What can I learn from the fact that Apostle Paul uses different words—“warn,” “encourage,” and “help”–in advising the Thessalonians on how to minister to those who are “idle,” ‘timid,” or “weak”?

I learn that in order for there to be a change in those who are idle, timid, and weak, there needs to be someone who cares for the person and takes the time to warn, encourage, and help. The person who is idle needs to receive warning in what idleness could lead to. The one who is timid lacks the courage to be bold, and so needs encouragement. And those who are weak, are unable to help themselves, and therefore are in need of help. This also teaches me that as a minister that I should to be sensitive to the needs of those around me. I see how God intends for us to love and care for the person according to their need.

What picture of the church emerges from Apostle Paul exhortations to the believers?

The picture of the church that emerges from Apostle Paul’s exhortations is that the church is a hospital for sinners. We are all broken, and need help. But through God’s grace and mercy, we are given the gospel and each other to help build up the church that God wants to use. Each member of the church is vital in “building each other up” through warning, encouraging, helping, and bearing with each other in love and patience. Personally, for me through the church I have experienced God working in my heart and teaching me to imitate those who are wiser, and more mature in their faith. Through their humility, faith, and continual risk in speaking truth to me, I see how God placed the church here for my own good. And together, through the church, through the gifts that God has given the different members, we strive to share the love with those who do not know Him.

Which exhortation in this passage do I particularly need to heed?

Apostle Paul’s exhortation that I really need to heed is to encourage those who are timid. Given all the different transitions in Taiwan with the most of the staff changing and different students leaving, I found students feeling sad and anxious. I have the special opportunity to stay in Taiwan a little longer to help with transition. Meaning, I am given the privilege to help connect these students to the new staff and to help the new staff adjust to life in Taiwan. Knowing my heart, I want to cruise and stay in my comfort zone. I see how selfish I am. I choose to take the easier route and don’t take the time to really help the new staff get to know Taiwan. I should take ownership over my role here and pass what I know to the new staff. I need to be as Apostle Paul says, that encourager to the new staff. They may feel uncertain about the culture or even about their abilities in what they could bring, but since I have been here Taiwan for over a year and have experience what they are experiencing now, God really wants me to step up and care for them. A lot of what God has taught me about what it means to be the church, has been through my own uncertainties and insecurities.  I could use these precious lessons to encourage the new staff. So when driving seems a little scary or taking on a new task may seem daunting, I could take heed to encourage the person and help them to see how God wants to mold and shape them through taking that step of faith and trying. As I struggle a lot with my insecurities, I know that timidity is just an excuse for self-preservation. But through out this past year, I have grown in my confidence in God and confess the truth of my heart. I found that no matter what I bring, He is able to do much more, in fact, God cares more about my attitude serving instead of the outcome.  If it were not for Cynthia, Susan, and Carmen’s encouragement to give that Bible study or to be in charge of food or to use my broken Chinese to meet students, I would not grown in my capacity to trust in God. In the same, as so many of the new staff sisters are here, I want to pass on that same kind encouragement that I was given, so that they can boldly serve God and continue the good work He has given us in Taiwan!

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Submitted by Joyce Lai, Gracepoint Hsinchu

v.23 May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul, and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful and he will do it.

Me blameless? My whole spirit, body, and soul? Through and through sanctification? As I get older and even as I mature as Christian, the reality of my sinfulness, how I fall short, never gets dimmer. On the contrary, it is often more glaring. The spiritual battle is ever present and fierce, especially in my soul. But yes, I desire to be sanctified. To no longer be selfish, self-absorbed, easily frustrated and angry but rather to be more loving, patient, joyful, caring… more like Christ. It is often discouraging and disappointing. How can I be kept blameless? I thank God that I am not blameless because of me being able to be over my any particular sin. Even in my best efforts, I fall short. I am thankful for the reality that I am kept blameless only because of Christ – who “died for us” (v.10) paid the full penalty of my sin, that God would consider a wretched sinner like me righteous and without blame. That God calls things that are not as though they were.

Oftentimes, I can easily forget this. I want to improve, to do better next time. Or the voices of accusation come and tell me that I am not good enough, why bother going on? But the truth is, I am a “daughter of light” (v.5) ultimately, it is God himself indeed that will sanctify me through and through. God has been faithful in doing his work in me, shaping and molding me, bringing me along. Actually, He has been faithful to the entire body of believers – he will sanctify us through and through — our spirits, our souls, and our bodies. HE WILL DO IT. This brings such assurance and confidence to press on, persevere through trials, and to cling unto Him who has already ushered in salvation, when I actually deserved wrath (v.9). It relieves the burden – because to rely on my own efforts is a dead end.

Part of God’s sanctification is by putting us together in this body – that we may encourage one another and build one another up (v. 11) in the midst of struggles and difficulties. It is not just happy encouragement – at times we may be idle, timid, and/or weak. So God has placed people in the church to “urge,” to “warn,” “encourage” and to “help.” I am so thankful for the body of Christ – especially my leaders who have worked hard, who have been over me (v.12), who have urged me to press on, take risks, who have warned me when I was wayward, and who have helped me in my times of need, and encouraged me when I thought I could no longer go on. They have shown me that God really does not give up on me and that He indeed is faithful – he who began a good work in me will carry it on to completion. He will do it.

