CHURCH POINTS-OF-CONTACTS

Posted by Pastor Greg Allen on November 14, 2018 under PM Bible Study |

PM Bible Study Group; November 14, 2018 – from 1 Thessalonians 5:12-22

Theme: Our walk in the Lord should show itself in how we conduct the various relationships that our church life touches.

(All Scripture is taken from The New King James Version, unless otherwise indicated).

The apostle Paul and his two ministry colleagues have covered a lot of ground in this letter. The first half was very theological—but was expressed in the form of thanks to God for how the life-transforming power of the gospel had manifested itself in the Thessalonian believers. They had been united together in the common bond of the love of Christ, and Paul was confident in their redemption and their eternal destiny.

But that’s when Paul called the Thessalonians to put the theological realities of their redemption to work in their daily walk. In 4:1-2, he told them;

Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God; for you know what commandments we gave you through the Lord Jesus (1 Thessalonians 4:1-2).

It was not their daily walk in the Lord that made them a redeemed people. That was entirely a matter of God’s grace. But as redeemed people, they must now walk as what they are. And so—as we have seen in our study thus far—Paul exhorted them about their walk with respect to matters of personal purity (4:2-8), to holy civility (4:9-12), to a confident hope in the face of death (4:13-18), and to a well-grounded expectation of victory in the face of persecution (5:1-11).

And now, the apostle speaks to them about their Christian conduct with respect to what we might call their life together as a church in the world. These are a series of short ‘staccato-like’ words of instruction—united together under the theme of life together as members of the body of Christ. As a part of the larger command to walk in a way that’s pleasing to the Lord, Paul wrote;

And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake. Be at peace among yourselves. Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all. Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil (1 Thessalonians 5:12-22).

These may be short statements, but they are long in meaning and impact. They are easy to remember, and important to apply. They help us to understand what our walk together as a church is to look like in this world in terms of how it touches on certain relationships.

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We can divide these short words of instructions up under four basic categories of relationship within the range of the church family’s points of contact. First, Paul speaks to …

1. OUR RESPECT FOR THOSE WHO LEAD IN THE CHURCH (vv. 12-13).

In verses 12-13, Paul wrote, “And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake.” Note that he doesn’t call these individuals ‘leaders’ or ‘pastors’ or ‘elders’ or ‘rulers’. Rather, he seems to identify them by what they do and how they conduct themselves among the believers. But when we put the pieces together of what he says, it’s very obvious that he’s speaking of the local church’s authorized leaders.

Now; these leaders are not inherently superior to any of the others of God’s people. Paul begins this exhortation by calling the readers “brethren”—reminding them that not even he, as an apostle, is inherently superior. He had a functional lead position by God’s calling, however; and so do those that God places over the church. Their position is not for the sake of ‘superiority’ but rather for the sake of ‘service’. Note how he describes their serving activities. They are called “those who labor among you”; and the word that he uses is one that means to work to the point of being weary. It speaks of laboring hard, and might be reflected in the way we often call them “ministers”. Second, they are called those who are “over you in the Lord”. The word that Paul uses here is one that means “to stand before”; and it speaks either of their presiding over or caring for the body. This may be a reflection on the word “bishop” or “overseer”, and may also be reflected in the idea of “pastor” or “shepherd”. And third, they are referred to as those who “admonish” the body. This suggests an authoritative ‘speaking’ role; and may touch on the idea of a preaching/teaching ministry.

And note also how the body is to related to them. He says that those who labor hard among the saints are to be “recognized”. But the word Paul uses in the original language suggest more than just being ‘recognized’ in a merely casual, observational way. Rather, Paul literally says that they are to be “known” by the believers. There’s to be a sufficiently deep relationship with the saints in the church that they serve that the saints truly know what kind of person they are. Then, he says that they are to be “esteemed very highly”. Their role is to be respected and held in honor—to be lifted up high in thanks and prayer. And finally, they are to be held “in love for their work’s sake”. What they do is to be seen as a gift from God—as one of the gifts that He gives to His church for its own edification and enablement (Ephesians 4:11-12). The writer of Hebrews expressed these same kinds of sentiments when he wrote in Hebrews 13; “Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct” (v. 7); and “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (v. 17).

