A Healthy Church

Facebook is an amazing thing! As of January 2014, the company boasted more than 1 billion active monthly users, which means that nearly one out of every 6 people on the globe is connected to Facebook. Many people check their Facebook page as their first task in the morning and their last task at night. Facebook has so woven its way 147into the fabric of this world that, for many people, to imagine their lives without it would be difficult if not downright impossible. Arguably, the success of Facebook is directly attributable to the innate human craving for relationships. Of course, you might wonder just how meaningful relationships can be via the medium of social media. Yet, for millions of people, Facebook is the place to which they go to connect with others.

For those who serve as pastors, Facebook has afforded an opportunity to see their church members on their turf. What you see can sometimes be quite enlightening. For instance, what you see via a Facebook post on Saturday may be very different from what you see at church on Sunday mornings. Through photos, posts, and personal musings, you now have the opportunity to see others just as they are. Sometimes I wonder if people actually realize that what they post online is available for the world to see! Still, Facebook allows people just to be themselves—so what you see is what you get.

Let's turn this thought to the church. If someone could look into the inner workings of your church, what would they see? I'm not talking about what you want them to see; I'm talking about what they would really see. In other words, if your church posted "real pictures" on its Facebook page, what story would those pictures tell? Churches are just like people. There is the "real you," and then there is the "you" that you want others to think you are. In the same way, there is your real church, and then there is the church that you want others to think you are.

The purpose of Paul's instruction in 5:12-22 is straightforward: he desires for the Thessalonians to be a "real church." After taking them on a journey from present to future and from earth to heaven (4:13-5:11), you can imagine how easy it would be for them to want to absorb all of this. But without missing a beat, Paul quickly brings them back to earth by reminding them that they have lives to live and a mission to pursue. He dives right in by giving them practical instruction about everyday living in the body of Christ. In this passage Paul probes no deep theological mysteries nor does he unveil any prophetic utterances. In fact, he does not even address worship styles, building architecture, or dress codes; instead he gets right to the heart of the church—its interpersonal relationships and its internal devotion. How much do you love one another, and how much do you love God?

The Value of Healthy Relationships

1 Thessalonians 5:12-15

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Someone has said that church would be easy if it weren't for people. While in a humorous way that might be true, with all joking aside, if it weren't for people, there wouldn't be church. But the fact remains that when you bring people together with varying personalities, styles, likes, and preferences, problems are sure to ensue. Have you stopped to consider that the church is the only institution on earth where a person has to admit how bad they are before they can actually join? Paul reminds the Corinthians of just what a miracle the church really is:

Given the checkered past of the church's constituency, that the church is able to accomplish anything is no small feat. Yet despite its many people and the challenges they bring, Jesus still guarantees the church's success (Matt 16:18). However, for the church to accomplish its mission outside of its walls effectively, it must first be healthy inside its walls. And one of the key factors affecting the internal health of the church is how God's people relate to one another. With this in mind, Paul shows the Thessalonians two specific areas within the church where proper interpersonal relationships are essential: how the leaders view their calling, and how the people relate to one another.

Leaders Who Take Their Calling Seriously (1 Thess 5:12)

God has woven into the fabric of life the need to have leaders. From marriages and sports teams to corporations and churches, leadership is essential. Without leadership, marriages suffer, sports teams lose, corporations flounder, and churches fail. Leadership makes life better.

If ever a group of people needed bold leaders, the Thessalonians did. Facing persecution from without and searching for answers within, this infant church needed guidance. Since Paul knew that he would not always be there to answer their questions and to calm their anxieties, 149he urges the Thessalonians to follow the leadership of "those who labor among you and lead you in the Lord" (5:12). This statement implies that pastors had already been appointed and were presently leading the Thessalonian church (cf. Titus 1:5). Paul reminds them that a healthy relationship between pastor and people is essential for the church to do its work and accomplish its mission. However, for these relationships to work, each group had to understand its specific role within the church. He begins by highlighting the responsibilities of the pastor: he works, he leads, and he teaches.