What about Christian life can be learned from Apostle Paul’s exhortation to the Thessalonians to do “more and more” of what they were already doing? So much of growth in life comes through repetition and continued faithfulness to something. If I want to get good at an instrument, I need to constantly practice; esp. the scales or fundamentals in order to build on that foundation. If I want to get good at a certain sport, I need to practice the motion or technique again and again even if I’ve been playing for years. Even though I may know what I ought to do, doing it is an entirely different thing. This is obviously no different for Christian life. I may know the right answers, I may know the content of the bible, but if I am not living it out, that is not enough. But more than that, even if I am currently living it out, I need to hear this message of doing so more and more. There is something rebellious in me, and many people, that doesn’t like to be told to do things that we are already doing or know that we ought to do. It’s almost this “I already know that so why are you nagging me” kind of an attitude. Yet, I must realize that not only am I a forgetful person, but with disciplines or repetitive tasks, if I slow down or compromise on doing these things, I could quickly lose the motivation or habit of doing it. And ultimately as a Christian, if that happens, I will start to not only regress in my spiritual growth, but I will experience being quickly overwhelmed with life/ministry, I will feel burnout, I will live a much more turbulent Christian life. That much more as I am in Taiwan called to lead the ministry out here, I realize why my leaders and those within the church always told me to be faithful to my spiritual disciplines and always reminded me how to love people. As ministry and life gets busy, if these habits had not be engrained in me through years of exhortation, I don’t think I would have had the personal conviction to maintain these safeguards in my life. And so I exhort those I minister to do the same because I know how valuable it has been in my own life.

What are some things about which I need to heed the urging to do “more and more”? Directly from the text, I need to heed the urging to love more and more. Specifically this would involve:

• Speaking the truth in love both with the staff and students here
• Praying more for people
• Getting to know the family backgrounds of our students
• Prioritizing 1 on 1 times with students in order to get to know them
• Not turning a blind eye to needs
• Pushing myself physically
• Consistency with spiritual disciplines
• Staying connected and communicating more with my leaders/friends back at home
• Setting aside regular reflection times during the week and month
• Preparing faithfully for bible studies/messages
• Planning for events/things more thoroughly
• Placing boundaries in my life that will protect me from temptation
• Staying physically healthy

What is the relationship between leading a disciplined and diligent life and being able to love those around me? You need to lead a disciplined and diligent life in order to consistently love people around you. From personal experience, if I am not disciplined, even if I want to love people, I will miss opportunities to love people. I could have the right intentions but I will miss those opportunities to love people. And with loving people, I need to love when love is needed. When people have needs, that is when I need to be there for them. It cannot just happen on a whim. I cannot just love when I am ready to love, I need to love when the need arises and this happens not on my own time table, but through the various situations in each person’s life. Ultimately, I need to lead a disciplined life in order to have the room in my life to love and carry the burdens of others.

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Submitted by Phil Choi, Gracepoint Hsinchu

What about Christian life can be learned from Apostle Paul’s exhortation to the Thessalonians to do “more and more” of what they were already doing?

As Christians, we should never settle for cruise control. We should never have the mentality that we are “doing enough” or that we can “take it easy” because the danger of that is that we become smug, think that we’ve done more than we actually have, and never fully realize how much God can truly use us when we give it our all. This mentality of “good enough” also shows a lack of understanding of God’s great vision for each one of our lives. I once heard from someone that while God loves and accepts us, He is not satisfied with us. His goal is to make us like Christ. In other words, perfect. So the exhortation to do more and more comes from a desire to settle for nothing less than being like Christ. That is the goal of every Christian. That is the measure to which we ought to gauge our lives.

What are some things about which I need to heed the urging to do “more and more”?

One thing that I constantly need to push myself to do more and more is loving people around me. It’s not enough to love a few people around me and think that I’ve actually done something. Sometimes when I look back on a week and count the number of people that I actually tried to love, I’ll feel good about the fact that I loved these people in my life. And while it is something to praise God for, it should never be something I get smug about. Why? It’s because there are countless other people that I could have loved, of whom I neglected to. It’s a sobering exercise to do because it reminds me how much I need to grow in terms of embracing more and more people in my life to love. While I may be able to count on one hand how I tried to love people around me, I can count of numerous hands how I failed to love people. I was too tired to give someone my full attention, too stressed to respond nicely, too lazy to serve, too self-absorbed to notice the person right in front of me, too caught up in my own world to think about God’s kingdom in this world, etc. And it reminds me how small my heart actually is. So instead of patting myself on the back for the people that I did love, I need to also think about other people that I failed to love, and constantly push myself to stretch my heart, to embrace more and more people and their needs, and in this way do more and more.

What is the relationship between leading a disciplined and diligent life and being able to love those around me?

