Key Verse: 1 Timothy 2:1,2 “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, the we may lead a quiet and peaceable life in all godliness and reverence.”

In the world of Paul’s day, the common thing was to pray to emperors. Many Caesars of that time erected statues of the themselves and required, by law, worship from their people. To pray for an emperor therefore, was a radical and dangerous notion.

There were two critical implications in praying for “kings and all who are in authority”: 1) it implied that kings were not deities, but human, and 2) there was some higher Deity to whom even this world’s leaders were subject and accountable. What’s more, in terms of verse four, these men were just as much in need of salvation as anyone else.

Paul had a high view of prayer. He saw it as a central aspect, both in the life of the church and in the life of nations. He linked it with decisions made “at the top” which would produce “a quiet and peaceable life” in everyday experience. Whether the nation’s leaders were believers themselves apparently was not the issue. The issue was that nation’s welfare was inextricably tied to the prayerfulness or unprayerfulness of the church.

There’s a subtlety in praying for leaders. We don’t always like them or agree with their policies, but we’re to pray for the leader, not for his politics. We’re to pray, “Thy will be done on earth…” In other words, we pray that God’s agenda will be fulfilled–not our agenda, not the leader’s agenda, but God’s. We’re to pray for justice and righteousness. And if we live justly and righteously, we will discover eventually that “righteousness exalts a nation”.

Key Verse: 1 Timothy 1:15 “This is faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.”

Paul is quoting something he, and presumably Timothy, have both memorized–perhaps it’s part of an early Christian creed or hymn: “Christ Jesus came into the world to save sinners.” This “saying”, Paul says, is “faithful and worthy of all acceptance.” You can trust it.

Let’s look at its component parts. The subject of the saying is Christ Jesus. The word “Christ” means “The anointed one”, or, in the Jewish context, “the Messiah”. To this day in Israel, Jewish believers refer to Jesus as “Yeshua ha Meshiach” — He is the One spoken of by Isaiah as “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Is.9:6). The Verb “came” speaks of movement, in this case “into the world”, from the eternal dimension into and onto our temporal earth (see Philippians 2:5-11). This movement is called “incarnation” — God becoming flesh and dwelling among us (John 1:14)/ The infinitive “to save” describes the purpose of the incarnation. Mankind was terminally diseased and unholy, without hope and eternally lost, apart from some redemptive act on God’s part. That’s why God sent His Son. The blood He shed on Calvary’s cross once and for all atoned for our sin. All we must do is confess our need and put our trust in Him.

The final words of the sentence, “of whom I am chief”, tell us that Paul is not speaking merely in theoretical terms. He recognizes his need of salvation, so much so that he sees himself as chief of sinners. There’s no rationalizing of behaviour here. Rather there’s a strong acknowledgement that “all have sinned and fallen short of the glory of God.”

Key Verse: 2 Thessalonians 3:10 “…If anyone will not work, neither shall he eat.”

One commentator entitled verses 6-15 as “Off come the gloves.” Paul very bluntly confronts the members in the Thessalonian church who are living “disorderly and not according to the tradition which [they] received from us” (v.6). The “disorder” is very clear–they’re idle spongers, living off the honest work of others.

Paul refers to the example he, Silas, and Timothy had set, “we [didn’t] eat anyone’s bread free of charge, but worked with labour and toil night and day” 9v.8). They had a strict and consistent work ethic and expected the Thessalonians to have the same. In face, Paul (probably quoting a Jewish proverb) says, “If anyone will not work, neither shall he eat.” Off come the gloves.

He goes on to rebuke “busybodies,” those ubiquitous souls who do everybody’s work but their own; negligent of their own responsibilities but utterly opinionated about everyone else’s responsibilities and/or irresponsibilities. You can spot these types very quickly; in fact, Paul says we are to “note that person” (v. 14) and “not keep company with him.”

But he then compassionately give a wise word. He tells the readers not to over-react. Sometimes displeasure is guilty of overkill, and someone who is a “brother” is given the impression he’s an “enemy” (v.15).

Nevertheless, the point is clear. Commit yourself to productive work. Idleness will smother you. Work will liberate you, both from dependence on others and from the sickness of insignificance.

