1 Thessalonians Archives - Page 5 of 5

Sons of the Light

Joe Harby on December 7, 2014

Introduction

Have you ever stumbled through a dark house at night? Ever tried to change a flat tire in the dark? Then you understand the importance of light, the necessity of light. You need light to see. You need light to find your way. Frequently, when hardships come, we say that we didn’t see it coming. We were completely caught off guard. I was blindsided. Christmas is the announcement that the most necessary, most important Light has come into the world, and because of that, Christians are to be a ready people, a prepared people – ready for whatever our Lord has for us.

The Text

Thessalonians is a letter of encouragement from Paul to the Christians in Thessalonica, and where we pick up, Paul has just reviewed the hope of the resurrection (4:13-18). Now whether the “day of the Lord” Paul has in mind in chapter five ishe same event or another, Paul’s point stands: Christians are to be people on the look out, ready, prepared, awake. He says that the Thessalonians already know this (5:1), but the day of the Lord will come like a thief in the night (5:2), and sudden destruction will arrive just when people are saying that everything is safe and secure (5:3). But Christians are not in the dark and so they will not be caught off guard (5:4). This is because Christians are sons of the light, sons of the day, and therefore they are not of the night or the darkness (5:5). So the exhortation is to stay awake and be sober like you do during the daytime (5:6). You sleep at night and drunkards drink at night, but we belong to the day (5:7). Christians stay awake and alert specifically by putting on the breastplate of faith and love and the helmet of the hope of salvation (5:8). That hope is specifically that God has determined to save us (5:9) through the death of Jesus in our place so that in life and in death we are safe with Him (5:10). And Christians encourage each other with this hope (5:11).

People Love the Darkness

What’s striking about this passage is that the “day” of the Lord comes like a thief in the “night” (5:2). But it comes like a thief in the night because it’s unexpected not because it’s actually shrouded in darkness. The night is here presented as false peace and security (5:3) as well as inattentiveness and drunkenness (5:6-7). The reason the day of the Lord comes as a thief in the night is because people were drunk and sleeping. But Paul says that the day of the Lord is not like a thief for Christians because Christians are not in the darkness (5:4). Christians are sons of light, sons of the day (5:5).

The irony is that spiritual darkness simultaneously breeds (false) confidence and confusion. The reasoning goes something like this (follow it closely): Since I can’t see any danger, I must be safe. Ouch, I just hit my head, how’d that happen? Proverbs says, “The way of the wicked is like darkness; they do not know what makes them stumble” (Prov. 4:19). Jesus said, “he who walks in darkness does not know where he is going” ( Jn. 12:35). This is also the warning attached to wine, “Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has wounds without cause? Who has redness of eyes? Those who linger long at the wine, those who go in search of mixed wine” (Prov. 23:29-30). And the central problem is that people love the darkness because their deeds are evil ( Jn. 3:19). And this is because they prefer the surprise of destruction to the acknowledgement and repentance of their sins. Which is to say that they prefer being unprepared and caught off guard; they prefer to stumble and fall.

The Light of Vigilance

Many of the passages in the NT warning of coming destruction are specifically concerned with the coming judgment on Jerusalem in 70 A.D. But that doesn’t
render those passages useless for Christians of other ages. In fact, arguably, God intentionally birthed His Church in those very circumstances to set a tone for

His people. The first Christians faced particular temptations in their historical circumstances, but all Christians are called to be sons of the light by staying
awake and being sober (5:5-7). This vigilance is the light that they are called to be. But in order to be sons of the light and sons of the day, their Father must be the light and the day. And so He is: “Every good and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. Of His own will He brought us forth by the word of truth, that we might be a kind of first fruits of His creatures” ( Js. 1:17-18). Or Jesus says: “You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men that they may see your good works and glorify your Father in heaven” (Mt. 5:14-16). The light comes from your Father in heaven who has revealed Himself in Jesus who says, “I am the Light of the world. He who follows Me shall not walk in darkness, but have the light of life” ( Jn. 8:12).

The Armor of Light

Paul says that Christians who are called to be sons of the light must arm themselves with faith and love and hope in the gospel of Jesus (5:8-11). Christians are the kind of people are ready, people who are vigilant, people who are prepared for whatever the Lord has for them. We do not know the exact coordinates of our mission, but we know that the day of the Lord is coming, and we are sons of the Day, sons of that day. And we are sons of that day by being awake, alert, sober, and we do this specifically by reminding one another of this comfort, building one another up in this hope. And this is why we celebrate Advent and Christmas.

Moses told the Israelites to put signs on their hands and foreheads and all over their houses and gates to remind their families that they had once been slaves in Egypt (Dt. 6:7-12). So how much more ought we to string up lights and decorate trees and bake cookies and sing carols and invite friends and neighbors to our table to feast together? When your children ask you why you put socks up on the mantel piece, why there’s a tree

in the living room, and why you keep kissing under the mistletoe in the entryway – you say to them, “Because we are the sons of the light, the children of the day, and we want to be ready for whatever the Lord has for us.”

