1 Thess. 5:23-27, Sanctification (4)

·        The duration of God’s sanctifying and keeping (v23).

Now we are talking about “time” because the Apostle gives us a marker, if you will.  We will be preserved blameless at the coming of our Lord Jesus Christ.  God will keep us and guard us as His people so that we will be able to stand before Christ at His coming.  Clearly this is not a promise to keep us alive until Christ returns.  Rather it says that even in the face of death itself we will be kept safe; no one will be able to pluck us out of His hand. 

Remember that the two topics of sanctification and preservation are united here, as they were united in Jesus’ prayer in John 17.  When we are set apart (sanctified) for our Lord then He takes the responsibility for our safety.  We are His possession and thus His responsibility.  Time is essential in our sanctification.  Scripture presents sanctification not simply as something begun and accomplished in a moment but rather accomplished through a process.  It is past tense in that we are sanctified at the moment of regeneration.  Remember, the Thessalonians were already saints (3:13).  But then sanctification continues through this life.  That is where chapters 4-5 have been fitting in (note 4:3).  Through the trials of life God is chastening us to be partakers of His holiness (Heb. 12:10).  But then we understand from 5:23 that there is a future tense of sanctification.  We are preserved blameless at the coming of Christ.  Christ keeps us as His until we are no longer in the world (Jn. 17).  We can say with Paul that we are confident God will complete what He has begun (Phil. 1:6) and confident He will keep what we have committed to Him until that day (2 Tim. 1:12).

·        The means of God’s sanctifying and keeping (v25-28).

The concluding verses might fly right past us if we do not stop to think about these details and their relation to God’s work of sanctification and preservation. 

o   5:25 reminds us that the context in which this work of God occurs is our life of trouble.  Brethren, pray for us.  The Apostle was in need of prayer.  So are we.  God is faithful; He will do it!  But the connection between God’s work and our need is prayer.  Otherwise we have not because we ask not!  Ask and it shall be given.  Seek and you will fine.  Knock and the door will be opened (Mt. 7:7).  Pray in Jesus’ name (Jn. 14:14).

o   5:25-27 reminds us that God’s works through the fellowship of believers.  In humility we seek their prayer on our behalf.  In joy we meet together, bound in holiness as fellow-saints.  And the primary activity that occupies our gatherings is that we read and study the word together.  The word of God is essential to God’s work in us (Rom. 15:16; 2 Th. 2:13; Jn. 17:17; Ac. 20:32; Eph. 5:21).

o   5:28 reminds us that it is all of God’s grace.  By that we are not simply saying it is God’s unmerited favor (the usual definition of grace).  As 1 Cor. 15:10 says, we are what we are by God’s grace.  It is His all-sufficient power in weakness (2 Cor. 12:9).  Our usefulness in the Body of Christ is the result of God’s grace that has been given to us (Rom. 12:6).  This is not just a way of saying the letter is finished.  It is how the letter will have an impact in our lives!  The grace of our Lord Jesus Christ be with you. Amen. 

1 Thess. 5:23-27, 2 Cor. 4:16-5:8, Sanctification (3)

Let us consider some other aspects of this sanctifying and reserving work of God.

·        The extent of God’s sanctifying and keeping (v23).

We are not talking “how long” but rather “how much.”  Does God bring us to holiness in a spiritual sense or is it possible for us to be holy physically?  That is, are we only usable to God in terms of the inner man or is the outer man intended to be set apart and usable to God?  This is a logical question to ask in terms of Paul’s day when most of the Greek philosophies had a low view of the physical man. 

When you read v23 you may conclude that your whole spirit, soul and body only refers to the issue of preservation.  That can’t be denied.  However on the basis of Rom. 12:1 I would suggest that this body of death, as Paul calls it (Rom 7:24), is holy when it is sacrificed to Christ.  That is worth meditating on as we are considering this issue of sanctification.  A “holistic” view of the body (the Greek word for completely is holoteles, perfected in all respects) in my view does not depend on the health of the body.  Paul had some physical issues, at least in the matter of his eyesight.  Further, he made it clear that bodily exercise is not of supreme importance for holiness (1 Tim. 4:8).  We ought to be free of sins that abuse the body but what makes it holy is that it is given without condition to Christ to use for His purposes (2 Tim. 2:20-21).

For some it may be that the only reference to v23 is as fodder for one’s position on the dichotomy/trichotomy argument.  Personally I don’t believe this passage actually answers the question of the makeup of humans (are we two part or three part).   It certainly refers to three aspects of a person but does not state the relationship of those three aspects to each other. 

