The Amazing Aspects of the Bible (Part 14)

1-2 Thessalonians

Paul's first letter to Thessalonica discusses some of the same themes as many of the other epistles. He reminds brethren that Christians must abstain from sexual immorality and possess their bodies in sanctification and honor. "For God did not call us to uncleanness but to holiness" (4:3-4, 7). It is also the writer's strong desire that God sanctify (the verb form of holy) them completely—not only in their bodies but in their spirits and souls (5:23). Christians have sufficient reasons to rejoice always (5:16) and to pray without ceasing (5:17). Paul does not give 5:15 as a definition of love, but it serves as one: "See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all."

The content of this letter was not intended for skeptics, but Paul provides information that is pertinent to them, as well as to Christians. In showing how true servants of God conduct themselves, he implies that there were some men who were passing themselves off as evangelists who were not. He points out a huge difference between God's true servants and phonies—a genuine preacher is not covetous (2:6). This and other characteristics show the difference between the real and the fake (2:1-13). Paul praises the Thessalonians in this section for their acceptance of his gospel for what it actually was—the Word of God (2:13). He had earlier praised them for their "work of faith, labor of love, and patience of hope" (1:3). Again, the apostle instructs them to prove all things, holding fast to what is good and abstaining from every form of evil (5:21-22).

Paul's constant prayer for the Jews was that they might be saved (Rom. 10:1); he wished that he could be accursed for them, that they might be saved, but such was not possible (Rom. 9:2). However, he knew where the majority of them stood and that they would be lost, if they did not repent (1 Thess. 2:14-16). Some complain about the Christian notion that one can love the sinner but hate his sin. Paul does not directly address that argument, but he is a living example of it.

Although there is a section in 1 Corinthians 15:51-58 that deals with the Lord's return, 1 Thessalonians 4:13-18 provides some specifics as to the order of events that will occur that day. Though Paul was not among the other apostles who heard the promise that Jesus would return in like manner (Acts 1:9-11), he states that Jesus will come in the clouds, and that the dead in Christ will rise first, those alive on the earth at that time arising to join them. These things occur at the sounding of the trumpet—the last trumpet (1 Cor. 15:52).

Apparently someone had the impudence to send these brethren a letter as though it was from Paul (2 Thess. 2:2). They were teaching that Jesus' return was almost upon them, but Paul spends the second chapter of the second letter showing that "the man of sin" must arise first (an intriguing passage). He had already described what would happen at the second coming. The faithful Christians (especially those who had been persecuted) would find rest. The persecutors would be lost. The sobering text explains that two categories of people would be punished with everlasting destruction from the presence of God: 1) those who do not know God, and 2) those who do not obey the gospel. Unbelievers have been warned and shall, therefore, have no excuse for being lost. God's will is that they all might be saved (2 Peter 3:9).

Those who were not willing to work should not eat (3:10). The church was commanded to withdraw fellowship from all those who walked disorderly (3:6). Most sobering is the cause Paul gives for people being lost: They do not have a love of the truth, and the reason is that they enjoyed having pleasure in unrighteousness (2:10-12). It is sad that many are still selling their birthright for a stew of lentils (Gen. 25:34).

1-2 Timothy and Titus

These three letters to Paul's sons in the gospel are rich in detailing the responsibilities of evangelists. Some of Paul's critical instructions to them are:

Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you (1 Tim. 4:16).

Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching (2 Tim. 4:2).

But as for you, speak the things which are proper for sound doctrine (Titus 2:1).

Contrary to what most of the religious community thinks, Timothy and Titus are never called pastors, although Paul gives the qualifications for that work. In 1 Timothy 3:1-7 and Titus 1:5-9, Paul sets forth those characteristics that qualify a man to be a bishop (overseer), who is also called an elder (presbyter) or a shepherd (pastor). Paul also explains that God has appointed men to take upon themselves the role of leadership (1 Tim. 2:8-15). Critics of Christianity who want to confound denominationalists should use these passages to show that they do not believe what the Scriptures teach on these subjects. They appoint women in leaderships roles and have a "pastor" system that is authorized nowhere in the New Testament.

Paul warns against false teachers, such as Hymenaeus and Alexander, from whom Paul had withdrawn fellowship because they had suffered shipwreck concerning the faith (1 Tim. 1:19-20), and again Hymenaeus, this time with Philetus, who were teaching that the resurrection was already past (2 Tim. 2:17-18). Paul warned Titus of the teachings of certain Jewish Christians who subverted "whole households, teaching things which they ought not, for the sake of dishonest gain" (1:11). Paine was critical of the "priests" and their greediness for gain, but he does not detest it any more than Christians who have been plagued by such men from the beginning of the gospel being preached. Sadly, some have always supposed that "godliness is a means of gain" (1 Tim. 6:5). Another apostle also noted that "through covetousness shall they with feigned words make merchandise of you" (2 Peter 2:3, KJV). How true it is that "the love of money is a root of all kinds of evil" (1 Tim. 6:10).

Paul's humility is seen in calling himself the chief of sinners (1 Tim. 1:15). He warns against what is "falsely called knowledge" (6:20) and says that God "desires all men to be saved and to come to the knowledge of the truth" (2:4). One truth that many have lost sight of is that there is "one Mediator between God and men, the Man Christ Jesus" (2:5). Neither Mary nor those who have departed from this earth can mediate for us. Timothy had made the good confession of Jesus being the Son of God in the presence of many witnesses (6:12). Truly, Jesus is "the King of kings and Lord of lords" (6:15).