Key Verse: 2 Thessalonians 2:1, 2 “Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come.”

Paul, Silas, and Timothy heard that the Thessalonian church had been “shaken” by the rumour that the Day of the Lord had already come. They wrote this second letter to allay Thessalonians fears and quash the rumour. They state categorically that the “Day will not come unless the falling way [rebellion–NIV] comes first, and the man of sin [man of lawlessness–NIV] is revealed” (v.3). What they mean has given rise to endless speculation. Over the years, this “lawless” one has been dogmatically identified by would-be interpreters as Mussolini, Hitler, Stalin, and others. And, of course, all these speculations have been proven dramatically wrong. So a strong caution should be encouraged here–avoid vain speculations.

But what can we gather from these words? First of all, remember that Paul was very well educated in the thought of Judaism, which had been deeply influenced by the apocalyptic writing of Daniel (Dan.9:27; 11:36,37; 12:11). Jesus also knew of Daniel’s warnings (Mt.24:15; Mk.13:14) and had incorporated them into His teaching. Secondly, history had seen the rise of despicable despots with aspirations to deity. In Israel’s past, Antiochus Epiphanes had slaughtered a pig in the Holy of Holies; and just twelve years before 2 Thessalonians was written, Caligula had tried to set up his statue for worship in Jerusalem’s temple. The “lawless” one would be someone with similar characteristics–someone who would declare himself God. Thirdly, this band and the accompanying “rebellion” are seen as future realities. Paul doesn’t identify the man nor give a date, and neither should we. But we should be warned–the man and the “falling away” are coming.

Key Verse: 2 Thessalonians 1:5 “…that you may be counted worthy of the kingdom of God…”

Generally speaking, Paul, Silas, and Timothy were pleased with the Thessalonian church. In their estimation, the qualities of they believers there were “evidence that God’s judgment is right” and they were “counted worthy of the kingdom of God” (v. 5 NIV). What was this “evidence”?

First of all, their faith was “growing” (V.3a). Secondly, their love for one another was “increasing” (v. 3b NIV); and thirdly, their commitment was ongoing (especially in the context of persecution, they were “enduring” — v. 4 NIV). Growing faith, increasing love, on-going commitment — these qualities were the “evidence” that the Thessalonians believers were “worthy of the kingdom of God.”

How does faith grow? Simply by input and output. You digest the word and live the word — you take it in and live it out. In other words, you learn and do.

So how does love increase? You practise what you preach. As you ingest the word and live it, you develop a high view of your neighbour  — you seek his highest good. And the more you choose to do what’s right and best for your neighbour, the more your love increases. The love of God is “shed abroad” from you to others.

And how does commitment relate to all this dynamic motion, this growing and increasing? Commitment is the everyday, day-after-day “track” on which faith and love move. It’s closely related to hope; because you have a hope , you have the perseverance and patience to see that hope realized. You have heaven in view, and you follow through.

Key Verse: 1 Thessalonians 5:9,10 “For God did not appoint us to wrath but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him.”

Paul continues his teaching about the return of Christ. He points out the futility of attempting to place a time and date on the Lord’s return. Regardless, there have always been those who have “figured it out” (in terms of attributing numerical values to various Scriptural references arbitrarily, or in terms of some extra-biblical “revelation”), and there have always been those who believe them. History has seen more than a few groups gathered on some mountain top, dressed in white, expecting the return of Christ at a specific time. Every time, they come down off the mountain disappointed and read the Bible. Jesus Himself said we couldn’t  “figure it out,” and Paul says the same thing here. So why do we insist on trying anyway? Jesus will come “as a thief in the night,” says Paul. In other words, it will be a major surprise.

Nevertheless, we are to expect Him at all times. We are to “watch and be sober” (v.6), “alert and self-controlled” (v.6 NIV). Why? Because we are to understand that the Lord’s return won’t be a happy time for all. For those who have not put their trust in Jesus, the Day of the Lord will be a fearful one. If our sin is not covered by the blood of Christ, we will be subject to God’s “wrath.” He is angry at sin, and because He is just and holy, a penalty must be paid — and “the wages of sin is death.”