That last word of exhortation in Hebrews 13:17—the one about not causing the leaders grief—may help us understand what Paul also goes on to say in 1 Thessalonians 5:13, “Be at peace among yourselves.” Grammatically, the passage would suggest that this is a part of Paul’s exhortation regarding the leaders in the church. If we fuss and fight against God’s appointed leaders, we form divisions against one another. By contrast, to be submissive to God with respect to the godly, Christ-honoring leadership He places over the church is one of the fastest ways to establish peace in the church as a whole.

Then, Paul goes on to speak of our walk together as a church in respect to …

2. OUR RELATIONSHIP WITH ONE ANOTHER IN THE BODY (v. 14).

Moving beyond the respectful love of the leadership in the church, Paul went on to speak of our treatment of one another within the body—our ministry, if you will, to one another. In verse 14, he wrote, “Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all.”

One of the greatest mistakes we can make with each other is to try to treat one another exactly the same—to expect that, when it comes to ministry, ‘one size should fit all’. This fails to recognize that our needs are all different, and that our areas of strengths and weaknesses vary. It fails to recognize that our approach needs to be individually focused toward one another. In 1 Corinthians 12, Paul spent a great deal of time describing the Spirit-arranged variations that exist within the body; and that “God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another” (vv. 24-25). We are all in different places of our growth in the Lord; and we all come from different experiences that God has allowed and used to shape us. We can’t treat each other in exactly the same way. We must not scold a fellow believer for not being in the place of maturity we think all Christians ought to be, or for still having struggles that we think all Christians should have victory over.

So; Paul ‘exhorts’ the Thessalonians—again calling them ‘brethren’—an urges them to adjust their treatment of one another according to the needs of each. With respect to fellow believers who are ‘unruly’ (which is a military term that speaks of someone who is out of rank or who does not respect order), we are to “warn” them to submit and to honor order within the church family. The word that Paul uses here for “warn” is the same one that he used for the role of the leaders when they “admonish”. But note carefully that we’re not to also “warn” the ‘fainthearted’. To be ‘fainthearted’, in the original language, means to be ‘small-souled’. These would be fellow believers who do not yet have the maturity in Christ or the strength of faith to bear up under the trials of daily Christian living. They need our comfort and encouragement. With respect to those who are ‘weak’—perhaps speaking of physical weakness, but most likely of weakness when it comes to the gray areas of our liberties in Christ—we’re to uphold them (or literally ‘lay hold of’ them). We don’t flaunt our freedoms to their harm; but rather exercise our liberties in such a self-sacrificing way as to be joined to them and to edify them (see Romans 14:1-15:13). And with respect to all—as a general principle—we are to be ‘patient’ or ‘longsuffering’ with one another.

Paul’s own attitude toward these believers was that he wanted to “perfect that which was lacking” in their faith (3:10). If we hold that same attitude toward one another, we will learn to treat each other as each one’s needs require.

As a third area of relationship, Paul turns his attention to …

3. OUR CONDUCT TOWARD THOSE WHO ARE OUTSIDE THE CHURCH (v. 15).

He writes, “See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.” The fact that he speaks both of “yourselves” and of “all” suggests that he has in mind both those who are inside and those who are outside the household of faith. And in following this instruction carefully—both outside and inside the church—what a difference we would make in the testimony of our walk in this world!

As the church in the midst of a fallen world, we will encounter evil. And more than encounter it—we will experience it. Evil will be done to us. And so, on the one hand, we are to see to it that—when that happens—none of us ever seeks to take vengeance for ourselves or to return evil for evil. We are to turn things over to the righteous hand of our God for His perfect judgment; and we’re to do this with respect to ‘anyone’. We’re not to make a difference in such a way as to allow ourselves to treat the members of the church graciously, but to ‘get our due’ from those who are outside.