Paul's second letter to Timothy not only says that the Holy Scriptures made him "wise for salvation" but that all "Scripture is given by inspiration of God"; they are "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (3:15-16). Skeptics like Thomas Paine would have us believe that God created the world but then provided none of these things for us that we might know how to live. Who can believe it? Because Paul had lived according to the revealed Scriptures, he knew he would receive "the crown of righteousness," which is available to "all who have loved His appearing" (4:8). One wonders what Paine had confidence in when he faced death.

Those who, for any reason, reject the gospel will have no excuse: "For the grace of God that brings salvation has appeared to all men" (Titus 2:11). Religion has always had its share of hypocrites, who have "a form of godliness" but deny its power (2:3:5), while true religion has always taught mankind to deny "ungodliness and worldly lusts." Instead, Christians are to "live soberly, righteously, and godly in this present age" (Titus 2:12), which is also a sign that mere men did not pen the Scriptures; the majority of mankind would have voted for morality that is less stringent and confining.

Paul makes it clear that Christians are not saved (initially) by works of righteousness (Titus 3:5). But he also warns that we must "be careful to maintain good works" (v. 8). In fact, Jesus redeemed us as "His own special people, zealous for good works" (Titus 2:14). People are saved, however, "through the washing of regeneration and renewing of the Holy Spirit" (Titus 3:5), which is a reference to being baptized as instructed by the Holy Spirit.

Philemon

This brief epistle is one of a personal nature to Philemon, a beloved brother, whose slave (Onesimus) had run away from him. For whatever reason, the rebellious servant ended up in the city of Rome, where Paul was imprisoned. Onesimus searched out Paul and became a Christian. Paul is writing this letter to Philemon to tell him of the good news of this servant's conversion and to ask him to forgive him for running away; Paul gently pleads for Philemon to allow Onesimus to serve him while he is in Rome. Paul suggests that all that had happened might be God's providence (15).

Hebrews

As previously mentioned, the purpose for this letter is to show the superiority of Christ and His testament over Moses and his covenant. The book explodes with this very thesis:

God, who at various times and in different ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high (1:1-3).

Jesus does have all authority now (Matt. 28:18; John 12:48; 1 Peter 3:22), and He was (and is) the express image of God (John 1:1-3, 14). Furthermore, Jesus did what the Law could not do; He tasted death for everyone (2:9) and made one sacrifice for sins forever (10:12). He is the perfect High Priest, because He "was in all points tempted as we are, yet without sin" (4:15). Therefore He can help us (2:18).

Again, however, the Holy Spirit teaches us what we need: "For the Word of God is living and powerful…" (4:12). Something else that is designed to be powerful is faith, which is not a purely intellectual exercise. The "faith" chapter (Heb. 11) clearly defines the concept as that which is expressed in obedience. Abel, Enoch, Noah, Abraham, Moses, and many others lived by faith, which is seen in their accomplishments. By contrast, the Israelites did not walk by faith, and for that reason they died in the wilderness (3:7-4:2).

As important as Colossians 3:17 is Hebrews 7:14, which also teaches that all that Christians do and teach must be authorized by God. "For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood." In other words, God had never authorized members of the tribe of Judah to be priests; He had only authorized those from Levi to serve Him in that capacity. Jesus, therefore, could not be a priest while on the earth. The Law, however, was nailed to the cross (Col. 2:14), and Jesus is a priest after the order of Melchizedek (Heb. 7:11-17).

Hebrews endorses the idea of Christians submitting to those who are over them in the Lord (13:7, 17) and encourages all to offer "the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name," as well as doing good and sharing (13:15-16), but much of the letter contains warnings against falling away, as the following passages show:

Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? (2:1-4).

But exhort one another daily, while it is called 'Today,' lest any of you be hardened through the deceitfulness of sin (3:13).

And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account (4:13).

Not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins (10:25-26; cf. 27-31).

"Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him" (10:38).

See that you do not refuse Him who speaks. For if they did not escape Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven…. For our God is a consuming fire (12:25, 31).

James

Just as those warnings show the possibility of the Christian being lost, so James closes with that same sentiment:

Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins (5:19-20).

However, most of the book contains practical advice that even the skeptic could utilize, such as: "Therefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath" (1:19). A lengthy section about the control of the tongue also profits all mankind (3:1-12). Who can dispute that the tongue "is an unruly evil, full of deadly poison" (3:8)? James also describes the value of humility (4:6-10).

The author shows how the process of sin works (1:12-15) and contrasts that with the fact that every good and perfect gift is from above. He affirms that God does not change: there is no variation with Him—not even a shadow of turning (1:17; cf. Heb. 13:8). In this fact the Christian can take comfort, knowing that God will keep His promises.

A tremendous section is included on the relationship between faith and works. James is not speaking of works of righteousness but works in the sense of obedience. He clearly states that "faith by itself, if it does not have works, is dead" (2:17). "For as the body without the spirit is dead, so faith without works is dead also" (2:26, cf. v. 20). The only time that "faith only" appears in the New Testament is in 2:24: "You see that a man is justified by works, and not by faith only."

Despite these clear declarations, many groups persist in teaching that salvation is by "faith only," thus leaving them vulnerable to the charge that they do not themselves believe the Bible. Some might claim that faith is one thing and works is something entirely different, but James answers: "Show me your faith without your works, and I will show you my faith by my works" (2:18).

How important is it to be right with God? Both the skeptic and the believer alike should give serious consideration to these words of truth: "…whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away" (4:14). We do not know who, but it is certain that thousands of people who are alive on earth will be gone tomorrow (many of them unexpectedly). Therefore, today is the day of salvation (2 Cor. 6:2) and the only time we have to do what is good for our souls.