My view has been that the question is not extremely critical unless you use it to go places doctrinally that are significant errors.  We are going to quote from W. E. Vine (Expository Dictionary of the NT) after stating my view, which is that the soul and spirit comprise the immaterial part of man while the body is the material or visible man.  Paul speaks of the inner and outer man (2 Cor. 4:16) and also of the things which are seen and the things which are not seen (2 Cor. 4:18).  We understand the soul to be that part of the inner man that relates to the rest of humanity while the spirit is that part of the inner man that relates to God.  Here is the quote from Vine:

Apparently, then, the relationships may be thus summed up, soma, body and pneuma, spirit, may be separated; pneuma and psuche, soul, can only be distinguished.

Let us not get hung up in mere academic discussions.  We are being told that God will sanctify us completely and will preserve us body, soul and spirit.  Let us hold to these truths and count on our faithful God to do His work.  Proof that we trust God in this will be seen in a life of holiness until the day Christ comes for us.

1 Thess. 5:23-27, Heb. 13:10-16, Sanctification (2)

One way to understand sanctification is to see how it was used in the OT.

·        Ex 19:23: Mt Sinai roped off, sanctified to the Lord; it was sacred...no one could trespass. Only Moses.

·        Ex 20:8: keep the Sabbath holy ... i.e. make it sacred, use it for God's purposes.

·        Ex 28:3: Aaron was sacred, sanctified, set apart; indicated by his garments.

·        Ex 29:36: the altar sanctified through a daily offering ... cleansed, used ONLY for it's sacred purpose.

·        Ex 31:12-13: Sabbath a sign that God sanctified (consecrated) the people of Israel.

·        Ex 40:9: the tabernacle & all it's parts were sanctified.

In the NT it is not objects that are sanctified but people.  Believers in Christ are called saints which literally means holy ones.  They are to be holy as God is holy.  Look at the picture Paul paints in 2 Tim 2:20-21: In a large house there are articles not only of gold and silver, but also of wood and clay; some are for noble purposes and some for ignoble.  21.If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy (sanctified), useful to the Master and prepared to do any good work. 

Let us consider the God who sanctifies and keeps His people.

·        It is God Himself.  Paul emphasizes this: may the God of peace HIMSELF sanctify you completely.  No one else can do this.  Sanctification is an inner work done in our lives, a work that no one can do for another person.  We might see some success in reforming a person’s external behavior; but true holiness is from the inside and only God can bring about such a deep transformation.  Furthermore, we must be kept from evil and the Evil One.  Again, only God HIMSELF can do this.  Greater is He that is in us than he that is in the world (1 Jn. 4:4).

·        He is the God of peace.  Sanctification is based on the shedding of blood (Hb. 13:12; 9:13-14).  It is the God of peace who makes peace through the blood of the cross that we might be sanctified.

·        He calls us.  The God who called us to be His is Himself holy (1 Pt. 1:15) and He has called us with a holy calling (2 Tim. 1:9).  That holy calling is that we might be holy and blameless before Him (Eph. 1:3).  In sanctification and preservation God is simply completing what He began.

·        He is faithful.  God can be counted on to do what He has said He would do.  He will honor the prayer of His Son.  He will honor His word.

Let us give thanks for our God whose great mercy and love has caused Him to make such a great promise.  He who calls you is faithful, who also will do it.  Have you ever seen someone with a shirt on with the well-known logo, Just Do It?  God alone is the One who knows our need, and He Himself is the One who will do it!

Psalm 88

This is a profound and I believe unique Psalm.  It is one that has always stood out because there is no resolution to the Psalmists plea for help.  Usually the Psalms that come out of the trials of the saints come to praise at the end.  This one does not.  

Briefly note the progress of this prayer:

Ø He pleads with God to hear his prayer, v1-2.

Ø His soul is full of troubles, v3-5.

Ø He knows God has brought this, that God is at work, v6-9a.  God has even separated him from his acquaintances; he is left alone.

Ø If he dies how will he declare God’s goodness, v9b-12.

Ø Why do you hide your face, Lord, v13-18?

Why does God not give an answer?  Why is there no reassurance of faith?  One thing we can tell is, it is not because the writer lacks passion about his problem or his God.  He:

·        Cries (v1), the cry of one in distress.

·        Lifts a prayer (v2), meaning to make intercession.

·        Cries again (v2), a term emphasizing the loudness.  He is shouting to God!

·        Calls daily (v9), suggesting an encounter with someone.  We might say he is accosting God when he stretched out my hands to You!

·        Cries out in the morning (v13), still another term that is the cry for help.

