain that the following are true. First, the peace of God is absent. Second, we see that the “revolving door” kind of church would be better if it were closed. Third, because they have rejected the Lord's will concerning church discipline and are not experiencing His peace, such a church will not be complete at Christ's return. The good works prepared in advance by the Lord for them to do will be left undone.

The matter of church discipline is no little thing. Churches that are bullied from within by evil or dysfunctional people who intimidate weak leaders (who act as if their primary objective is to avoid conflict) face a judgment having failed to do the will of their Master. Many of the parables of Jesus address this issue.

At some moment a serious conflict will come to every church. One conflict or another prompted all the letters of the New Testament. The idea of a conflict-free church or ministry is pure folly. What we need to understand is that conflict is a crossroads for a church. It is a moment of great opportunity. Of course, ‘little soul leaders’ can take the easy way out and move down a path toward its next compromise, which will likely have the same result until the church dies. This death is a certainty.

“Lord, give us the grace and wisdom to take advantage of the opportunity that exists in conflict.  AMEN?

I Thessalonians 5:19-22

I Thessalonians 5:19-22

These verses are part of the context of verses 12-18. By the verse division, these appear to be single instructions for general applications. They are, in fact, part of the instructions of how to deal with the unruly people in the church. 

Often when dysfunctional individuals in the church attack a preacher or elder, the other leaders, who are called to guard the flock, decide it is easier to get a new preacher or elder than deal with the unruly member. So, the preacher becomes discouraged and leaves. But the preacher is not the only one. The grammar of verse 19 is very clear, translated literally. Paul says, “Stop quenching the Spirit, which is what you are doing now.” Allowing the unruly person to be disrespectful of the leaders and to misbehave without accountability causes the Spirit to withdraw from the life and ministry of the church. Ministers who have been through an ugly church fight can very likely tell you of sensing the distinct absence of the Holy Spirit at some point. If a church does this enough times, eventually it will die. By the way, have you noticed how many churches are closing across our nation?

In verse 20, Paul wisely strikes a balance. During a church conflict, people will sometimes or often say, “I believe the Lord is leading us to….” Paul warned not to reject such statements out of hand. The Lord may in fact be leading. Rather than believe everyone who says the Lord gave him or her direction or, equally bad, miss the genuine guidance of the Spirit, Paul commands that we “examine everything.” The word is taken from testing metal to see if it is precious or common. One way of putting it is, “Is this advice golden, or is it just cheap tin?” This was no flippant review or casual glance but a careful and detailed assessment. In the process, Paul assumes there would be both good and evil. Paul advises to hang on to the good. He used the word for beautiful or comely and rejected in dynamic terms evil (the root word from which we get the word porn). The bad advice of the unruly is as bad for the church as is pornography. Paul says we must abstain from every form of evil. The evil of the one who would undermine the leaders of the church must not be allowed to exist in the church. 

In the church you can have the unruly person or you can have the Holy Spirit, but you can never have both. 

“Lord, grant us the courage to deal faithfully with unruly church members. AMEN”

I Thessalonians 5:12-18

I Thessalonians 5:12-18

We have often treated this passage as a string of individual behaviors that Paul has listed as a sort of “‘good deeds’ to do list.” This is misguided and misses the power of this passage. Having addressed mistaken eschatology and the busybodies that were its carriers, Paul calls for some practical church leadership to address the conflict and set those individuals to right that would cause trouble. Never doubt that correcting misguided people has the potential to cause them to turn other misguided people into clergy killers.