A pastor works. Concerning those who lead, Paul writes, "Now we ask you, brothers, to give recognition to those who labor among you and lead you in the Lord and admonish you" (5:12). The Greek word translated "labor" means "to exert energy to the point of weariness or fatigue." It implies that a pastor is not afraid of sweat and hard work. He is not in it for paychecks, perks, or a nine-to-five job. In fact, his ministry is not a job—it's a calling. And his calling is his life and passion. Speaking to a group of potential pastors, Charles Spurgeon described such a calling:

If any student in this room could be content to be a newspaper editor, or a grocer, or a farmer, or a doctor, or a lawyer, or a senator, or a king, in the name of heaven and earth, let him go his way; he is not the man in whom dwells the Spirit of God in its fullness, for a man so filled with God would utterly weary of any pursuit but that for which his inmost soul pants. If on the other hand, you can say that for all the wealth of both the Indies you could not and dare not espouse any other calling so as to be put aside from preaching the gospel of Jesus Christ, then depend upon it, if other things be equally satisfactory, you have the signs of this apostleship. We must feel that woe is unto us if we preach not the gospel; the word of God must be unto us as fire in our bones, otherwise, if we undertake the ministry, we shall be unhappy in it, shall be unable to bear the self-denials incident to it, and shall be of little service to those among whom we minister. (Spurgeon, Lectures, 26-27)

Paul's life was a living testimony to the kind of passion required of those in ministry. He practiced what he preached in the presence of the Thessalonian Christians. Take note how he described his personal work ethic: "For you remember our labor and hardship, brothers. Working 150night and day so that we would not burden any of you, we preached God's gospel to you" (2:9). Look at the vocabulary Paul employs to describe his ministry: labor, hardship, and work. Although he had a right to live off the gospel, he chose instead to provide his own financial support by working as a tentmaker so as not to burden the churches (Acts 18:3). And as Phillips suggests, Paul most likely worked on tents during the day and then turned around and preached the gospel all night (Phillips, Exploring 1 and 2 Thessalonians, 139). No pastor would ever make such a commitment if he were not sure of and passionate about his calling.

A pastor leads. Paul's reference to those who "lead you" (5:12) suggests that pastors assumed a significant place of responsibility within the Thessalonian church. The word translated "lead" has several potential meanings. It could mean "to preside, lead, and direct" or "to protect and provide." It is difficult to know exactly which meaning Paul had in mind. However, the word is used four times in Paul's instruction to Timothy concerning elders within the church (1 Tim 3:4, 5, 12; 5:17). Three of those usages refer to an elder "managing" (leading) his family. The fourth usage is in 1 Timothy 5:17 where Paul speaks of an elder as a "leader" of the church. While it is possible that Paul has in mind to protect and care for the church, the more likely meaning is that just as elders must lead and direct their families, so also they have the unique calling to preside over or direct the affairs of God's church. Regardless of how this leadership is exercised, we know that is not to be done in a dictatorial manner. Peter makes this clear:

Paul underscores this sober responsibility by emphasizing that all pastoral leadership must be done "in the Lord" (5:12). Beale describes the significance of this prepositional phrase:

This position of authority is not to be performed in a dictatorial or sinful way, but the elders are over the rest of the believers in the Lord. Their authority can be exercised only in so far as the Lord has given them authority to act.... Church leaders are not autonomous sovereigns but represent Jesus' 151authority. They are commissioned by Christ to carry out their oversight of the flock according to his will and not their own. (Beale, 1-2 Thessalonians, 160)

A pastor admonishes. The third pastoral responsibility that Paul identifies is admonishment. The Greek word translated "admonish" means "to put in the mind" or "to warn." Paul uses the same word again in 5:14 to refer to the Christian's response to those who are unruly in the church. The word carries with it the idea of confronting a sinful habit or warning against a bad behavior. Interestingly, admonishment is always closely tied to the work of preaching, teaching, and applying scriptural truth (Col 1:28; 3:16).