But more; we’re to not simply refrain from taking vengeance. We’re to also do positive good. As best we are able—as much as it is in our power—we are to pursue the good of those who are either inside the church or outside of it.

This sounds very much like the word of exhortation that Paul gave in Romans 12;

Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore

“If your enemy is hungry, feed him;
If he is thirsty, give him a drink;
For in so doing you will heap coals of fire on his head.”

Do not be overcome by evil, but overcome evil with good (Romans 12:17-21).

And finally—after having considered our relationships to our leaders, to one another, and to those who are outside—Paul exhorts us with regard to one more relationship …

4. OUR MANAGEMENT OF OUR OWN SPIRITUAL LIVES (vv. 16-22).

First, Paul urges us to “rejoice always (v. 16)”. This doesn’t mean that we’re to have a constant state of artificial bubbliness; but rather that we are to thoughtfully find joy through Christ in our every circumstance. Paul himself was able to say that he had learned the secret of contentment in all circumstances in that he could do all things through Christ who strengthened him (Philippians 4:13). Similarly, Peter was able to say that, in believing on Him, we have “rejoice with joy inexpressible and full of glory” (1 Peter 1:8).

It may be that this first exhortation depends very much on the second one. Paul urged the believers in verse 17 to “pray without ceasing”. It may be that Paul intends us to see a cause-and-effect relationship between the two things; just as he wrote in Philippians 4:6-7;

Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus (Philippians 4:6-7).

To pray without ceasing doesn’t mean necessarily that we are to be speaking prayers continually; because this would be impossible to do. Rather, it means that when it comes to an attitude of prayer, we are to be constantly “online” with God; and to make prayer a regular habit of our daily lives.

And the third exhortation may have an intended ’cause-and-effect’ relationship with the first two. We’re to “in everything give thanks; for this is the will of God in Christ Jesus for you” (v. 18). Thanksgiving is essential to an ongoing life of prayer. One preacher has said that prayers without thanksgiving are prayers that have ‘clipped wings’. This is a call to give thanks to the sovereign and all-providing God for all things in all circumstances. It is certainly true that doing so is God’s will; but perhaps it would also be right to say that we’re to give thanks in all things because “this”—that is, that ‘thing’, whatever it might be, that ‘all things’ might involve—has only come upon us by God’s gracious and permissive will. What a reason this is to rejoice always; and what a motivation it is to pray without ceasing!

Finally, we are to be spiritually discerning. Paul wrote the letter to the Thessalonians at a time before much of the New Testament had been written. This letter may have been, in fact, the first one that Paul wrote. And so, spiritual discernment was very necessary within the church with regard to ‘revealed’ truth. Paul urged first, “Do not quench the Spirit” (v. 19). To “quench” means to extinguish; as in putting out a fire. We are not to constrict the work of the Holy Spirit in our lives and in our fellowship; and are to allow Him to do as He wishes. And this may be what is meant by the command in verse 20; “Do not despise prophecies.” The church was not to dismiss all prophecies out of hand. Rather, they were to discern. (In our day, “prophecies” may be a way of expressing the exhortation of God’s word through the ministry of preaching. And if so, this means that we are not to despise or think little of the preaching of God’s word.) And the way we are to discern is described for us in verses 21-22; “Test all things; hold fast what is good. Abstain from every form of evil.” As someone has once said: Wherever God sets up a church, the devil sets up a chapel nearby. Hence, many false prophets arise. All things—and not just prophecies—were to be put to the test and discerned in accord with the revelation of God in His holy scriptures. And in doing this, the believers were to hold fast to what is good and abstain from every form of evil. Perhaps a good picture of this is given to us in what happened in the Berean church—just after Paul and his colleagues left the Thessalonian church;

Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so (Acts 17:10-11).

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Our walk together with the Lord Jesus in this world touches on every meaningful area of life. It speaks to how we regard our leaders, how we minister to one another, how we respond to those outside the faith, and how we manage our own spiritual life.

Truly, the gospel of Jesus Christ is a ‘whole-life’ gospel!

EA