Paul begins by commanding support for those who are leading the church. He makes the point in v. 12 that these leaders are to give “instruction.” This word means more than simply teaching. It is about setting in order the muddled thinking of certain people. When this is done, the muddle-headed individual may become unruly. Paul says they are to be “admonished.” This word means “to keep military order.” The point of Paul’s using a word with a military origin is that this is not a matter of “want-to” or “feel like” cooperation, but rather order and submission to authority. Verse 14 is a study in the problem of the American church in the early 21st century. When faced with the unruly, church leaders are often weak and fainthearted. The weak are severely tempted to give in in order to secure peace at any price with those who are being unruly. The fainthearted (the word literally means “little soul”) lack the conviction to stand firm by their principles. We often misunderstand the role of “patience” when dealing with church discipline problems. Patience is not endlessly putting up with the nonsense of the unruly or dysfunctional person; it is, rather, sticking to doing what is right regardless of what is involved. Patience is holding faithfully to the right course of action and enduring the grief that comes from doing the right thing. But Paul also warns against an overreaction in which evil is done to the unruly or disruptive person. 

Dealing with this kind of dysfunction is not easy, but if we are faithful in the hardship, we can remain positive at our core. The advice and behavior described in vs. 16-18 will keep the leaders from despair in the difficult times. As long as a leader has some sense of hope for the future and mission of the church, he can have remarkable durability. That sense of hope is enhanced and encouraged by rejoicing, praying, and giving thanks. Ministers do not usually leave the church and the ministry because they have lost faith in God, Scripture, or the Kingdom. When they do leave, it is most often because they have lost hope in the local congregations. 

“Lord, bless Your church with leaders who have tender hearts and thick skin because they are people of hope.  AMEN”

1 Thessalonians 5:1-11

1 Thessalonians 5:1-11

As Christians, we are unaware of when Christ will return, but neither will we be surprised when it happens. Apparently this church was deeply disturbed concerning when Christ would return. Paul hopes to direct that energy away from focusing on time and circumstances and into holy living. In this passage, Paul explodes with mixed metaphors, working toward the three key expressions of the Christian life. Here's a short list of the metaphors Paul uses for the second coming: thief, pregnancy and labor, light and darkness, sleep, drunkenness, and sobriety. In verse 11, Paul uses five different metaphors to describe the Lord's return or how we should react to it. Each of these carries a different ethical nuance.

Concerning the Second Coming, there are two extremes, both of which equally serve the enemy of our faith. The first, which may have been the problem at Thessalonica, is an obsession or panic about ‘when.’ They shouldn't have needed this refresher course or reminder; one of the fundamental teachings of our faith is that we don't know when Christ will return. The other extreme is expressed by a “peace and safety” denial that the end is coming. Paul's explosion of metaphors is to move from both extremes to the middle ground. “Christ is coming, so let's live accordingly”. All of Paul's teachings on the subject are either about the unknowable nature of when or the ethics of how to live.

He moves toward the three key characteristics of the Christian life: faith, love, and hope. In 1st Corinthians 13, in a congregation in deep conflict, love is listed last for emphasis’ sake. In this passage, in a congregation in the midst of a prophecy conference panic, he lists hope last for the emphasis of confidence over panic. There is one great conclusion with two applications for us. The conclusion is that God has not destined us for destruction but for salvation in Christ. The first application is this: the “when” of Christ’s return does not matter. If it happens while we live or after we die, we enjoy the same glorious future. That conclusion and the first application lead us naturally to the second application, “encourage, or strengthen, or comfort each other. The hope of Christ takes us through all circumstances.

“Lord, help me to live with boldness because I know that Jesus is coming. AMEN”

1 Thessalonians 4:13-18

1 Thessalonians 4:13-18

This being the first New Testament letter, the church had not yet enjoyed extensive teaching concerning last things. The ancient world had a fairly hopeless expectation of what happened after death. At best the Greek expectation was to go to the underworld of Hades or the grave. Not so much damnation but rather a hopeless, dull, shadowy world, completely devoid of vitality, joy, or hope. It was barely a real existence at all. The other most likely opinion the Greeks held was extermination and non-existence. The Thessalonian Christians came out of that understanding, and it was their default setting. At times of sorrow or distress, it might be easy to return to that view of life after death.