Correcting inappropriate behavior and confronting sinful attitudes is indeed one of the tougher aspects of ministry. Still, pastors have the solemn responsibility to address these things when they are present. Paul's charge to "preach the word" (2 Tim 4:2 ESV) involves more than just encouraging and instructing; it also involves correcting. The word translated "preach" or "proclaim" is used more than 60 times in the New Testament. The word connotes the image of a herald who has been given the task of announcing a king's message. Because the message comes directly from the king himself, the herald is expected to proclaim the message as given. Such an image says much about the weighty responsibility of the pastor. When God's laws are broken, His Name is misrepresented, or the purity of His church is threatened, the pastor's responsibility is to speak the truth. God-called men have a God-given mandate to proclaim His message. They must have the courage to confront sin and correct behavior.

With the pastor's responsibilities to the people established, Paul will now turn his attention to the people's responsibilities to the pastor. The leadership of even the most gifted shepherd proves impotent if the sheep are unwilling to follow. But as F. F. Bruce rightly notes, this is not a one-way street. Pastors and people have a mutual responsibility to honor and respect each other. Bruce writes,

It will make for the effective life and witness of the church and for peaceful relations among its members if its leaders are recognized and honored and their directions followed. The corollary of this is that the leaders should be the kind of people who deserve to be recognized and honored by their fellow Christians. (F. F. Bruce, 1 and 2 Thessalonians, 120)

People Who Love One Another Devotedly (1 Thess 5:13-15)

152For God's people to expand the breadth of their influence on the world, they must first grow in the depth of their love for one another. Jesus said it this way: "By this all people will know that you are My disciples, if you have love for one another" (John 13:35). For the Thessalonian church to continue its vibrant ministry outside the walls, the church needed to remember not to neglect loving those inside the walls. Paul turns his attention to this matter by addressing two very important relationships in the church: people to pastors, and people to people.

People to pastors (5:13). In one sentence the writer of Hebrews offers an important insight into the nature of Paul's exhortation to the Thessalonians:

In this statement we see a vivid picture of both the pastor's responsibility to His people and the people's responsibility to the pastor. Under the watchful eye of God, a pastor leads, keeps watch over, and joyfully cares for his church. Likewise, out of obedience to God, the people follow, respect, and honor the leadership of their pastor. Anyone who has experienced the friction created by poor pastor-people relationships will recognize the damage that such conflict can cause to the testimony of Christ and His church. At the same time, anyone who has experienced a healthy pastor-people relationship will testify to the joy and unity that it has brought to the church. Paul's focus is on the latter. He thus encourages the people to respond positively to their shepherd by recognizing his calling, respecting his work, and resting in his leadership.

Recognize his calling. As we have noted above, those who have been called to lead God's church shoulder a significant weight of responsibility. Because of the nature of their calling, the church must recognize these leaders for the strategic work that they do on its behalf. To this end, Paul instructs the church to give them proper "recognition" (5:12). The word carries a more profound meaning than simply to acknowledge what the pastor does; it means that the church should know and value who the pastor is. Albert Barnes illustrates how the church should view their leader:

153They should not regard him as a distant man, or as a stranger among them.... They are to "know" and regard him as their spiritual teacher and ruler; not to be strangers to the place where he preaches the word of life, and not to listen to his admonitions and reproofs as those of a stranger, but as those of a pastor and friend. (Barnes, Notes, 56)

Barnes makes a very important point. The pastor-people relationship in unhealthy churches often takes on the unfortunate "us against him" mentality. God did not design His church to function in that environment. While there is no certainty that any such problems existed in Thessalonica, the context does seem to indicate that Paul was trying to prevent any such occurrence (see 5:13b). Nothing destroys a church's witness like contentiousness. Regardless of who is to blame for such "us against him" posturing, such an attitude seldom leads to a positive outcome for the future of that church.