Furthermore, it is not because his prayer is misdirected.  James says that often we ask and do not receive because you ask amiss, that you may spend it on your pleasures (James 4:3).  But that is not the case here.  Heman the Ezrahite (cf. the title to the Psalm) is concerned with the glory of God.  He cannot understand why God would let him die since that would be the end of his praise for God.  Shall Your lovingkindness be declared in the grave?  Or Your faithfulness in the place of destruction? (v11)


Heman comes to no understanding as to why these things are happening.  The only thing we might see is the pain he has experienced because his friends and loved ones have separated themselves far from him; he mentions this twice (v8,18).  The loss of support from our fellow-man is generally God’s way of encouraging us to more deeply trust Him.  But there is no thought that Heman has learned that lesson.


What are we to say?  Perhaps it is the lesson of Job.  God is not required to either tell us why He is doing what He is doing, nor is He required to let us know when the pain will stop, or even if it will stop!  God has not, in fact, hidden His face from us.  The Lord knows the way of the righteous (Psalm 1:6).  When He does not permit us to see the answer, may our hope be strong (Rom. 8:23-25)!  May our faith be satisfying (Heb. 11:1).  May we see Christ in it all (1 Pet. 1:8).

1 Thess. 5:23-27, John 17:9-19, Sanctification (1)

Think back for a moment to 1 Th. 4.  Paul began the chapter saying finally.  His concern in the final subject with their walk (day to day life) and his concern was based in the fact that this is the will of God, your sanctification (4:3).  This was followed by teaching on sexual purity, brotherly love, proper grieving for Christians, living in light of Jesus’ soon return, and the teaching on how to live in the Body of Christ.  These are all issues of our walk, issues of sanctification. 

There is another major issue of our walk in Christ and that’s the issue of preservation or endurance.  From our point of view it is the issue of faithfulness.  In this letter the Apostle has encouraged the believers to increase and abound in love to one another and to all (3:13).  He said it again in 4:9: we urge you, brethren, that you increase more and more (in brotherly love).  This church was good at faith, hope and love (1:3) but they needed to increase, to continue to grow.

Paul brings these two together in 5:23: May God sanctify you completely and may you be preserved.  But what is interesting is that Jesus, in the prayer in Jn. 17 also brought these two truths together.  In praying for His disciples in 17:11-12,15 He prayed that the Father would keep them ( the English keep and preserve are the same Greek word).  He wants none of them to be lost.  In 17:17,19 He prayed for their sanctification.

Why do both Jesus and Paul place these two truths side by side?  And why do they make them both a matter of prayer?  In answer to the latter question, it is because these are issues of obedience and obedience always depends on God being at work in our lives.  Neither our likeness to Christ (i.e. our Christian walk, our sanctification) nor our faithfulness in that walk is achievable in the flesh.  It depends on God’s work and so it is a matter of prayer. 

As to the first question, it is clear that these two truths are the broadest depiction of the life we live in Christ.  Our likeness to Christ must extend to every area of life.  Our likeness to Christ must endure from the moment we are born again until the day we stand before Christ.  Our sanctification must be as wide and as long as our lives.

There is much to be said about these truths in the days to come.  For today we want to call attention to what Jesus said in Jn. 17:17: Sanctify them through Thy truth; Thy word is truth.  As always, God’s provision for our sanctification and perseverance will depend on His word.  So let us keep in mind what Ps. 119:89 and 96 say about God’s word (these two verses are the beginning and end of one of the stanzas of Ps. 119).  Forever, O Lord, Your word is settled in heaven.  The word is eternal; it truth and power will never fail us.  I have seen the consummation of all perfection, but Your commandment is exceedingly broad.  God’s word covers the entire breadth of our lives.  Preservation and sanctification, keeping and being made holy to God, is the work of God in answer to the prayer of Christ!

1 Thess. 5:19-22, Holy Spirit Living (2)

First we are told, do not quench the Spirit.  Then we are specifically told not to quench the Spirit by despising the very word of God that was inspired by the Spirit and that is being reached in the churches.  The question is: how do we honor the Spirit-inspired and inerrant word of God while it is being preached by imperfect preachers.  It is really quite simple and yet it is something many are reluctant to do. 

We have known brothers and sisters in Christ who wanted to speak well of preachers even when their doctrine was destructive.  The thought was that we should be happy the preacher was preaching and thought it divisive to be calling attention to the preacher’s faulty doctrine.  I suspect their frustration stemmed from church fights over non-issues.  Or it could have been a simple desire to run from confrontation.  But that is not a possibility for those who follow Christ.  Note that this passage is directed to the brethren (5:12), not simply to the leaders.  It is for all of us to …

·        Test all things.  Every sermon or prophecy is to be proven.  This term is applied to heretics (1 Jn. 4:1).  But it also describes what the Bereans did with the teaching of Paul (Ac. 17:11).  As believers we need to naturally take into serious consideration the teaching from the pulpit and compare it to Scripture.  We are to respect those gifted to preach but they are not to be elevated to the position of final authority.  God has given to every one of us His Spirit so that we might be able to understand what God has said (1 Cor. 2:11,14-15).  Any who objects to this or acts offended at this kind of accountability is giving indication that they ought not be trusted.