Paul comforts and urges them to comfort each other with the realization that the Resurrection Life of Jesus, which had already begun, will come to fruition when Christ returns. Some have used this passage to attempt to outline in great detail the order and timeline of the second coming. In doing this, we miss the main point of the text: being comforted by the fact of the Resurrection. Those who die before the return of Christ are not going to miss out. They are not in the dull gloom of Hades or annihilated but are currently with the Lord and are doing quite wonderfully. But their disembodied state is not the end state; they too await the resurrection. Those alive at the occasion of the Return of Christ will enjoy the transformation from the current life and body into resurrected life and body without their intermediate state of bodily decay.

Consider this wonder. The Christian who died long ago and whose body has completely decayed so that it is nothing but earth, perhaps consumed by the roots of a tree, and then consumed by a caterpillar, and in turn consumed by a bird, etc. This cycle goes on, but when Christ returns, their body will come back together and be translated or transfigured. Don't forget the Resurrection Life, or Heaven is not some spiritually disembodied existence but is a vivid reality. That life is more vivid than the life we now live, just as the gray life of Hades, imagined by the Greeks, is less than this life. This inspires two reactions: first, to hope and be comforted for those who are now with the Lord. And second, to live now preparing for that Resurrection Life. That means learning now the customs, culture, language, and interactions of the Life to Come.

“Lord Jesus come. AMEN”

I Thessalonians 4:9-12

I Thessalonians 4:9-12

In a moment Paul will address the second coming.  Before that he will give some very practical advice.  This church was excellent in the practices of love, generosity and graciousness.  God’s prompting taught them both the conviction of love and its practice.  But there was a misunderstanding.  There were apparently some who rather than work relied on the charity of the brethren.  Almost certainly they anticipate that Christ would return soon.  So they had stopped secular work to be religiously busy.  If Jesus was coming soon they wanted to be, or at least appear to be busy.

It is easy for wealthy Christians to be abused and treated as little more than ‘giving units’.  One of the worst things that can happen to a community of faith is a benefactor giving the kind of gift that creates the illusion that there is no need for ongoing generosity.  Paul will address this in his second letter more directly, specifically and sternly.  There is a message here for those who would be professional clergy.  While ‘ministry’ can be a career of conscientious hard work it is also an opportunity for the caricature of the lazy, undisciplined, slacker who without accountability and daily supervision, does nothing meaningful.  

In contrast to the religious busy bodies Paul offers a foundation for a work ethic that will make the most of opportunities and more importantly honor God.  Every Christian ought to be engaged in honest work, honestly done.  Whether they are titans of industry or a slave owned by a godless master the principle found in verse 11 can guide our work and will testify our faith.  On the one hand a Christian is precluded from some jobs, there are no Christian drug dealers or Christian strippers.  On the other hand our honest work must be honestly done.  The Christian salesman who misleads or deceives a customer is no more ethical than a “Christian prostitute”.  

The world has a right to look at the life of a believer and see that there is a standard and practice of holiness that goes beyond the morals rules and prohibitions.  There is no better place to practice a positive holiness of love than in the workplace.  

“Lord, help me to do honest work, honestly done, that is a springboard for ministry. AMEN”

1 Thessalonians 4:1-8

1 Thessalonians 4:1-8

Paul moves to address three areas of a Christian’s Life: sexual purity, brotherly love, and daily living. The first to be covered, in verses 1-8, is the place where the Christian ethic is most radically contrasted to the pagan or sinful world. Every form of sexual vice and misbehavior was common practice in the ancient world. Thessalonica, being a seaport, was no different and in some cases may have been worse. Women and children having little legal standing, education, or options were generally the victims of sexual exploitation. In the ancient world immorality was the norm and it was expected to remain that way.  Anything else would have seemed abnormal.