Although it is impossible to prevent completely, pastors can still do much to create an environment where contentiousness is minimized. If they desire for people to know and value them, then pastors must take the time to get to know and value their people. In an effort to keep a "holy distance" from their people, pastors might find themselves in the unfortunate position of being isolated from them. This is never a good thing. In fact, it is contrary to the calling of a pastor. Peter reminds pastors that they are to be attentive shepherds who lovingly guide, feed, and care for their sheep (1 Pet 5:2). You cannot care for your sheep if you do not spend time with your sheep. And if you do not desire to spend time with sheep, then you better not be a shepherd. You cannot shepherd God's people if you don't share your life with them (2:8).

Respect his work. According to Paul, pastors must be regarded "very highly in love because of their work" (5:13). I. Howard Marshall notes that such honor is granted "not because of any qualities which they may possess due to birth or social status or natural gifts but only on the basis of the spiritual task to which they are called" (Marshall, 1 and 2 Thessalonians, 148-49). Because of the nature of their calling, pastors are to be held in the highest honor. One might wonder how many congregations actually view their pastors in this way. Furthermore, one might also wonder what would happen if they did. The results might be surprising. A number of years ago Our Daily Bread featured an article titled, "Getting Rid of the Pastor." Apparently, some members of a local congregation approached another pastor to seek advice about how to 154get rid of their pastor. Seeing through their request, this pastor offered them the following wise counsel:

Look your pastor straight in the eye while he is preaching and say "Amen!" once in a while. He'll preach himself to death. Pat him on the back and tell him his good points. He'll work himself to death. Rededicate your life to Christ and ask your minister for a job to do. He'll die of heart failure. Get the church to pray for him. Soon he'll become so effective that a larger church will take him off your hands. (Richard DeHaan, Our Daily Bread, July 2003)

Admittedly, respect must be earned. Nevertheless, churches have the responsibility to esteem their leaders not because of title or status, but "because of their work." However, even if a pastor does not receive the respect that his calling deserves, he must still treat his people with the dignity and respect that they deserve. John Phillips shares this powerful insight from the life of William Carey:

When William Carey was aboard ship on his way to India, he was surrounded by peers of the realm and diplomats, the high British officials who ruled the Indian subcontinent. He was looked upon as a nobody. One snobbish individual sneered at the missionary, "Just a shoemaker, aren't you, Carey?" he said disdainfully. "No sir," replied William Carey. "I am not a shoemaker. I am only a cobbler." Nobody knows the name of that civil servant, but the whole church honors William Carey. (Phillips, Exploring 1 and 2 Thessalonians, 139-40)

Pastors would do well to remember that the final evaluation of their ministry has nothing to do with how people treated them and everything to do with how faithfully they fulfilled their calling by loving their people.

Rest in his leadership. The logical outgrowth of a church that loves and respects its pastor is "peace" (5:13b). Again, we cannot be certain that Paul saw potential conflict on the horizon. Even if no immediate issues were pressing him to pen these words, it did not preclude the possibility of such issues arising in the future. Either way, Paul desired nothing more than for the Thessalonians to be at peace with one another. Their young church was the target of enough opposition from the outside—why would they manufacture their own conflict 155on the inside? Internal conflict only breeds unrest and turmoil (1 Cor 1:10-13; Titus 3:9-11). When we work toward healthy relationships and mutual respect, the result is peace and rest (Ps 133:1-3; John 17:21; Rom 12:10-18; Col 3:12-15).

People to people (5:14-15). For pastors and people to get along is one thing, but it is an entirely different thing for people within the church to get along. Far from the homogeneous exclusivity of a country club or civic organization, the church is a melting pot of ethnic diversity, various socio-economic statuses, and very opinionated people. A recent Forbes.com post listed the "job" of a pastor as the fifth toughest leadership role in America (Asghar, "Ranking"). A senior pastor who was interviewed in the post made the following insightful statement about his role:

You're scrutinized and criticized from top to bottom, stem to stern. You work for an invisible, perfect Boss, and you're supposed to lead a ragtag gaggle of volunteers towards God's coming future. It's like herding cats, but harder. (www.Forbes.com, Feb. 25, 2014)

Anyone who has ever served in ministry can appreciate both the candor and the humor of his statement. Added to the diversity of people within the church are the challenges associated with keeping all of those people on the same page. Without a doubt, it is a formidable challenge to lead a "ragtag gaggle" of volunteers to accomplish a common objective.