·        Hold fast what is good.  Since we do not despise prophecies, when we hear the preacher speak what is consistent with Scripture, we must hold tightly to what has been said.  Jesus Himself taught His disciples to do this: If you abide in My word, you are My disciples indeed.  It is also emphasized in the book of Wisdom (Prov. 4:13; 23:23; 6:20-23).

·        Abstain from every form of evil.  From my childhood I can remember my mother quoting this verse when warning me not to do anything that someone else might see and think is wrong, even if it is not wrong.  She might have been right (one should not be too quick to disagree with one’s mother).  But the language seems to be saying we should avoid evil in whatever form it takes.  The word abstain is also used in 1 Th. 4:3 of fornication and in 1 Pet. 2:11 of fleshly lusts.  Those are not just issues that have the appearance of evil.  In terms of testing prophecies it should encourage us not to get in the habit of accepting 90% truths, which are of course 100% falsehoods; that’s the way heresy is started.

So again, as followers of Christ we have been equipped with the Holy Spirit so that we can understand Scripture.  We need preachers and teachers; they are gifts to the Body of Christ from Jesus Himself.  But we must be willing to test their teaching, to abstain from the evil and to hold fast to the good!

1 Thess. 5:19-22, Holy Spirit Living (1)

This is still conduct that revolves around our place in a local church.  But we refer to it as Holy Spirit Living because it concerns a particular aspect of body life that concerns the Spirit’s role in the Church, as you will see.  There is another command (v19) and then four additional commands (v20-22) that can be seen as carrying out the first command.

·        Do not quench the Spirit.  Notice that the Apostle does not say, do not lose the Spirit.  That is not possible under the New Covenant.  Instead we are told don’t douse the fire or diminish the flame of the Spirit.  Sin that is tolerated in our lives will do this.  When we refuse to obey, whether because of fear or pride we quench the Spirit.  When we are ignorant of His ways or we depend too much on our organizational abilities or on our own self effort we quench the Spirit. 

·        Do not despise prophecies.  Here is one of those issues related to the Holy Spirit’s work in the Body of Christ.  Prophecies are the utterances of a prophet.  This could refer to the reading of the Bible in worship services or, more likely, to the preaching of the preacher.  In a typical NT local church, before there was the written record we call the NT, it was standard that there would be both local members of the body as well as travelling or itinerant preachers.  Paul wanted to be sure that the message from these individuals were heard because they were important to the building up of the body. 

          There were two reasons why people might despise them.  It might be that the quality of speaking might vary and some would not care for those with less quality.  That apparently happened with Paul on occasion (2 Cor. 10:10; 11:5-6) and at least once with all the Apostles (Acts 4:13).  Prejudice against those with less formal education will deny the body of Christ of necessary equipping.  The other reason prophecies might be despised is that the gospel itself is despised because it is not considered true wisdom or a proper philosophical approach.  The message of the cross is foolishness to those who are perishing (1 Cor. 1:18).  Thus Paul himself was sent to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect (1 Cor. 1:17).  Either of these things would prevent believers from receiving the preaching not as the word of men, but as it is in truth, the word of God (1 Th. 2:13).

          But the problem, of course, is that both in NT times and today, the preacher might not be preaching sound doctrine.  We must be equipped to deal with this because false doctrine also deprives the Body of the needed word of God.  And other commands in this paragraph deal with this matter.  For now it seems to be a good thing for us to have a proper esteem for those who are given to the Church for our equipping (Eh. 4:11-16).  Let us examine ourselves.  Let us hear what the Spirit says to our articular church.

1 Thess. 5:15-18; Psalm 100, Prayer and Thanksgiving

III. Pray without stopping (v17).

This command has some thinking of the bruised and bleeding Pharisees.  You know what we mean: highly religious folks that are constantly running into walls or other people because they go around with their eyes closed.  That, of course, is not the idea Paul has in mind here.  For one thing, prayer does not require us to close our eyes.  Furthermore, prayer is at its root fellowship and communion with God.  But it is also, at its root, dependence on God.  It is asking Him for what we need or interceding so as to ask for what others need.