In order to love people around me, I need to live a disciplined and diligent life. Let’s face it: life is busy. And secondly, by default, as a sinner, I want to spend my precious time on my needs. So already, the cards are stacked against me to live a life of love. So I can’t expect myself to just “get around to loving people” because that simply is not going to happen. We all have 24 hours in a day, and the more people I embrace to love in my life, the less time I’ll have for myself. So it’s imperative that I be disciplined about my time and what I do so that I can make the maximum use of the hours God gives me. But another way to think about it is that anything that I care about I will be disciplined about. If I care about my health, I’ll be disciplined about exercising. If I care about learning a language, I’ll diligently study. In the same way, if I care about living a life of love, I’ll be disciplined about that. I’ll make time for it, arranging my schedule to actually do it, push myself to do so more and more. And I won’t settle for “good enough” because I’ll want to get better at it, want to embrace more. And it won’t be a burden because it’s something I care about and want to do.

As to when the Day will occur, Paul writes that there is nothing more he can say on the point (“we do not need to write you”), since the Thessalonians already “know very well” the only thing one needs to know about “when” it will occur: It “will come like a thief in the night” (5:2; cf. 2 Peter 3:10; Rev. 3:3; 16:15). The most likely source of this metaphor is the teaching of Jesus (cf. Matt. 24:43//Luke 12:39), where this expression occurs in a context stressing the necessity of readiness or watchfulness (Matt. 24:44//Luke 12:40) — a theme Paul picks up in 5:4 – 6. Its use here throws emphasis on the unexpectedness of the Day’s arrival and on its threatening character as a time of judgment for those who are unprepared. [1]

vv.12-13 As F. F. Bruce has observed, in general “leaders did not do the appropriate work because they had been appointed as leaders; they were recognized as leaders because they were seen to be doing the work.”

In this respect, Paul’s instructions in 5:12 are countercultural. He wanted the congregation both to acknowledge and to respect as its leaders those people who were actually doing the work of ministry, rather than accepting (perhaps by default) those who had, from the perspective of secular culture, the “proper” social or financial qualifications.

[…]

The congregation should respect or “hold … in highest regard” its leaders. This may be the greater failure of congregations today. We usually know who our leaders are, but far too often we do not respect or follow them. To be sure, to some extent respect is something that must be earned, as we like to remind ourselves, but far too often even when it has been earned, it is not given. A leader does something less than perfectly, and we think to ourselves, “I could have done better than that.”

v.14 With respect to 5:14, it is important to notice that Paul calls on the entire congregation, not just the leaders, to take responsibility for mutual care and encouragement (cf. 5:11 above). As Ernest Best observes,

Paul lays the responsibility for the whole community on the community itself; each member, and not the leaders alone, must be aware of his or her responsibility for others and seek to help them. At no stage can the ordinary member lean back and say, “This is the task of the ministry alone.” Paul knows nothing of an inert mass, the congregation, on which the ministry operates.

In short, Paul is trying to develop in the entire congregation a sense of pastoral responsibility.

vv.16-18 The real challenge in verses 16 – 18 comes out, however, not when times or circumstances are good and it is easy to rejoice and give thanks, but when (as in Thessalonica) our material circumstances may not seem so good. Do we truly believe that God’s salvation is of more value than the cost of persecution that comes as a result of accepting the gospel? Then let us demonstrate that conviction by rejoicing in the midst of it. Are we really persuaded that God will indeed deliver his people and bring justice on their behalf? Then let us pray with persistence and patience, waiting and watching expectantly for God to act (cf. Luke 18:1 – 8, the parable of the persistent widow). Are we genuinely convinced that “in all things God works for the good of those who love him” (Rom. 8:28)? Then let us demonstrate that conviction by giving thanks in all circumstances.

vv.23-24  Paul’s prayer. Paul’s prayer in 5:23 that we might “be kept” blameless, which stands parallel to the phrase “may God … sanctify you,” reminds us that sanctification is a gift as well as a goal. It is a gift given in grace, in that at conversion believers have already passed from death to life (Col. 2:13), so that we are new creations in Christ (2 Cor. 5:17), in whom we stand before God blamelessly. Yet it is also a goal (cf. 1 Thess. 3:13), in that we are called to live it out in our lives. This means that “discipleship is life between the times, for God has not yet finished what he began.” But it is important to note that “the life of faith is not a striving for more; it is living more fully in what has already been given, knowing that even efforts to live more appropriately as ‘saints’ (4:1 – 3) depend upon God who sanctifies.”

The holy kiss. The “holy kiss” (5:26) apparently at first was a social custom. But early on it became (and continues to be in some traditions) part of the church’s celebration of the Lord’s Supper. It signified mutual reconciliation between believers before they took communion together as fellow Christians. In its Pauline context the key aspect is not the greeting’s form but its function as a sign of unity and mutual affection within the congregation. Any culturally acceptable form of greeting, whether a kiss on each cheek, a hug, a hearty handshake, or whatever, that conveys warmth and symbolizes unity would likely be acceptable to Paul.

On instruction. At first glance the command in 5:27 about reading the letter to everyone seems so tied to its first-century setting that it may appear to be of no relevance today in a culture where literacy is more widespread. But the result of Paul’s command — that the entire church be instructed in what he had to say — is no less relevant now. Christian discipleship is not a matter of developing our own individual spiritual intuitions, but of following after Jesus, in accordance with what he modeled and taught, both in person and through the writings of the New Testament. Thus instruction — learning (and remembering) the good news about what God through Jesus has done on our behalf, and about its implications for how we live — is a central element of discipleship for everyone.