Paul knew the high stakes that were involved in establishing a vibrant church in Thessalonica. He also knew that for the church to share the love of Jesus with a lost city, the people first needed to reflect His love in their relationships with one another. Doing this would require that they learn how to navigate the waters filled with problem people within the church. It's easy to love the people with whom you agree, but special grace and wisdom are needed to deal with those who bring challenges to the unity of the fellowship.

Warn the irresponsible. Paul begins this next series of exhortations with a note of urgency. He writes: "We exhort you brothers: warn those who are irresponsible" (5:14). His use of the word exhort indicates that this is more than a simple request. You'll recall that previously he "asks" (not exhorts) them to give proper recognition to their leaders (5:12). The word ask is not a word of urgency but a word of request. Although the difference between these two words is subtle, it is significant. On 156one hand, Paul "asks" the church to pursue healthy relationships with its leaders, but on the other hand, he "exhorts" them to deal swiftly with certain people within the fellowship. It seems that although the issue of showing proper respect for leaders is important, the matter of dealing with problem people in the church is urgent. Clearly he implies that, if left unchecked, these people had the potential of negatively impacting the testimony of the church. Pretending that problem people are not in the church does not make them go away. Unfortunately, the path of least resistance is often the path that will eventually bring the most resistance. Still, many churches learn this lesson the hard way by not taking the time to confront the carnal or to comfort the hurting. The biggest threats to the health and well-being of a church often come from within and not from without.

The word translated "warn" is not unfamiliar to us. Paul used the same word to describe one of the functions of pastors/elders (5:12). The Greek word can mean "to reprove, admonish" or "to caution." However, it is usually used in reference to confronting sin or correcting behavior. Paul instructs the Thessalonians to warn the "irresponsible." The only other time this word is used in the New Testament is in 2 Thessalonians where Paul writes,

Although we cannot be certain as to the precise identity of these individuals, likely Paul has in mind the lazy busybodies who were meddling in everyone's business. The word irresponsible pictures a soldier who steps out of line and behaves in a disorderly manner. Based on the meaning of the word, perhaps Paul simply had in mind any church member whose ungodly behavior was threatening the unity and integrity of the church.

Today, the "irresponsible" take on many forms—from the gifted pew-sitter who never gets involved, to the opinionated busybody who criticizes everyone. These are the ones who threaten to withhold their tithe when they get upset, seek to undermine the authority of their 157leaders by stirring up dissension, refuse to use their spiritual gifts while critiquing those who do, and show up for business meetings but not for worship. Since the irresponsible have the potential to undermine God's work and to divide the fellowship, they must be warned. Considering the danger that these individuals posed to an infant Thessalonian church, we can see why Paul urgently exhorted the church to deal with these people.

Comfort the discouraged. Serving alongside the irresponsible were the "discouraged" (5:14b). This word most likely refers to one who is worried, fainthearted, or fearful. In this sense, the discouraged would be the antithesis of the irresponsible. The irresponsible would be those overly self-confident individuals who clamor for attention; whereas the discouraged would be those who lack self-confidence and choose to remain on the fringes. Perhaps these people were once busily serving the Lord but have since allowed life's pressures to steal their joy and stifle their passion. The Thessalonians were facing the pressures of persecution from the outside (3:2-4) and the pain of grief on the inside (4:13-14). Given these challenges, likely there were more than a few discouraged Christians in the fellowship.