Furthermore we believe the term ceasing has in mind that you do not quit praying for someone because you think they no longer need God’s help.  Note other ways the Apostle used this terminology.  He remembered without ceasing the faith, hope and love of the Thessalonian believers (1 Th. 1:3), giving thanks without ceasing that they had received the Word of God in truth.  He told the Roman Christians that without ceasing he made mention of them in his prayers.  So it is simple.  As we go throughout our days everything that comes up is an opportunity to pray, to depend on God by crying out for His help or wisdom or leading.

Consider some things that will prevent this kind of communion with God.

1.  Isa 43:22; 64:7: spiritual lethargy

2.  Hosea 7:7-10; James 4:2: self-confidence

3.  1 Peter 3:7: spousal conflict

IV. Say thanks in every situation (v18).

What a powerful statement: this is the will of God in Christ Jesus.  In everything.  This command usually leads every small group to some discussion: are we to give thanks for the troubles we have?  I would like to give you my take on that.  NO!  When I read the Psalms I do not see the psalmist giving thanks for his enemies.  It’s not that he does not see the value in having enemies.  But he is crying out to God to deliver him from his enemies.  He is reminding God how difficult is his life because of his enemies.  He is not thanking God for his afflictions.  But in those Psalms he is giving raise and thanksgiving to God for who He is and for the promise of the deliverance he asks for from his enemies.  And that, we believe, is the point here in our passage today.  There will always be something for which we can and must give thanks in the midst of our trials.  Take a hint as to what those things might be from one of the Psalms (100):

ü Give God thanks that He is real (100:3).

ü Give God thanks that He is good (100:5).

ü Give God thanks that His love endures forever (100:5).

Rejoice always!  And in everything give thanks!

1 Thess. 5:15-18; Eccl. 8:10-15, Rejoicing

II. Rejoice in every situation (v16).

Here is another critical issue for believers with respect to their testimony for Christ in the world.  In a philosophy without God people are left with one logical approach to life: eat, drink and be merry for tomorrow we die (Eccl. 8:15; Isa. 22:13; 56:12; 1 Cor. 15:32).  The picture of this lifestyle is of foolish drinking until one has forgotten all his problems so he can be happy even though his wife has left him and his dog has died.

That is not what is meant by rejoice always.  The Greek philosophers spoke only of hedonism, living life according to the pleasure principle.  As the Philippians letter points out, the Bible speaks of deep joy even when you are in jail for preaching Christ and even in the face of death. For to me to live in Christ and to die is gain (Phil. 1:21).  It is not joy based on the fact we are in a pleasurable time of life.  It is joy based in trust in the Sovereign God, understanding that every situation in life gives us reason and opportunity to be joyful.

With that in mind we give you today a list of things form the Bible where joy was expressed.  Again, it is not to totally define or limit our joy.  It is to show us that the command to rejoice always is doable for those who walk in the Spirit.

From W. E. Vine Occasions of Christian joy...

1.Hearing the gospel, Ac. 13:48

2.Receiving the Lord, Lk. 19:6

3.Suffering with Him, Ac. 5:41

4.Preaching the gospel, Phil. 1:18

5.Suffering in preaching, Phil. 2:17

6.Conversion of sinners, Lk. 15:7

7.Gospel harvest, Jn. 4:36

8.Manifestation of grace, Ac 11:23

9.Godliness of believers, Rom. 16:19

10.In submitting. to admonition, 2 Cor. 7:9

11.Godly order in the assembly of believers, Col. 2:5

12.Meeting with believers, Rom. 15:32

13.Receiving tokens of love, Phil. 4:10

14.Rejoicing of others, Rom. 12:15

15.Well-being of others, 2Cor. 7:16

16.Kindness of believers, Phlm. 7

17.Honor done to others, 1Cor.12:26

18.Triumph of truth, 1Cor. 13:6

REJOICE ALWAYS!

1 Thess. 5:15-18; Rom. 12;17-21, Goodness

We are still in a context of the “body life” of the local church.  Note that Paul says, see that no one renders evil for evil to anyone.  We would see this as one of those places where no one refers to “not one of the believers” while anyone refers to “anyone, anywhere, Christian or not”.  But while it fits the body life theme v15-18 presents personal character qualities that are general and fitting in every situation of life.  This is clear from the terms in each command, words like always, anyone, without ceasing and in everything.  Thus, let us consider these all-the-time commands.

I. Aspire to the good always (v15).

In v15 and v21 the NKJV has the English word twice.  But in Greek there is a difference.  In v15 the term is for beneficial goodness, that which is good because it is beneficial, because of the effect of an action or word or attitude.  Thus we pursue what is good both for ourselves and for everyone.  In v21 the term refers to intrinsic goodness, that which is good in and of itself regardless of how we perceive the effect of the action or word or attitude.  We hold to the prophecies that are true and right in and of themselves.  Thus in v15 we are being called to a lifestyle that is good and kind and that takes into account the effect of our words and actions on others.