But not so among believers! In verse 2 there is a commandment for purity. The word “commandment” is a military term. Purity is not a suggestion or an option for believers, it is the absolute authoritative command of God, which must be obeyed! Verses 4 and 5 are absolutely fascinating. Paul here addresses courtship, marriage, and purity for those who are in positions of power. In the ancient world it was common for men, especially powerful men, to exploit women for their own satisfaction; sadly, many still do. Paul said something very different was to be the norm for the Christian. The word “vessel” may refer to a man's own body or it may refer to that of his fiancé or wife. Our sexuality is about sanctification and honor, or holiness and respect, not sexual passionate satisfaction for ourselves.  A man is a sexual being so that he can honor and respect his wife and vice versa. Do not miss the point; the reason we are sexual beings is so that we can confer honor. Our sexuality is not primarily about ourselves but about bringing honor and respect to our spouse or fiancé. Any act that dishonors is strictly forbidden. This is more than “do not have sex outside of marriage”, although that is certainly a part; this is the whole of human sexuality. This pure sex life is more than just what happens in a sexual encounter; it is part and parcel of our whole life before God and the watching world. In a world that is completely given over to sexual license God wants, expects and commands His people to be radically different.

Sexual license in the life of a believer is no longer about flaunting societal norms or conventions or expressing individuality. We must always remember that sexual license is defiance of God. This is not the message to the lost world, but that message to the Christian community. When the believer is sexually promiscuous, they are exposing themselves to God's judgment. That may be in this life, or in the life to come. The question is not, “Will we be judged and punished for our sexual license?” The question is when will we have to pay the price? 

“Lord, help me to honor You and my loved ones in my sexuality. AMEN”

1 Thessalonians 3: 11-13

1 Thessalonians 3: 11-13

Have you ever realized how when most modern Christians talk about Jesus's Second Coming they focus almost exclusively on dates, symbols, and supposed inside knowledge? When the New Testament writers addressed the second coming it was almost entirely about ethics! If the teaching of a prophecy expert is about supposed inside knowledge or insights that they have about the when and what of Christ’s return and how they have fit together some sort of time frame, be assured they are either a deceiver or the deceived. 

In Paul's anticipation of the Lord’s coming he addressed the issue of personal holiness. He wanted the believers to be ‘unblamable’ in ‘holiness”. That is an extremely high level of ethical integrity. “What will you be doing at the moment that Jesus returns?” is a question that attempts to warn believers into constant vigilance and off of bad behavior. Not bad, but Paul takes a somewhat different approach. Verse 13 begins with “so that”, this means that the methods to the personal holiness at the moment of Christ's return is found in verse 13 is given to us in verse 12.  The secret of the second coming, and being ready for the second coming, is by growing in love for our brothers, and all men.  That is how we will be holy at the time of Christ's return. The real secret is there is no secret. Rather than when we are to focus on abounding in love. 

The word “increase” means to have superabundance. The word “abound” means to have more than enough. Superabundance and more than enough of love for all people is the only thing that can secure a disciple in holy and ethical behavior. No law, not even the Ten Commandments, is enough to keep us from sin. But love is. We cannot deceive someone and love them, you cannot steal from someone and love them, generalized sensuality is profoundly unloving. 

This is all rather simple, but this is not the same as easy. Someone said, “Life before the coming of Christ is about learning to speak the language of Heaven, so that when Christ arrives we will be fluent.” The language of Heaven is love.  As we learn to speak that language we will be holy and when He comes we will already be eloquent. 

“Lord, help me learn to speak the language of Heaven. AMEN”

I Thessalonians 3:1-10

I Thessalonians 3:1-10

In this passage Paul addresses two themes that are extremely vital for a strong faith but are often absent in our lives. These two themes are affliction and affection. Verse 3 will almost certainly never appear in a positive attitude self-help book. Look carefully, speaking of affliction. Paul says, “We are destined for these.” There is no way to separate affliction from the life of a disciple. Paul uses the word affliction three times and distress once in this passage. He feared that the pressure of these hardships would deceive the Thessalonian believers.

Hardship can be misunderstood in a number of ways, which can lead to confusion about our faith itself. If we believe the result or the objective of our faith is the “good” or “best life” now, then suffering means faith isn’t working. If faith is a talisman that wards off trouble, then faith can seem useless when we suffer. When we misunderstand affliction and distress, we have no context for a part of our faith walk to which we are destined. 