But for those who are “awake” or “asleep” in Christ, the Day of the Lord will be one of great joy. For we will “live together with Him” — always!

Key Verse: 1 Thessalonians 4: 16, 17 “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be cut up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

In the introduction, we saw the the Thessalonian believers were concerned about their Christian brothers and sisters who had died. Would they, by dying before the return of Jesus, be disqualified from the benefits and glories of that Day of the Lord? Paul writes to dispel their fears and the “ignorance” (v. 13) that has caused this concern (vv. 13-18).

On the basis of the historical act of Jesus’ resurrection, Paul says we have cause to believe that all who put their trust in Him will be resurrected too. Those who have died “in Him” will rise with Him and “God will bring with Jesus” all of these resurrected ones on that Day (vv.13, 14). Those who are physically alive on that Day will also participate, but only after the “dead in Christ” have risen first. That Day will be announced with a heavenly command all who believe in Christ (both “deceased” and “alive”) will “be caught up together…in the clouds to meet the Lord in the air” (vv. 15-17). From that point, the Church will forever be “with the Lord.”

This marvellous truth should bring “hope” (v.13) and “comfort” (v. 18) to all who have loved ones dead in Christ, says Paul. For they’re not really dead at all. No, this is not denial of death; this is triumph over death. Our Saviour has risen — and will we. And He will make sure that when He returns we are all there for the celebration.

Key Verse: 1 Thessalonians 3:9, 10 “For what thanks can we render to God or you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and perfect what is lacking in your faith?”

Paul is speaking like a loving parent here. He obviously gets a lot of pleasure out of seeing a congregation develop, just like all parents do as their baby becomes a walking, talking wonder. Paul had a very high view of churches generally, and especially of his own. Look at 29:19, 20 — “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy.” He speaks of his “intense longing” to see them (2:17 NIV) and says ‘when he could stand it no longer’ (3:1, 4 NIV) he sent Timothy to Thessalonica to see how the congregation was doing. We often say today, of someone who is committed and caring about a project, that he or she has “as sense of ownership”; that is, they feel responsible and accountable. That’s how Paul felt; although he was a travelling missionary, he had a pastor’s heart.

The local church is still the basic material God uses to communicate His anger at sin and His love in Christ. No church, of course, is perfect — that is why it’s easy to find fault. And let’s face it, for some church members, finding fault is a specialty. I wish these fault-finders could hear themselves. In most cases, they are pointing their finger at themselves — after all, if you want to see a hypocrite, try looking in the mirror.

Constructive criticism, on the other hand, is to be welcomed. Why? because the critic offers him or herself as an answer to the problem. Seeing what is wrong, the responsibly say, “What can I do about it? How can I help?” In this way, the pastor is assisted in perfecting “what is lacking” in the faith of his congregation.

Key Verse: 1 Thessalonians 2:13 “For this reason we also thank God without ceasing, because when you receive the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.”

When it comes to religion, we live in a skeptical age, and rightly so. There are more religious systems and philosophies in our world than ever before, all demanding a hearing. There is need for skepticism — a skeptic is someone who says, “I’m not convinced, I’m not sure but I’m open. Convince me.” The main reason for skepticism, of course, is that religious philosophies are, in the final analysis, “the word of men.” And why should we commit ourselves to something that ultimately is nothing other than the machination and construction of some mortal mind? Does that sound arrogant? It is not so in the context of eternal truth. When it comes to the destiny of my eternal soul, I want to be smart. I want to make the right choice.

That is why we need to hear “the word of God.” But how will we know it when we hear it? We’ll know it if I speaks of God made flesh and dwelling among us, “full of grace and truth.” God not only gave us the written word, He gave us the living Word — Jesus Christ, the Son of God, who lived among us, died and was buried, was resurrected the third day, appeared to many eyewitnesses, and ascended to Heaven before witnesses with the promise of His return. And, most God, presented Himself as God’s Son (making Him equal with God), and died for our sin (thereby satisfying God’s wrath). Then He rose again to show us the way to, and the nature of, resurrected life.

We believe in Him. We trust Him. That is why His word “is at work” in us: all because of the Word — Jesus Christ, the Son of God.