This goodness is contrasted with retribution.  Think about this.  We are called to a lifestyle that is good to others even if they have been evil to us.  We are not to live according to how we are treated (returning evil to those who are evil to us) but to live according to what is good.  This is part of the command of Christ to love your enemies (Mt. 5:43-48).  And it acknowledges that we are not knowledgeable nor sufficiently disciplined to be in charge of vengeance; only an infinitely righteous God is able to be Judge of all men (Rom. 12:19).  Thus our calling and privilege is to be like our infinitely patient God and Father and overcome evil with good (Rom. 12:21).

Here are some practical particulars of goodness (again, not a complete list, not the 10 Commandments of Goodness) that are illustrations as we walk in the Spirit.

* Rom. 12:13: hospitality.

* Rom. 14:19: things that bring peace.

* Rom. 14:19: things that build others up.

* 1 Cor. 14:1: love.

* 1 Tim. 6:11; 2 Tim. 2:22: righteousness, goodness, faith, patience, meekness.

This is such an important matter for believers.  We do not want our crankiness or obnoxious attitude towards sinners to get in the way of letting our light shine before men.  This helps keep the name of God and His doctrine from being blasphemed and in fact dresses up the gospel (1 Tim. 6:1; Titus 2:1,5,10; 1 Peter 2:15).  Let your light so shine before men, that they may see your good works and glorify your Father in heaven (Mt. 5:16).

Psalm 87

What a great Psalm that, like the Songs of Ascent (Pilgrim Songs) has as its focus the City of God, Jerusalem.  Jerusalem is a picture of the Heavenly Jerusalem, the city that in Revelation is called the bride, the Lamb’s wife (Rev. 21:9).  However, the earthly Jerusalem stands glorious in her own right.  Glorious things are spoken of her (v3).  For example …

·        Jerusalem is God’s foundation city that is in the holy mountains, v1.  Jerusalem’s sits in the midst of a collection of hills and steep ravines making any attempt to attack the city a tremendous undertaking (cf. 2 Sam. 5:6-10).  The pilgrim, as he sets out on his pilgrimage to Jerusalem, sees those intimidating hills and wonders, where does my help come from (Psalm 121:1)?  Yet, once inside the city, those same hills illustrate God’s protection against the enemy (Psalm 124:2).  Even today the walls of the Old City reveal an impenetrable fortress built on amazing bedrock.  It is a site to behold!

·        Jerusalem is loved by God above all other cities in Jacob (Israel), v2.  God had promised to choose one location out of all the tribes in Israel to put His name for His dwelling place (Deut. 12:5).  When Israel first entered the land the tabernacle was established at Shilo (Josh. 18:1).  But God forsook the tabernacle of Shiloh, the tent He had placed among men and instead chose the tribe of Judah, Mount Zion which He loved (Psalm 78:60,68).  

·        Jerusalem is the most favorable city in which one could be born, v4-6.  In the future kingdom of Messiah, when the Most High Himself shall establish Jerusalem at the center of Messianic worship and government, it will be an honor to have been born there.  The Gentiles will be there to worship at the holy hill (Isa. 2:1-4; Micah 4:1-3).  There will even be a highway through Jerusalem connecting Egypt (Rahab in v4, a reference to Egypt, Ps. 89:10; Isa. 30:7; 51:9) and Assyria (Isa. 19:19-25).  The nations in v4 will have a presence in Christ’s kingdom.  Yet none will match the glory of Jerusalem.

·        Jerusalem is the fountain of all God’s blessings, v7.  All my springs are in you!  A spring illustrates God’s abundant blessing.  God calls Himself the fountain of living waters, as opposed to the broken cisterns the wicked people preferred in the days of Jeremiah (Jer. 1:13).  Jesus offered the woman living water when He offered her Himself (John 4:13-14,26).  There will be an amazing fountain broken open in Jerusalem in the time of the Kingdom (Joel 3:18; Ezek. 47:1-12).  Meditate on the river of (God’s) pleasures and the fountain of life that is with God in Psalm 36:8-9.  Truly there is a river whose streams shall make glad the city of God (Ps. 46:4).  This is not just a symbol.  Jerusalem is where Jesus died and rose from the grave.  There is no blessing from God outside of the Christ of the gospel (Eph. 1:3).  From the cross in the past to the Kingdom and the New Jerusalem in the future, truly, all our springs are in Jerusalem!  Repent of the broken cisterns of this world that hold no water and embrace the risen Lord, the fountain of living waters!