Paul doesn’t go into a theology or doctrine of suffering. “Why?” is not the most critical question. What he does do is answer the question “how do we endure”. Paul weaves together the themes of affliction and affection like two dancers sharing a complex waltz. He does so from his own experience being deeply and personally associated with hardship. In verse 7 we get a picture of how to survive. There is a genuine brotherhood between Paul and these believers because of their sharing a common faith. Their love and friendship were such that Paul said that because of hearing of the faithfulness, he was ‘really’ living (v. 8).

Sometimes it seems that our faith or our spiritual walk is lacking vitality. We may call it a dry spell or a flat feeling. We don’t want to engage in the spiritual discipline, and there is no attraction toward the things of God. Perhaps the element that we are missing is simply a close bond with other believers. It is the suffering together that has the potential to take us to the deepest level of faith and commitment to God and our beloved fellow believers. 

“Help me Lord, to understand the place and value of affliction for my faith. AMEN”

1 Thessalonians 2:17-20

1 Thessalonians 2:17-20

At first glance this passage appears to be little more than a personal expression from one friend to another. But it is more than that; it reflects the character of a godly heart, a character we can and need to develop. English Bibles generally fail to communicate the emotion of Paul in verse 17. The NASB uses “having been bereft of you,” while the NIV uses “torn away,” which is a little better. Literally what Paul says is, “We were orphaned from you.” The separation that was imposed was more than a mere absence; it was like losing a parent. Paul felt like he lost his mom and dad when he left the Thessalonians. He could not see their faces, but he held them in his heart. Some in the Thessalonian church, perhaps for their own agenda, may have made negative accusations about Paul's love and commitment to the church.

Paul explains his absence in terms of satanic activity. We are not told what kept Paul from returning; it may have been the politics of Thessalonica, illness, or troubles in his current ministry at Corinth. It is interesting to note that at least in this small skirmish, Satan won. Even against the Apostle Paul, Satan does win sometimes, even against the best of disciples. We have a tendency to say “it must not have been God's will” when good things don't transpire as we'd hoped. That fails to take into account a powerful, smart, active, and effective enemy. This enemy is no match for our Father, but he is more than a match for us, and he has many powerful allies.

When the King comes, what will be our reward? Paul uses the term “crown,” the laurel wreaths given to the winners at the game or to victorious generals, to describe our reward. What is the victor's crown for believers? Looking at verses 19-20, Paul says it is those we have led to Christ, the disciples we have made. Not our buildings, budgets, books, or attendance figures. Nothing other than disciples we have made. The word “coming” refers to royalty approaching a city and the population going out to meet him. Paul sees himself leading a delegation to meet the King when He comes. These people in the delegation are glory and joy for Paul; they are his crown. Many, indeed most, Christians will have no delegation with them when they meet the king. What a disappointment it would be to meet the king and to be alone.

“Lord, excite in me a passion to make disciples. AMEN”

1 Thessalonians 2:13-16

1 Thessalonians 2:13-16

It is worth noting, and repeating in our lives, the practice of Paul. Paul was a man who was profoundly and consistently thankful. Paul is thankful that the Thessalonians receive “the word of God's message” as the word of God, not just the word of men. We are often thankful, and should be, for a great many things, but are we always thankful that people accept the gospel message, with all that this implies? The word ‘accepted’ in verse 13 implies a certain intensity and intimacy. The word means that its impact was not on the perimeter of life but at the core of their being. The result of this kind of ‘accepting’ is that the word “also performs its work in you.” When people take seriously the gospel and take it to the core of their being, it has a profound impact; it changes lives. If our lives are not changed by our church’s preaching, teaching, or message, it leads us to two possibilities. The first possibility is that we are not taking the message seriously and taking it to heart; the other possibility is that the message offered is not the word of God's message but some self-centered false gospel.

The result of this life-changing message is hardship. If someone says, “Believing the gospel results in peace, affluence, and ease,” they ought to consider verse 14. When the message is “Jesus is Lord, and therefore no one else is” (not Caesar, not money, not you, nor any idol), people will get upset and try to silence that message. Jews and Gentiles, modern and ancient, people who reject the Gospel and are enemies of God and of men. All who oppose the message are in fact enemies of humanity.