What is the heart of Apostle Paul towards the Thessalonians? Apostle Paul’s heart is that of intense concern with the Thessalonians in what they have been going through. Even though Paul is not physically present with them, as he hears about their trials & persecutions, he is deeply concerned & worried about whether they are standing firm in the faith. I can imagine Paul holding his breath then to let out a sigh of relief upon hearing from Timothy that they are standing firm. Apostle Paul’s well-being is closely tied to how this church is doing spiritually, as he says things like “now we really live”, “how can we thank God enough for you in return for all the joy we have in the presence of our God because of you?” Even seeing how he prays for the Thessalonians, I am struck by how he wishes so much good & prays the best prayers for them.

How does he concretely express his love for them? He concretely expresses his love for them by sending Timothy to strengthen & encourage them in their faith. He sends someone that would go to find out how they are doing and can encourage them. This physical presence of someone during times of trials and difficulties is what really encourages & helps. He also prays night & day for them most earnestly that he may see them again and supply what is lacking in their faith. Paul knows what is lacking in their faith & how he can supply that & prays earnestly that he can be with them to do this. This means that Paul must have been thinking about them, hearing news about how they are doing, and ways that he can encourage them & to supply what is lacking in their faith – and all this without being physically present with them.

In what ways have I experienced this kind of love? I have experienced this kind of love in many ways. I can’t think of a time where I went through trials and struggles in my life without someone physically being with me, to listen, to pray, and to be a source of encouraging spiritual presence in my life. Especially as my family has been going through trying times these 3.5 years, especially with my mom’s battle with cancer since this past year, there was always someone(not just from Berkeley, but from other churches too) that was there to encourage, to listen, to check up on, and to pray for us, whether I was in Korea or here in the States. It was not out of sight out of mind. I also know that the leaders have the kind of heart that Apostle Paul has, inquiring & finding out about how each person is doing, how each ministry group is doing, how the church as a whole are doing & taking steps that would supply what is lacking in our faith. Every advance, each step of action & words that the leaders speak are born out of their knowledge of where we are at (from messages, to events, to the way we do things or change things, to how prayer meetings are led, how they pray for us, etc.)

Who are the people I need to love in this way? I was reminded of how important it is for me to “be with” people to be a source of encouragement. Not only that, but to inquire and to find out about how people are doing spiritually under different circumstances & trials that they are going through. I was reminded of a family member who recently became a Christian, but she has not gotten plugged into a church or have presence of strong Christians in her life. She has her past, where her way of life & the friends that she used to have led her down a miserable road & this may be a snare for her. Also, the people who have gone on the church plants & recent missionaries are facing not only adjusting to a new environment, but also new challenges and temptations and I can love them through putting myself in their shoes & to pray for them, as well as to visit when I can. I am also challenged to love people that I am currently ministering to by finding out more about their lives, what they are going through, what their spiritual issues are, and to figure out what ways that I can meet their needs, add to their faith & supply what is missing at the present time.

vv.9-10 “As exemplary as the Thessalonians had been (1:3; 3:6), however, further progress remained a goal for them (3:12). […] More love is always possible for Christians because the ultimate example of Christ himself (Jn 13:34; 15:12) is infinite and can only be approached, never fully reached.”[2]

vv.11-12 “From the subject of love, Paul changes to something quite different–namely, the importance of industry and individual responsibility in Christian living. The two are not completely unrelated. Nothing disrupts the peace of a Christian community more than the unwillingness of members to shoulder their part of the responsibility for it. To disturb tranquility violates the love that permeates a truly Christian community. More specifically, some members of the Thessalonian church appear to have taken advantage of the liberality of other Macedonian Christians (cf. 2Co 8:1-5) in accepting financial help while making no effort at self-support, a condition that later grew worse (2Th 3:6-15).”[3]

v.11 “A third exhortation, ‘work with your hands,’ suggests that idleness was likely a problem among the Thessalonians. In a Greek culture that degraded manual labor, Christianity joined with Judaism in viewing work as an honorable pursuit.”[4]

v.13 “Paul’s words ‘we do not want you to be ignorant’ introduce his correction of false impressions (cf. Ro 11:25; 1Co 10:1; 12:1). The Thessalonians had concluded that ‘those who fall asleep’ would miss the victory and glory of the Lord’s return. Paul chooses this phrase in lieu of the ‘the dead’ because of death’s temporary nature for Christians (cf. 1Co 7:39; 11:30; 15:6, 18, 20, 51; cf. also Jn 11:11). ‘Sleep’ is an appropriate term for deceased Christians because of their assured bodily resurrection–a doctrine Paul had previously taught the Thessalonians. […]”

“Paul wants to deliver his readers from the grief experienced by ‘the rest of men’ (cf. ‘outsiders,’ v.12). Non-Christians sorrow out of pity for the departed who have entered an unknown realm. For Christians, however, there need be no sorrow on behalf of those who are dead. Grief on behalf of the living and the loss sustained when a loved one dies is legitimate for Christians (Php 2:27) […] Those who have died are better off than those left behind and will be equal participants in future resurrection and the glory of Christ.”[5]

[2] Kenneth L. Barker and John R. Kohlenberger III Gen Ed.Zondervan NIV Bible Commentary (2 Volumes) CD (Grand Rapids, MI: Zondervan, 1994).