1 Thess. 5:14; James 5:1-10, Body Life (5)

In the body of Christ we are called to consider one another in order to stir up love and good works (Heb. 10:24).  How do we see in Scripture that we can we be a part of this in supporting the weak?

·        1 Cor 9:22: Seek to identify with the weak.  Paul said, "to the weak I became weak."  Don't fall into their weakness but identify w/them.

·        Rom. 14:1: accept the weak.  Receive them, but not simply to argue w/them or change them.  Truly accept them.

·        1 Cor 8:7-12: yield your rights to the weak.  In other words, be willing to lay aside your freedoms as part of patiently helping them mature in Christ.

·        Rom. 15:1; Acts 20:35: help bear their weaknesses.  You may be led by the Spirit to actually supply what they need spiritually or physically.  Maybe we help financially for a while or do what they cannot do physically.  As Gal. 6:2-5 seems to be indicate, we bear one another’s burdens until they can bear them on their own.

All this takes wisdom from the Lord.  But as we said at the outset, we cannot do this without truly walking in the Spirit.

IV. Be patient with all.

There are two primary words for patience in the NT.  One, used in 1 Th. 1:3 has to do with patience with circumstances.  It is never used of God who controls circumstances and works all things for His glory.  The other, used here in 1Th.5:14, is often used of God and has to do with patience with people.  The old King James word was long-suffering, a term which I still like to use.

In a sense this fourth area of people-helping-people goes, with all of them.  Helping the unruly, the fainthearted and the weak should never be considered to be on a par with being the cook at McDonalds.  It is not merely a matter of telling someone what to do and going off and leaving them on their own.  It is suffering long with them, a feat only possible when we are filled with the Holy Spirit (Gal. 5:22).  And it is not simply remembering all the Bible says about patience.  In fact, every illustration of a person who was faithful to God to the end involved patience.  So one helpful thing is to pay attention to these illustrations, such as …

·        Heb. 6:15: Abraham, who believed God and was justified (Gen. 15:6) and who then lived an inconsistent but ever growing life with God until he came to the end and received God’s well-done (Ge. 22).

·        Jas. 5:7-10: Job (and the other prophets, and every successful farmer) who encountered one tragedy after another and for a long time had no one who really stood with him, but who came to the end and received God’s well-done (Job 42).

·        2 Tim. 3:10: Paul, who served God faithfully but yet as he came to the end could see that some who had served with him were turning away.  Yet he maintained patience and was confident he would receive God’s well-done (2 Tim. 4:6-8).

1 Thess. 5:14, 1 Cor. 8:7-12, Body Life (4)

Before moving on to another important area of ministry to others we want to insert, in connection with the issue of faintheartedness, some suggestions we have found helpful.  To be honest I cannot remember the source for this but I can attest to its value.  I do know Luther struggled with issues of depression.  Perhaps you will also find this helpful.

LUTHER'S ANTIDOTES FOR DEPRESSION

1.                 Avoid being alone.

2.                 Seek out people or situations which generate joy.

3.                 Sing and make music. (Ps 42:8; Ac 16:25)

4.                 Dismiss heavy thoughts. (Phil 4:8)

5.                 Rely on the promises of Scripture.

6.                 Seek consolation from others.

7.                 Praise and give thanks. (Psalm 42-43)

8.                 Be concerned for other depressed people.

9.                 Exercise patience with yourself.

10.            Believe in the blessing of depression. (Rom 8:28)

III.Uphold the weak.

Who are the “weak”? We are all, after all, the weak people for which Christ died (Rom. 5:6).  The primary uses of this term have to do with physical weakness (e.g. sickness; Lk. 10:9; used of women compared to men, 1 Peter 3:7) and spiritual weakness.  A couple of examples of the latter include being too weak to discipline the flesh (Mt. 26:41) and being weak in the faith (Rom. 14:1) so as not to have freedom of conscience in disputable matters (1 Cor. 8:7-12).

Now we ask, how do we uphold the weak?  The word itself means to hold fast to or cleave to someone.  It is having more concern for the interests of others than for one’s own.  The weak need to know there are people who will stand by them, who will not forsake them because of their weakness.

If we are to stand by the weak what must we believe about them?

·        Lk. 5:15: There may be healing. (People came to be healed of their "weaknesses".)

·        Heb. 4:15: Christ is touched by our weaknesses.

·        1 Cor. 1:25: God's weakness is stronger than our strength.

·        2 Cor. 12:9ff: Our weakness opens the way for God's strength.

·        John 11:4; 1 Cor. 1:27: God will use weakness.  Lazarus sickness was to the glory of God.  God uses it to confound the mighty.