Key Verse: 1 Thessalonians 1:3 “We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.” (NIV)

I don’t think I should be dogmatic about this, but what I see in the key verse certainly gives room for some good constructive thinking. Paul commends the Thessalonians Christians for their faith which has produced “work” (probably referring to moral conduct), their love which has prompted “labor” (probably referring to physical toil), and their hope which has inspired “endurance”.

Any theologian worth his salt will tell you that you cannot have faith in God without it affecting your moral behaviour. As you read the Bible, you see that God places eternal value on the human soul. Because it is so valuable, any activity that separates a should from God is called sin. That’s why His Word has much to say about ordering our private lives according to His will. We obey, mainly because we “fear” Him, but also because we love Him.

Why do we love Him? First of all, because He has created us with a profound need and capacity to love; secondly, because He has revealed His love for us in Christ. We love Him because He first loved us. That’s why we labour in good works — not to gain points, but to share the richness of His love with others. Love compels us, and hope inspires us.

And what is our hope? That “God is, and that He is a rewarder of those who diligently seek Him” (Her.11:6). We trust what He has done in Christ and what He has promised us about the future. He is preparing “a place for us” and Jesus is coming back to take us to that place (John 14:3). We have a Father who loves us and is soon taking us to be with Him forever. That’s why we “endure”. Hanging in there makes a lot of sense.

Key Verse: Colossians 4 “Continue earnestly in prayer, being vigilant in it with thanksgiving.”

Paul had a very strong view on prayer. The Greek verb he uses here was also used by an historian (Polybius) in describing the stubborn persistence of a siege. This powerful imagery is not an overstatement — it is merely consistent with the high view scripture has of prayer: “The effective, fervent prayer of a righteous man avails much” (Jas.5:16). But it’s to be something else too.

Prayer is to be the communication of someone who is “vigilant” (or, “watchful”) and “thankful” (NIV). It’s not just to be the crying out of felt needs, but the intelligent expression of alert observation and grateful dependence.

To be alert in prayer means, among other things, to be in touch with the world. Prayer is not an “eyes-closed-get-in-touch-with-my-inner-needs” kind of exercise. Rather, its a “what’s-happening-in-the-world-and-what-are-my-neighbours-needs” kind of of exercise. That’s not to say we don’t include personal concerns in our prayers from time to time. But it is to say that prayer is to be much more than it is for many of u s in reality; prayer is so often an exclusive petitioning on behalf of one person: ourself. What’s more, that self-absorption is also presumptuous — we presume to give God our agenda, expecting him to perform our will.

That’s why gratitude in our prayer is so important. Gratitude says you acknowledge God’s grace, accept your dependence upon Him, and recognize you’re just one of the millions who have embraced His offer of forgiveness for sin in Christ. Most importantly, gratitude is the context in which which we most naturally pray, “Not my will, but This be done.”

Key Verse: Colossians 3:16 “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.”

These are two ways of interpreting “the word of Christ”. The first is fairly straightforward: the word(s) which Christ spoke — His teaching. The other is a bit more complicated but no less probable: the “word” is the prevalent Greek concept “logos”, which referred to the divine essence imminent in the universe and present in the individual soul. Paul uses this concept but gives it teeth, as it were; he personalizes it and calls it, “the Logos of Christ” or “the Logos, which is Christ” (See John 1:1). But both interpretations apply. Both refer to the “substance” of Christian faith: Jesus Christ and Him crucified; and Christ is to dwell in you richly…” The question is “How”?

Here’s how: “teaching and admonishing one another in psalms and hymns and spiritual songs…” Two things stand out here. One is the assumption of Paul that everyone in the church has a responsibility for the spiritual welfare of his brother and sister in Christ (see 1 For. 12:7). The other is a remarkable comment on the richness and depth of early Christian music. Their music was substantial — it was full of lyrical theology and literally taught the people.

A question we should ask whenever assisting the relative value of Christian teaching and music is not, “Do I like the style?” Your personal taste is not the issue. The question is: “Is Christ the substance of this teaching or music, and is it directed to the Lord?” If the answer is “Yes,” then sing with all your heart.