Hard Providence and Trusting God

Joe Harby on June 15, 2014

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Introduction

We live in a world where rough things happen. Despite all our advances in technology, everyone in this room will still die. We still get sick. We still have financial challenges. We have the heartbreak of wayward children. We still have to deal with the perversity of sin that we can still find stirring under our own breastbone. In other words, as it says in Job, man is born to trouble as the sparks fly upward. How are we to respond? If we want to avoid platitudes, tough times demand tough thinking.

The Text

“In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:18).
“Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;” (Eph. 5:20).

Summary of the Text

The context of the Thessalonians exhortation is this. Paul is delivering a rapid-fire series of exhortations to them, including esteeming your leaders, being at peace with one another, warning the unruly, comforting the feeble, and so on. He then tells them to pray without ceasing, and comes to deliver our text. Right afterward, he says not to quench the Spirit. Now this cluster of exhortations shows that Paul is not assuming that the Thessalonians are somehow living in a la-la land, where it is quite easy to “give thanks in everything.” There are tough challenges in the same breath. This is not an exhortation only for those who live under marshmallow clouds and glittery rainbows, and who cavort in the meadow with sparkly unicorns.

In Ephesians, we find something similar. Right after a warning that the “days are evil” (Eph. 5:16), leading on to a caution about drunkenness (v. 18), Paul tells them to fill up on psalms, hymns, and spiritual songs, and tells them to “give thanks for all things.” This is what it means to be filled with the Spirit.

Reasoning Within the Constraints of Scripture

We are Christians, and so we should want to do as we are told. We should not want, under pressure, to reinterpret what God must have “meant.” We were not told to be “realistic.” We were told to give thanks in and for everything. This means that it is time for us to put on our big boy pants. “Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men” (1 Cor. 14:20).

We have to learn how to argue our case with God, as the psalmist frequently does. We must avoid, at all costs, murmuring in our tents, the way the children of Israel did in their tents in the wilderness. We may press our case with God, but we may never forget that His infinite and holy character is the only possible foundation for any sane argument. If that foundation is missing, then we have no argument, we have no complaint, and nothing is wrong with what is happening to us. You may appeal to God, and you may do so with loud cries. Jesus did that (Heb. 5:7). You may argue with God. Many holy men and women did that. You may not accuse God. You may not try to become a devil to God. You may not adopt into the premises of your argument anything other than the promises of God, grounded as they are in the character and attributes of the immutable and holy One. In short, whenever you argue with God, both of your feet must be firmly placed on the covenant of grace.

One Premise You Must Have

If God is up in Heaven, wringing His hands, and saying “oh dear” along with the rest of us, there is no possible way for us to do this. Since God wants us to do this, requiring it as He has, He wants us to get this premise down into our bones. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom. 8:28). We live our lives “according to the purpose of him who worketh all things after the counsel of his own will” (Eph. 1:11). And God saved us by grace through faith because we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:10).

So we are not being asked to thank God in and for an isolated anything. Everything that happens is part of a purpose, plan, plot, stratagem, and so on. God is running a play. God is telling a story, and so you thank God for this verb’s place in the story. God is not telling you to thank Him for that same verb in an infinite, godless vacuum. No—there is no such place.

Of Course Not

Now it is psychologically impossible for us to thank God for the sin when we are in the middle of committing it. But that is a limitation created by the sinning. Such a limitation does not place our disobedience outside the story—others may thank God for how He is using our sin for His glory. Remember that whenever we thank God for the cross of Jesus Christ—which we are to do constantly—we are thanking Him for the worst murder that was ever committed on this planet (Acts 2:23; Acts 4:27-28). We are thanking Him for the murder, and we are thanking Him in it. What we are not doing is joining in with the spirit of murder.

Now for the Hard Part

When the pain is sharp, when the burden is heavy, when the event is uncertain . . . the wait is long. We don’t mind waiting when we have something to divert us, but if the pain, or the burden, or the anxiety prevent us from being diverted, all we have is a long and interminable wait. “Wait on the Lord: Be of good courage, and he shall strengthen thine heart: Wait, I say, on the Lord” (Ps. 27:14).

“But why do we have to wait?” we complain. We are happy to have patience, so long as we can have it now. But God does not want you in a day-at-the-beach story. He wants you in an adventure story. And have you ever noticed that your worst experiences are frequently the best stories later?

Walk it Through

Take “lousy experience x,” the thing that just happened to you this last week, and which still has you reeling. How do you process it? What precisely are you to do? You pray a prayer, something like this: “God in Heaven, I understand and believe that You govern all things for Your glory and our good. I believe that You are my Father, and that You do all things well. Therefore, I want to thank You in my trial and for my trial. Specifically, I want to thank You for lousy experience x, and ask You to receive my praise, as I sing the Doxology. ‘Praise God from whom all blessings flow.’”

Say to Them of Fearful Heart…

So it is not enough to speak the truths of God. We must speak the truths of God, supported by thereasons of God. “Say to them that are of a fearful heart, Be strong, fear not: Behold, your God will come with vengeance, Even God with a recompence; He will come and save you” (Is. 35:4).