Given that we are all subject to weakness these thoughts ought to be encouraging for all us.  Let us meditate on these things and in our next post we will consider ways the Bible would have us be a help to weak.

1 Thess. 5:14, I Kings 19:1-21, Body Life (3)

We are considering what in Scripture might be helpful in the process of admonishing the unruly.

·        Teach the meaning of submission.

o   It is equated with lowliness, humility.

o   It means to be subject, to reverence, obey.

o   It means living for another's welfare.

o   Rom 15:2: let everyone please his neighbor for edification

·        Teach submission as the means of receiving God’s grace.

o   Jas 4:6-7 But he gives more grace. Wherefore he says, God resists the proud, but gives grace unto the humble.  Submit yourselves therefore to God. Resist the devil, and he will flee from you.

o   1Pt 5:5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resists the proud, and gives grace to the humble.

·        Teach that Christians must submit to God as the ultimate authority.

o   1 Pt2:19-20: For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

o   1Pt 3:17: For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

II.Comfort the fainthearted.

The word comfort is not the word for counselling although that might be involved.  It means to soothe, console; it almost has the idea of cheering someone up.  The term fainthearted literally means small-souled.  It might refer to someone who is despondent or dejected because of some issue and is unable to face up to what needs to be done to deal with the matter.  This was an issue in the lives of some of the greatest men in Scripture: Moses (Num. 11:10-25), Job (Job 3:20-22); Elijah (1 Ki. 19:1-21); Jeremiah (Jer. 20:1-18); Jonah (Jon. 4:1-11).

What the stories tell us is that there might be a variety of issues, ultimately sin issues, involved in this that must be confessed and repented of.  It could involve physical sickness.  But then it might be the result of our response to a recent stressful event, self-pity, some hidden sin or habitual sin, or a past failure for which we have not accepted God’s forgiveness.  I have found that using the above stories as fodder for good one-on-one Bible study has been helpful in getting to the reasons for our faintheartedness.  The ways God confronted this fearfulness in each of these stories can be used by the Holy Spirit in the lives of those we seek to help.

1 Thess. 5:14; 2 Thess. 3:6-15, Body Life (2)

We mentioned yesterday the matter of reluctance on the part of many Christians in the matter of intentionally being involved in the lives of other believers.  Some of the reasons for this might include …

·        Busy-ness: “I just don’t have enough time what with work and family, etc.”

·        Ignorance: “I didn’t know this was my responsibility; and what am I supposed to do anyway?”

·        Fear: “What are people going to think or say if I stick my nose into their affairs?”

These are the kinds of ideas that need to be repented of.  If Christ has called us to be involved in the lives of fellow-believers than He must think that I have time for this along with the other priorities of my life, including work and family.  And if He has called us to this, and we don’t know where to start, then it simply means, as it does in every other essential part of life, that I must be willing to learn.  And I must remember that the fear of man brings a snare; but whosoever puts his trust in the LORD shall be safe (Prov. 29:25).

I. Warn those who are unruly.

Warn is the same word used in v12 translated admonish.  It is also used in 2 Thess. 3:15 which is a similar context.  In v12 it is the ministry of church leaders; in v14 it is the ministry of one believer to another.  In Rom. 15;14 Paul congratulated the people of that church for being able to admonish each other.  It obviously does not mean to buttonhole people and chew them out for unruly behavior; that in itself would be unruly.  It is, like every other form of teaching, to be done gently and in love (Eph. 4:15; 2 Tim. 2:23-26).

Unruly is a military term referring to a person who breaks ranks or is insubordinate.  In Greek culture it was used of those who refused to work for a living, the issue at Thessalonica on which Paul gives additional instruction in the second letter.  What are some things that can be taught from Scripture in this area?

·        Teach the relationships in which we are called to submit. 

o   Rom 8:7; 10:3; 1 Cor 15:27f; Eph 1:22; Phil 3:21; Heb 2:5,8; Jas 4:7; 1 Pt 3:22: all people to God.

o   Eph 5:22,24; Col 3:18; Titus 2:5; 1 Pt 3:1,5: wives to husbands.

o   1 Cor 14:34; 1 Tim 2:11: women in the church.

o   Luke 2:51; Heb 12;9; 1 Tim 3:4: children to parents.

o   Rom 13:1,5; Tit 3:1; 1Pt 2:13: citizens to gov't.

o   1 Cor 16:16; 1 Pet 5:5: church members to leaders.

o   Eph 5:21: church members to each other.

o   Titus 2:9; 1 Pt 2:18: slaves to masters.

o   1 Pt 2:13: Submit yourselves to every ordinance of man for the Lord's sake.

This is an important subject in Western culture so we will continue tomorrow.