[3] Ibid.

[4] ibid.

[5] ibid.

vv.6-8 Apostolic Relief and Joy: Timothy Returns with Good News

Almost audible in 3:6 is the sense of relief that Paul felt when Timothy returned with the welcome news that the Thessalonians had indeed successfully resisted Satan’s temptations. Whereas Timothy had been sent to inquire about their “faith,” he reported back about their “faith and love.” This suggests that he not only found them persevering in their confidence in God (which would have been severely tested by the afflictions they experienced), but also maintaining a proper standard of Christian conduct (i.e., love) toward those around them (cf. 1:6 – 7; 4:9) — no doubt something hard to do under the circumstances. But to Paul, it was evidence of the work of the Spirit (Rom. 5:5; Gal. 5:22) and of the reality of faith (1 Thess. 1:5 – 6; cf. Gal. 5:6: “For in Christ Jesus … the only thing that counts is faith expressing itself through love”).

Moreover, Timothy also reported the Thessalonians had positive memories of Paul and his fellow missionaries and would welcome a return visit (3:6b). “The apostle gives the impression that he was especially pleased to learn the Thessalonians had a ‘kind or affectionate remembrance’ … of him and his colleagues.

v.9 The refusal of the Thessalonian believers to participate in “normal” social and cultic activities and the exclusivity of their claim to worship the “living and true God” (1:9) would have left non-Christian friends feeling offended, resentful, or betrayed. Family members, meanwhile, would have viewed a refusal to maintain ancestral traditions as evidence of an appalling lack of concern for family responsibilities. Moreover, since civic peace, agricultural success, and freedom from natural catastrophe were thought to lie in the hands of the traditional gods, it was considered dangerous to ignore or offend them. It is not difficult to imagine how conversion to Christianity in such circumstances would routinely result in “trials,” that is, conflict, persecution, ostracism, and social pressure.

Paul simply assumed that such “trials” or affliction for the sake of Jesus and the gospel would be part of the common experience of Christians (cf. 2 Tim. 3:12, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.”).

vv.9-13 Note that Paul grounds his petitions in thanksgiving, which amounts to both praise and acknowledgment of God as the one ultimately responsible for the blessings and growth the Thessalonians have experienced. Moreover, there is an interesting contrast in his actual petitions. His requests for the Thessalonians (3:12 – 13) are that they might experience spiritual growth, while those for himself (3:10 – 11) are that he might be able to minister to them. That is, his prayer, like his behavior described in 2:1 – 3:5, is primarily other-directed. That is not to say that Paul never prayed for his own concerns, for we know that he did (e.g., 2 Cor. 12:7 – 10). It is, however, striking that in this letter, even in his prayers for himself, he models the concern for others that he will encourage the Thessalonians to practice (4:9 – 12).

[…]

Two other matters. Before leaving this section, two further matters call for comment. (1) The theocentric emphasis of Paul’s prayer reminds us of the proper context in which to consider the tension between divine activity and human responsibility that runs throughout this letter. The issue arises here if one compares 3:12 (“May the Lord make your love increase and overflow for each other and for everyone else”) and 4:10 (“you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more”). On the one hand, Paul consistently emphasizes God’s grace and initiative (cf. 3:12). On the other hand, Paul never ceases to exhort and command those to whom he writes (cf. 4:10), even to the point of piling imperative upon imperative (see, e.g., 5:12 – 22, with its seventeen commands, or for an extreme instance, Rom. 12:9 – 21).

What was Apostle Paul’s view of himself? Apostle Paul’s view of himself was that of a parent to the Thessalonians. This passage oozes of his love for the church at Thessalonica, as parents would naturally and instinctively do for their own children. He risked so much, enduring suffering and insults, as he “dared to tell [them] His gospel in spite of strong opposition” (v.2). He says that he was “gentle” among them, “like a mother caring for her little children” (v.7). He “loved them so much” and he was just “delighted to shared with [them] not only the gospel of God but our lives as well, because you had become so dear to us” (v.8). As much as there was that motherly tender care involved, there is also the fatherly discipline as he says that he “dealt with each of you as a father deals with his own children, encouraging, comforting and urging you to live lives worthy of God” (v.11). When he was away from them, he experiences it as being “torn away” and an “intense longing” (v.17).  He is willing to undergo all of this because of the precious entrustment God has given to him to pass down the gospel, in the best and most authentic way he knows how, not just through the transmission of words but with his entire life.