It is pretty easy to look at this passage and think of Muslim, Hindu, or political persecution of Christians. But we need not look so far away. Church leadership that resists the growth of the Gospel and would rather control churches fit this category. All leaders who kowtow to pressure that prevents Kingdom impact are also enemies of God and man. They need not wait for Judgment Day and their ruin; God's wrath is already coming upon them.

“Lord, help me always be passionate about the expansion of the Kingdom. AMEN”

I Thessalonians 2:1-12

I Thessalonians 2:1-12

It is amazing how scripture speaks so clearly to our day and circumstances, even if written almost 2000 years ago. In these verses Paul talks about planting, his relationship with, the character of, and the results of the church.

Paul came to Thessalonica having been abused and mistreated in Philippi. If the gospel workers were doing their work for any earthly motive or compensation, it wasn’t worth it. They were not after power, money, glory, or ease of life. Much of the shame of the church has been the result of the career of ministry being a jobs program or shortcut to a personal agenda. The question is not “Would you do ministry if you were paid nothing?” That is only a beginning point. The question is, would you do it if you had to pay your own way, perhaps in blood? We need to be careful of easy, glib answers. It was costly for Paul to plant the church, but he did so out of love for God, which translated into how he cared for the church. 

In verses 5-9 we see the ‘parent’ love of Paul for this church. Rather than being a big shot that is separated from the adoring groupies and crowds, Paul describes his ministry in the most intimate terms of a nursing mother and a (less obvious) hardworking provider father. The very relationship of the church is formed by the close relationship and the labor of the minister. Sadly, too often, this is lost in the modern church, along with the internal character of the kind of church this relationship can form. Whereas Paul described his ministry in tender terms, we often try to make sure that people stay anonymous, and in so doing, we inhibit relationship building.

Paul’s impeccable moral character was displayed to these new believers. The description Paul gives of himself was upright and blameless. The word upright carries the implications of justice or fairness; the word blameless means even a nitpicking investigation could not produce a charge of corruption. Scandals large and small have done great harm to the cause of Christ, and they frequently form around power, money, and moral character.

The point of Paul’s pious behavior was not just personal integrity, important as that is, but it was to pass on that same moral strength. In one sense we can never fully “walk in a manner” worthy of the Gospel, but in another sense we move in that direction when we take each moment and decision and make that moment worthy of the Gospel. 

“Lord, help me to live each moment for Your glory. AMEN”

1 Thessalonians 1:1-10

1 Thessalonians 1:1-10

No Christian can fight their way through the great darkness of this world, of sin, and of temptation as an individual unit. Every saint that makes their life count for the kingdom of Christ and for our eternal goal will do so because of the power of Christian companionship. This little book, which may be the first of all Christian letters written, begins by linking the effectiveness of our faith with being part of a community of believers. Two misguided and toxic misunderstandings of community that appear too commonly are casualness and shallowness. In the one, we may feel that membership or attendance is enough. In the second, we act as if comradeship or our conviviality is all we need.. Paul, Silas, and Timothy are in an ongoing prayer group, a large part of which is prayer for the Thessalonian Christians for the faithfulness of the ministry of the church. These were not three friends occasionally having coffee and a time of sharing. They were engaged with the church enough to know what was happening and to pray about it specifically.

In verses 3 to 5 we see the effect of the message of the Gospel. It's changed their lives, their hearts, and their minds, but here again we see that this did not happen in isolation. In verses 6 & 7 we find that these early Christians patterned their lives after that of their teachers. This church was born out of and into hardship. The people of these congregations were well aware of Paul's suffering, and that, no doubt, gave them a pattern for how to endure. How do we grow in our knowledge of Christian living? A large part of that must be seeing it lived out in relationship. The ability, willingness, or permission to talk openly and honestly about our successes, struggles, failures, and victories is essential. Some feel that such openness and transparency are inappropriate for the community of faith. Paul would disagree. This was an effective church in part because they were an example to other believers near and far. Every believer that is not a part of a community of faith is a shadow of what they could possibly be. And there is little chance they will ever become more.