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Joy and Melancholy

Joe Harby on September 30, 2012

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Introduction

What are we to make of a disruption of joy that does not appear to proceed from unconfessed sin, and which also appears unrelated to external afflictions? What are we to make of that broad category of minor depression, major depression, other forms of mental illness, the blues, or simply other forms of unhappiness? They are obviously all related to “joy,” but in what way? And what about demonic oppression? How does that fit in? If King Saul had gone to a modern shrink, what would the diagnosis have been? Would it have been “you have ‘an evil spirit from the Lord.’ Take these pills. Come back and see me in three weeks.”?

The Text

“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (1 Thess. 5:23).

Summary of the Text

The apostle Paul is giving a string of practical exhortations at the end of 1 Thessalonians, and at the end of them he pronounces this benediction. Those exhortations include giving thanks for everything (v. 18), constant prayer (v. 17), testing everything (v. 21), and, to our point, to “rejoice evermore” (v. 16). The benediction then calls upon God to sanctify them entirely, and that they all be preserved, spirit, soul, and body, to the coming of the Lord Jesus.

In order to understand this benediction, we have to understand that the relationship we have with our bodies is not simply that of a guitar to its carrying case. It is not as though your soul is the guitar, and your body the case. In this sense, we don’t have bodies. We are bodies. But having said that, we also must recognize that Paul was once (likely) separated from his body (2 Cor. 12:2-3), and yet, the idea of such a separation creeped him out to some degree (2 Cor. 5:2-3).

All of this is to say that not only are we responsible for what we do with our bodies, we are also responsible for what our bodies do. There are varying degrees of responsibility, to be sure, but do not think that what your body is up to is somehow “over there.” Your body is part of what must be preserved in holiness. Your body is an aspect of you.

Agitated, But in a Resting Way

Some of you have no doubt picked up on a biblical tension as we have covered this sort of thing. On the one hand, we are to learn how to pray like the psalmist, pouring out our troubles before the Lord (Ps. 38:22). On the other, we are supposed to rest in Him, casting all our burdens on Him, because He cares for us (1 Pet. 5:7). How are we supposed to do both? The best way to summarize this is that we are to present all our concerns (whatever they are) to the Lord, but without the whiny voice. No grumbling, but a lot of discussion.

Better Living Through Chemistry?

Now your Christian discipleship includes everything, and this means it includes how and when you go to a doctor, when you get counseling and/or counsel, whether you go on medications or not, and what kind of medications you are willing to take. Be aware that the world—which is willing to tell you a lot

of things about what pills to take—does not know God. There is a strong tendency among unbelievers to medicalize simple unhappiness, as though a soma-induced bliss were a constitutional right. At the same time, it is not biblical worldview thinking to look at whatever non-Christians do, and then do the opposite. Non-Christian doctors do know how to set bones, and sometimes they know how to set brains. We need to think this through, submitting everything to Scripture as we do. This is part of what it means to love the Lord our God with all our minds. Think. Study. Learn. Discuss among yourselves.

Qualifications

Some Christians take a hard line, saying that they do not believe we should seek to shape and/or direct our moods through the ingestion of any chemical whatever. The problem is that the world is made out of chemicals. You can’t ingest anything else. Wine has chemicals in it, and it can make the heart of man glad (Ps. 104:15). Coffee has chemicals in it—some pretty neat ones.

Other Christians have all the discernment of a powerful vacuum cleaner. If worldly experts in a white lab coat say something is cool, then cool it is. This is how we have gotten to the place where so many Americans are on antidepressants in almost a routine way (about one in ten). And about 23% of women in their 40s and 50s take them. This, in a culture where human beings have never had it so good, at least when it comes to easy living. Something is clearly wrong with us. Some people are getting medicated up for the smallest little brain owie.

We need to make a basic distinction between masking drugs and restoration drugs. Some drugs simply dull the pain of what’s going on, while others are seeking to restore (say) a dopamine deficiency. That is no different (in principle) than getting braces for your teeth, or getting a broken bone set. But, having made this distinction, if you have a roaring headache and you take a couple of aspirin, you are not correcting an “aspirin deficiency.” You are treating a symptom, deadening pain. But why do you have a headache? And might the aspirin keep you from finding out what the real problem is?

A Broken Spirit

Returning to our text, the apostle tells us all these things in the context of community life, life together, koinonia fellowship. Mental health is a social affair, and all of us are involved in it. In v. 14 of this same chapter, Paul tells us to “support the weak” (v. 14). He tells us also to “comfort the feebleminded” (v. 14). The word that the AV translates as feeble-minded should be understood as something like fainthearted. The word literally is “little-souled” (oligopsychos). Comforting them is the task of the entire church community.

We should therefore be concerned about community joy, community singing, community gladness. This is not to ride roughshod over those who struggle, but rather to provide us with yet another example of how a rising tide lifts all the boats. We do not cultivate a merry heart so that that we might hoard it—we are called to share. “A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken” (Prov. 15:13). “A merry heart doeth good like a medicine: but a broken spirit drieth the bones” (Prov. 17:22).