In what way do I understand myself as a person “approved by God to be entrusted with the gospel”? It’s a privilege and a great responsibility to be called upon God to be entrusted with the gospel. Many times, I wonder if God knows what he’s doing, letting a bumbling sinner like me being entrusted with the gospel, like telling my daughter to take good care of a priceless Ming dynasty vase that she is receiving. I know what an honor it is to have been given the gospel, and its through the Apostle Paul-like spiritual parents that I’ve had over the years that I have come to see the labor and toil that is required in transmitting the gospel to a stubborn and proud sinner like me. Like the Thessalonians, I too have experienced their love for me, through both the motherly care and the fatherly discipline, as they suffered and anguished for me to present me the gospel in the best way they know how. Like a parent who wants to give their children the very best, I have come to see that this is how I want to live the rest of my days, as one who wants to pass down to the next generation what I myself have received so that hopefully one day, they would come to realize the preciousness of the gospel as well, and do likewise for the generation after them.

Korean War Service Medal

I’m reminded of a really close family friend, Jimmy, an elderly Caucasian man who fought in the Korean War and who frequented my parent’s restaurant, giving me all of his precious uniform war medals and badges once in a glass case. He had carefully preserved it for many decades, and as he was battling leukemia, he wanted to present it to me as a gift before he passes on. I remember feeling incredibly undeserved, as I did absolutely nothing to earn his hard-earned stripes, while he did the hard work of risking life and limb amidst the streaking bullets and fellow soldier friends that he lost along the way, for my benefit and for the benefit of an entire nation. It was an amazing entrustment and I knew that it came at a huge cost for him. For me, this has application as I serve in the InterHigh ministry, and am involved in helping out one of the small churches every Sunday this summer. Each week, a team of us goes squeezes into a tiny room of about 20 kids, in order to pass down the gospel to them, who otherwise do not get spiritually fed all that much, given the language barrier at that church. Because of this entrustment, I don’t want to dilute the gospel to them, either in our message or through our lives, by compromising what I’ve received. I consider it an immense privilege to be there, and over the course of the past six weeks, through the message time and our interaction with them over lunch and discussion, we’ve been experiencing that joy (and pressure) of passing down the gospel to them in the same manner that it was given to me, and that one day, it is my prayer that the preciousness of the gospel that they are receiving would be fully realized in each of them.

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Submitted by Gary Chang, Gracepoint Hsinchu

1 Thessalonians 2:4 In defending his ministry to the Thessalonians, Paul here goes into length to tell the people that his ministry among them was not to please people or to curry their favors, but to please God, because he speaks as a man “approved by God to be entrusted with the Gospel.”  Again and again throughout the Epistles, we see that behind his labors of love, prayers and burden for each of the churches that he writes to, sufferings that he undergoes, and false teachings and problems which threaten the spiritual well-being of the church body that he confronts – as a consistent driving force behind his activities was Paul’s view of himself as an emissary from God “entrusted” with the mission to preach the Gospel.  (E.g. “And of this Gospel I was appointed a herald and an apostle and a teacher…” 2 Timothy 1:11.)  I was reminded of last week’s Koinonia Bible Study as I noticed that Paul once again used the word “entrusted” to describe himself.  Whether it is before the Corinthians or the Thessalonians, Paul lives with a clear understanding of himself as someone who is given the responsibility and the charge from God to preach the Gospel to those who have not heard.

And this is the same identity that I need to always have about myself.  In the message, P. Ed mentions that it is the description of every believer that we have been “entrusted with the secret things of God” (1 Corin. 4:1), and the Gospel message that has been entrusted to us needs to be revealed and proclaimed by us.  Here in Taiwan, in the eyes of other people I may be a lot of identities: “oversea American,” “in-house American attorney,” etc.  But for me the fundamental identity that is more often at the forefront of my mind is that I am a missionary who is here to build up our Hsinchu church as an Acts 2 church and share the Gospel message with the students who do not know God.  For me this means that when I am hanging out with the students I am to be a good role model of what it means to be a Christ follower in my conduct and speech and value system.  When I choose to pray for them during my free time I am aware that I may be the only person in their lives who is praying to God for their salvation.  When I live and relate to the other Team members I am thinking about how my value system on money, possessions, privacy, time use and so on is building toward creating a spiritual community that resembles the early church in Acts 2.  When I am at work, I am to be a good employee of course, but again my priority is always the church needs.  And my identity is a minister of the Gospel first, so I am to seize opportunities to share the Gospel with my coworkers, such as reading and discussing “Mere Christianity” with my boss like I did before.  The identity of what it means to be one “approved by God to be entrusted with the Gospel” implicates a lot more than just being bold to share my faith with people, it encompasses and colors how I am to live my life and interact with others in their entirety.

1 Thessalonians 2:5 Paul was able to be such an authentic person, fundamentally because he is not trying to please men but God.