Discouraged people need to be comforted (5:14). The Greek word translated "comfort" means "encourage." According to Paul, helping discouraged people is not that difficult. Often all they need is a simple word of encouragement. Concerning this, Swindoll offers a helpful suggestion about the gift of encouragement. He writes,

This gift may be wrapped in an affirming word, a gentle touch, a smile, or a shoulder to lean on. It may simply be our presence. Too often we isolate ourselves; like strangers in an elevator, we feel uncomfortable even making eye contact or speaking politely to one another. In the family of God, though, these things must be different. Let's free ourselves to touch one another, particularly the [discouraged], who need to know someone cares. (Swindoll, Contagious Christianity, 81)

Regardless of how we choose to help those who are hurting and discouraged, we have the responsibility both to rejoice with those who rejoice and to weep with those who weep (Rom 12:15).

Let's consider for a moment how this might play itself out in your church. Suppose your church is pursuing a new church plant in a neighboring town or city. The majority of the congregation is on board and 158ready to go. However, there are a few members who express their doubts about the plan. You might hear them say something like, "We really don't have the money or resources to fund this project." Or, "We have tried this before and it failed." Most would respond by summarily dismissing both them and their comments and would choose to move forward with their own plans. We might even be tempted to rebuke them for being stubborn or divisive. While moving forward despite their opposition may be necessary, it would not be right for the church to ignore these people in the process. Perhaps these individuals are not being divisive at all. Instead they may be among the discouraged. Maybe they have been burned in the past by a similar decision in a previous church and fear that it could happen again. Or maybe there is some other issue holding them back. Whatever their reason, it could be that their opposition has less to do with the plan itself and more to do with their own personal hurts, struggles, and faithlessness.

Church work is sometimes messy because you must deal with people, and people bring baggage to church. All people are products of past hurts, present struggles, and future fears. Sometimes they are able to overcome these, but sometimes they get the best of them and they become discouraged. If the church is to be a place where everyone can be real, then you must remember that sometimes people need encouragement. Not every person who asks questions or expresses doubts is being divisive. We would do well to remember that sometimes people ask questions with a stated reason even though a different but genuine reason lies in the background. These stated public reasons are not always the same as the internal private ones. Sometimes the real reason behind a question is a person's internal struggle with doubts, hurts, or fears. Rather than running such a person over in an attempt to get the work done, we must be willing to roll up your sleeves, get our hands dirty, and spend some time "comforting the discouraged." Hence, as Hiebert notes, Paul challenged the Thessalonians to deal with their discouraged members accordingly:

These timid, discouraged individuals needed to be encouraged, cheered up, stimulated, helped along. They did not need to be warned and rebuked like the idle, but rather needed to be encouraged through the use of helpful words to continue the battle for the Lord. (Hiebert, 1 and 2 Thessalonians, 252)

159Help the weak. In comparison to those who are discouraged, the "weak" are those who lack strength. Although Paul may be referring to physical weakness (Phil 2:26), more likely he has in mind spiritual weakness (Rom 14:1-6). Paul instructs the church to "help" them ("lay hold of" or "hold firmly to"). The city of Thessalonica was no place for the spiritually faint of heart. So the spiritually strong were encouraged to stand alongside those who are spiritually weak. As Michael Martin so aptly puts it, "The church should support these 'weak' brothers as beloved fellow strugglers, not desert them as ignorant or unimportant stragglers" (Martin, 1, 2 Thessalonians, 178).

Be patient with everyone. If Christians are going to take seriously their responsibility to warn the irresponsible, comfort the discouraged, and help the weak, then they are going to need to be "patient" (5:14c). The word patient means to "have a long fuse." The patient person is someone who does not "blow up" easily when dealing with challenging circumstances or difficult people. Patience is one of those virtues that, though knowing its importance, you struggle to put into practice. We often demand patience in how others respond to our shortcomings and then lack patience in how we deal with theirs. As damaging as unruly, discouraged, and weak believers can be to a church, a spirit of impatience will only make matters worse. Patience is one of God's attributes. The prophet Joel describes this divine attribute: "[God] is gracious and compassionate, slow to anger, rich in faithful love, and He relents from sending disaster" (Joel 2:13). These words do not mean that God will allow sin to go unpunished; nor do they suggest that God will fail to hold sinners accountable. They do mean, however, that God has a "long fuse" and is controlled or restrained in His response to sinners (Exod 34:6; Num 14:18; Ps 86:15; Jonah 4:2; Nah 1:3; Rom 2:4). Since we have been redeemed by Jesus Christ and adopted into God's family, we ought to reflect our heavenly Father in everything, including our patience in dealing with one another.