“Lord, draw me into a deep relationship with other believers.  AMEN”

Colossians 4:7-18

Colossians 4:7-18

For the supposed good, if there is any, that has come from the mega-church, non denominational, highly independent churches, the greatest loss may be the isolation of congregations. An attitude of “us alone” and “focus on our ministry" has crept from mega-churches into even the smallest of congregations. In a bygone era, churches cooperated on camps, youth programs, Bible colleges, and church planting, just to name a few co-op efforts. Today many mega churches will not participate in co-op efforts; rather, they have their own camps, etc., or contract with vendors in what were once co-op programs. Whatever advantage is gained in terms of economy or perceived quality control, the negative of the loss of cooperation has made this trend a net loss of massive proportion.

At the conclusion of this letter, we see a series of greetings and personal references. These are not superfluous verses but a picture into how the church shared life. Some of these people were well known to the church at Colossia, and some were strangers. Some were beloved and honored servants; at least one was an awkward relational challenge. These close relations were Jews and Gentiles, men and women, a prisoner and those who volunteered to help the prisoner; they were a radically diverse group. But this radical diversity was not the goal; it was a by-product of unity born of a common faith, goal, and effort. 

 Perhaps this is one of the reasons why our churches are weak, why we are fractured into a multitude of isolated towers of petty control rather than united in the kingdom of God. We have focused on what will make our congregation, our dynasty, and our serfdom grow rather than the big picture of kingdom advantage and advance. This idea, this approach to ministry, would have been completely foreign to the people mentioned in and to whom this final passage was addressed. This is not a mega church problem, nor is it a little church problem. It is a problem with our hearts. In the same way I believe in One God the Father Almighty, and in One Son Jesus Christ, and in One Holy Spirit, I also believe in One Church. And as my belief in the One Triune God requires certain behavior, so my belief in One Church demands I think, live, and work in certain ways. 

“Lord, bring holy unity to the church on earth. AMEN”

Colossians 4:2-6

Colossians 4:2-6

The short passage addresses what may be the most difficult part of being a disciple, the initial contact and leading a person to become a new believer. Verses 2 and 3 address the issue of prayer. Verses 5 and 6 talked about social interaction. But verse 4 serves as the heart of this passage. In short, this passage sums up this way: “Pray so that we can make clear the gospel and that our social behavior will support that message.”

Prayer is hard; it may be the hardest aspect of the Christian life. Devotion to prayer or steadfastness in prayer is no accident. Our tendency is to slip into heartless or mindless repetitions or to be distracted and have our mind wandering off. We can parrot the words without engaging the mind or the soul. Focused prayer is not easy. Like long-distance running, we accomplish it by doing it for an intense, if short, time every day and by adding to it each day. It never happens by chance; it is always by choice. The focus of this prayer is almost completely absent in the prayers of the modern church: the opportunity to proclaim the gospel. Look at any church’s prayer list, and it is almost exclusively a litany of prayer requests for blessings, particularly related to health. Certainly we should pray for the sick, but what about the lost? Paul wanted the church to pray for opportunities to speak the gospel, this message that is so compelling. Perhaps we don't pray for those opportunities because we fail to find the gospel message particularly compelling.

Paul, in verse 4, wants to know how to speak. The words “make it clear” come from the Greek word from which we get the English word phantom. It meant ‘the shining manifestation of something that was there all along.’ This is a passionate desire to know how to speak the gospel. If Paul needed guidance in this, we ought not find it unusual that we also struggle. If Paul requested prayer for this, we ought to also pray for this.

At a very practical level, we need to be ‘winsome people.’ Most people do not understand even in the slightest way the gospel message. Their opinions of Christians are frequently negative. While we can't hide our faith, we must not express it in a bad-mannered way. Politeness, the art of constantly showing people that they are important, is, or ought to be, our baseline for interaction with people. Being harsh, superior, or judgmental will not accomplish very much. We need to operate with three base assumptions: number one, intentional engagement; number two, the apex of courtesy; and number three, a faithful presentation.