Wearing Masks

When the focus is placed on trying to please men, inevitably subtle manipulations and mask-wearing enter into our interactions and relationships with others, because our primary interest is to present ourselves in such a way as to get the target audience be favorably disposed to us.  But when the focus is shifted to trying to please God, our agenda becomes to obey His teachings and to conduct ourselves in such a way as to honor Him and bring Him glory.  In a sense, we become not so interested in the human opinions of us, like Paul who said that he cares “very little if I am judged by you or any human court.” (1 Corin. 4:3)

In my life, I think over the years I have grown in relating to people with authenticity and honesty.  However, I have to admit that even now there is still in me the subtle temptation to be people conscious when I am interacting with spiritual leaders in my life.  There is within me still the ingrained inclination to try to be a people pleaser, and thereby to interact with lack of authenticity and mask-wearing.  This is something that I know is still within me, and my way of dealing with it has been to ignore such tendency, monitor my thoughts, and be conscientious about relating to each person before me, be that person a student, peer or leader, with the same level of honesty, sincerity and authenticity.  In addition, to combat this spirit I need to spend time in prayer and I need to engage in the confession of sins regularly.  Because one effective way of slaying the temptation to be a people pleaser is always to bring out the not-so-pleasing aspects about myself, so that I am reminded before God and people that who I am fundamentally is just a sinner and it is by God’s grace that I am here.

v.6 “Behind this concern over means and motives is Paul’s obvious concern for the integrity of the message. He deliberately avoided behavior or actions that might lead people to doubt or suspect the integrity of the message or the sincerity of his preaching.  In fact, so concerned was Paul to avoid any hint of financial self-interest that could compromise the gospel that he took an additional precaution. As an apostle he had a right to be supported in his ministry (1 Cor. 9:3 – 18). But for the sake of the integrity of the message and for the sake of the Thessalonians, he voluntarily gave up that right. This is the point of 2:6b (“As apostles of Christ we could have been a burden to you”). The phrase translated “be a burden” (NRSV “make demands”) can indicate either financial matters (cf. 2:5, “greed”) or a matter involving authority or recognition (cf. 2:6a, “praise”). Since receiving financial support would imply recognition of one’s apostolic status, it seems likely that Paul has both nuances in mind. His basic point is clear: Although as apostles ¹¹ they could have made demands or imposed their authority, they chose not to do so.”[2]

v.12 “Paul directs his converts’ attention not to a list of commandments or directory of prescribed behaviors, but to the character of God. This reminds us that for Paul, internal motivation, not simply external actions, is of critical importance. Paul does not view any of this activity as having anything to do with earning or generating God’s love or attention. Instead, it is clearly a response to the God who, on his own initiative, “calls” them “into his own kingdom and glory.” The life to which Paul urges the Thessalonians is one of thanksgiving (cf. 1:2), a life that by its character and actions is a means of acknowledging and accepting with gratitude what God through Jesus (cf. 1:1, 4) has already done on one’s behalf.”[4]

v.13 “Paul not only refers to an objective reception of the word of God, but also a subjective acceptance in their hearts. The latter, a wholehearted welcome, indicated their high estimate of God’s word. They had heard the word preached by the missionaries, but ultimately it was the word of God that they heard. Here is indication of Paul’s consciousness of his own divinely imparted authority (cf. 1Co 14:37). His preaching was not the outgrowth of personal philosophical meanderings, but was deeply rooted in a message given by God himself. What had been delivered to him through others (e.g., 1Co 11:23; 15:1, 3) and from the Lord directly (e.g., 1Th 4:15), he passed on to others. […] Once received, this word of God becomes an active power operating continually in the believer’s life. When it is at work in believers, there is a change in behavior and constant fruitfulness.”[5]

v.14 “The word “for” confirms the principal statement of v. 13–their ready acceptance of God’s word. Welcoming the word and enduring sufferings because of it often go together. The stature of the Thessalonians as “imitators” had already been established in the past (cf. 1:6). Deliberate imitation of sufferings for sufferings’ sake is an unworthy Christian objective, but imitation of a Christian lifestyle is legitimate and desirable. Persecution inevitably arises when Christians pattern their lives after the Lord.”[6]

v.16 “The figure of “heap up . . . to the limit” points to a well-defined limit of sin appointed by divine decree. After generations of repeated apostasies and rebellion, Israel had arrived at that point. The climax had come especially with rejection of the Messiah himself, and their already-fixed judgment was biding its time till its direct consequences were released.”[7]

v.19 “The “crown” in 2:19 is likely the laurel wreath, a symbol of victory (cf. the athletic imagery in 1 Cor. 9:24 – 27; Phil. 3:12 – 14).  Its equivalent in 2:20 is “glory,” which to Hellenistic readers will have indicated “reputation” or “renown.” What Paul means by the phrase “in which we will glory” […] is clarified by his statement in Romans 15:17 – 18, “In Christ Jesus, then, I have reason to boast of my work for God. For I will not venture to speak of anything except what Christ has accomplished through me …” That is, his boasting is not self-oriented but other-oriented, a taking pride in what others have done or accomplished.”[8]

[2] Michael W. Holmes, 1 & 2 Thessalonians, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1996) 62-63.

[3] Michael W. Holmes, 1 & 2 Thessalonians, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1996) 64-65.

[4] Michael W. Holmes, 1 & 2 Thessalonians, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1996) 67-68.