“Lord, forgive me for the weakness of my prayers.  AMEN”

Colossians 3:18-4:1

Colossians 3:18-4:1

We have a tendency to take this passage about domestic life by itself, and that is a mistake. These directions about life at home are in the context of how we live out God's love described in verses 12-17 and the greater context of Christ’s supremacy. We tend to use the commands in verses 18-21 as a battering ram to have our way at home, forgetting what it says about compassion, kindness, humility, gentleness, and patience in verse 12. If we don't get the prior virtues right, we will have a hard time getting home life right, and these verses will become another occasion for legalism. With the legalism and manipulation of the false teachers, there would inevitably been a nitpicking about every little thing and every little rule, which always makes domestic life miserable. These commands are, or should be, practical ways of living out our love and freedom in Christ. We should also notice that in this passage about domestic life, over half of this passage, 6 out of 11 verses, deals with the treatment of slaves.

For the wife, the key word is “fitting.” This is a compound word from “in the midst of” and “come up to.” It carries the implications of intimacy. The wife knows her husband at the core of his heart and soul and supports his life as it comes from his inner being. The husband's keyword is “embittered.” It means to have a bad taste or feeling in the stomach, which might seem odd, but if you nitpick your wife, that is what you will have. Every word or thought of complaint about your wife makes another and larger complaint likely. Often we look for an escape clause for verse 20; we can't find it here. In the context, we may presume that the parents are believers. Notice it is the ‘fathers’ who are admonished about children. Not because mothers are always perfect, but a Biblical life presumes and begins with the fathers’ being primary in care, discipleship, and engagement with their children. But fathers must be careful not to push so hard as to break the spirits of their children. Legalism is poison to parenting. Space given to slavery is no doubt because of Philemon and Onesimus within this congregation. For employees, the teaching of this passage will produce the very best workers in the market. Christians ought to be highly desired as workers. 

“Lord, shape my life by the virtues that will reflect Christ. AMEN”

Colossians 3:12-17

Colossians 3:12-17

Being in and responding to God's love has a profound ethical effect on us. We respond to God by first being “holy,” that is, set apart for God's special life for us, and being “beloved”, that is, enjoying being loved by God. Do I enjoy being loved? Do I enjoy being loved by God? Do I live in the awareness of what that love means in terms of daily life? Here is how I respond to God’s love. First, I choose to have a gut-level demeanor that is expressed in my dispositions. The word heart in verse 12 is the word for belly, the place where we get butterflies during highly emotional moments; at this place I have compassion. Compassion means a sweetness of disposition, an approach to life that is the opposite of severe or harsh. Harshness or cynicism should not be the mark of a disciple. The five virtues or characteristics listed in verse 12 build on each other and are not optional equipment for a Christian. So how did we develop this life? It begins with the decision to want to. We will fail, but that is why there is grace. If we truly want to, God will supply the fulfillment.

These virtues are essential because we are all jerks. We are jerks in the way we behave and respond to the people who are jerks to us. The question is never, “How are they behaving?” It is always, “How do I forgive and respond to them?” Paul assumes that there will be conflict; he had no illusions about a happy, harmonious church. Rather, how do we love while in conflict so that love and unity are more pronounced than conflict? When the bond of love pulls us together, we will, in certain ways, have begun to arrive at our destination.

Life in the community has to be governed by the terms of the “Peace of Christ.” This peace acts as the umpire over our hearts. This is a different word for heart than the one used earlier; this is the mind and the will. One way we might put it is that the Peace of Christ, acting as the umpire, will direct us not to follow a course of action that will get our mind or head cranked up about conflict and anger. Again, how do we do this? The interaction between disciples happens in the atmosphere of worship. Singing, studying, and fellowshipping that focus on building each other up and coaching each other is the life of the disciple. In this atmosphere, where we do all for Him in thanks, the importance of our disagreement fades to its rightful place, and we realize how unimportant these issues really are.

“Lord, help me to love and live in the Peace of Christ. AMEN”