[5] Gaebelein, Frank E., Gen. Ed. Expositor’s Bible Commentary CF (Grand Rapids, MI, Zondervan, 1992)

[6] Gaebelein, Frank E., Gen. Ed. Expositor’s Bible Commentary CF (Grand Rapids, MI, Zondervan, 1992)

[7] Gaebelein, Frank E., Gen. Ed. Expositor’s Bible Commentary CF (Grand Rapids, MI, Zondervan, 1992)

[8] Michael W. Holmes, 1 & 2 Thessalonians, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1996) 96.

What are the reasons that Apostle Paul states that the Thessalonians are loved by God? God chose them and made the GOSPEL come to them not simply with words BUT also with POWER, with the Holy Spirit and with DEEP CONVICTION.  This view of love changes our perspective on what it means to be loved.  The world’s perspective of being loved is having a  romantic relationship, being treated special, being doted over, or having people adore you.  Therefore, people strive to earn love by looking pretty or being someone special. However, this verse shows that we’ve been loved from the fact that the gospel came to us.  I don’t have to earn love or be loveable.  God chose me even when I was a sinner.  God allowed the gospel to come to me even though I was not interested in God or the truth.  Therefore, no matter what the world says, I am loved. Fact is that I’ve been loved by God.  God loved me to allow the gospel to come to me not simply with words.  I’ve experienced the power of God’s words piercing me, convicting me of my sins. I need to continue to battle my worldly and false views of what it means to be loved by affirming this fact that God loves me that he did whatever he could to allow the gospel to come to me not merely as words.  I remember growing up in the church and the gospel was mere words.  I didn’t understand what it meant.  My senior year in high school, I prayed that God would take me to a college where I could learn about whether Christian was true for myself. It was in college that the gospel message came alive as I heard many bible studies and the message of Lordship pierced me.  The gospel message came to me with power as I saw my leaders and older ones at church living out their faith and showing me clearly what it meant to follow Jesus.

v.3 “This familiar triad of faith, love, and hope (cf. 5:8; Rom. 5:1 – 5; 1 Cor. 13:13; Gal. 5:5 – 6; Col. 1:4 – 5; Heb. 10:22 – 24; 1 Peter 1:21 – 22) functions almost as a shorthand summary of the essentials of Christianity: faith as the assurance that God has acted in Christ to save his people, love (“poured … into our hearts by the Holy Spirit,” Rom. 5:5) as the present expression and experience of the restored relationship between God and his people, and hope as the confidence that “he who began a good work … will carry it on to completion” (Phil. 1:6), and that the future, therefore, holds not “wrath but … salvation through our Lord Jesus Christ” (1 Thess. 5:9).”[2]

v.4 “Instead of writing, “We came to you,” the apostle puts the messengers in the background by saying, “Our gospel came to you.” The message deserved foremost attention. Eight times in two letters “gospel” is used to refer to the good news of salvation through Christ. Once the good news is unqualified by any modifier (2:4). Three times it is called “the gospel of God” (2:2, 8-9), God being the author of the Gospel. Twice it is “the gospel of Christ [or our Lord Jesus]” (1Th 3:2; 2Th 1:8), Christ being the topic of the Gospel message. The other two occurrences (1Th 1:5; 2Th 2:14) use “our gospel,” meaning “the gospel we preach.” Paul makes no claim to having originated the Gospel; he claims only to be a staunch proclaimer of the glad tidings from the Father concerning his Son. […] “You know how we lived among you for your sake” draws on the Thessalonians’ innate awareness of what Paul, Silas, and Timothy became while with them, so as to substantiate the sort of inner transformation God had wrought. Throughout the letter Paul carries his readers along with him by such expressions as “you know,” which he uses as a precaution against those who might disagree (cf. 2:2, 5; 3:4). The quality of life shown by the missionaries had in itself been sufficient vindication of their sincerity and of the message they preached. Their attitudes were completely unselfish.”[3]

v.6 “It is not difficult […] to imagine how conversion to Christianity could result in conflict, persecution, and ostracization. Paul takes it for granted that as a result of this social dislocation believers will “suffer” he also takes it for granted that the benefits of being a believer, both short-term (the present experience of the Spirit, membership in God’s people) and long-term (vindication, salvation, the presence of the Lord; cf. 2:19; 4:13 – 18; 5:9 – 10; 2 Thess. 1:5 – 10; 2:13 – 14), far outweigh any suffering that might be experienced (cf. Rom. 8:18, “our present sufferings are not worth comparing with the glory that will be revealed in us”).”[4]

vv.9-10 “Two words are used which are characteristic of the Christian life.  The Thessalonians served God and waited for the coming of Christ.  The Christian is called upon to serve in the world and to wait for glory. The loyal service and the patient waiting were the necessary preludes to the glory of heaven.”[5]

[2] Michael W. Holmes, 1 & 2 Thessalonians, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1996) 48.

[3] Gaebelein, Frank E., Gen. Ed. Expositor’s Bible Commentary CF (Grand Rapids, MI” Zondervan, 1992)

[4] Michael W. Holmes, 1 & 2 Thessalonians, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 1996) 50.

[5] William Barclay, The Letters to the Philippians, Colossians, and Thessalonians, Daily Study Bible Series, Rev. ed. (Philadelphia:  Westminster Press, 1975) 215.

Here is the recommended personal devotions schedule.