Refuse to retaliate. Of all the admonitions in this section of Paul's letter, the one that we may find the toughest to obey is found in verse 15: "See to it that no one repays evil for evil to anyone, but always pursue what is good for one another and for all." Interestingly, Paul directs this admonition to the entire congregation. Considering the context in which Paul makes this statement, it is not difficult to see why he had the entire church in mind. One of the most difficult aspects of church life is learning how to get along with one another. While we may 160rightly expect that all Christians will love one another, this is sadly not always the case. Unfortunately, people within the church are capable of inflicting great hurt on other Christians. Everyone faces the very real possibility of being hurt by a fellow church member. The irresponsible may enjoy their irresponsibility, the discouraged may find comfort in their discouragement, and the weak may have no desire to grow strong. Despite our best intentions to help, some simply do not want our help and may even resent us for getting into their business. Sometimes this resentment is expressed through anger, slander, gossip, or even false accusations.

How then are we to respond when we become the object of another person's resentment or anger? Here is where Paul's command enters the picture. We must pursue only what is good for everyone. Period. He says nothing about this pursuit being contingent on whether or not we think someone deserves your kindness. We must resist the urge to fight fire with fire by repaying evil with evil. We cannot control how others treat us, but we can control how we respond to them. We must do our part and then trust God to do His part. As Paul told the Romans,

The Importance of Personal Devotion

1 Thessalonians 5:16-22

Paul moves the discussion from the Thessalonians' interpersonal relationships with one another to their spiritual relationship with God. He gives a series of eight imperatives directed at each member's personal devotion to God. All these imperatives are stated in the present tense, calling for continuous action. Because they are in the imperative, they are clearly meant to be commands and not suggestions. Therefore, these are not habits that the Christian is to practice occasionally; these are identifying characteristics that mark a Christian's life. Paul underscores this fact when he asserts, "For this is God's will for you in Christ Jesus" (5:18b).

Joyful in Outlook (1 Thess 5:16)

161For many Christians the command to "rejoice always" is perplexing. Christians like to talk about such biblical truths but often struggle to put them into practice. Given life's hurts, pains, and sorrows, one may legitimately question how a person could possibly always rejoice. The answer is not as difficult as it may appear. Joy is not something that we work on; Joy is something that we live in. We are able to experience constant joy because of the presence of God's Spirit in you (Gal 5:22). Our joy is never generated from the outside in but always from the inside out.

Persistent in Prayer (1 Thess 5:17)

The command to "pray constantly" has also been the source of misunderstanding and confusion. Does Paul mean that you should always be praying—like 24/7? Or is he suggesting that you memorize written prayers and recite them incessantly, as is the practice of some religious groups? What is at the heart of this imperative? We know that Paul does not have in mind that Christians should be praying at every single moment of the day. This, of course, would be impossible. We can also be sure that Paul is not advocating the "vain repetitions" of memorized prayers. The Bible condemns such a practice (Matt 6:7 KJV). When Paul commands that we pray, we are to keep on praying—earnestly, passionately, and expectantly. Jesus commands you to pray in this way:

Mark Batterson explains why God wants you to pray in this way:

God has determined that certain expressions of His power will only be exercised in response to prayer. Simply put, God won't do it unless you pray for it. We have not because we ask not.... The greatest tragedy in life is the prayers that go unanswered because they go unasked. (Batterson, Circle Maker, 17)

If we truly expect that God will answer our prayers, then we had better learn to pray with such tenacity and persistence that we allow nothing to hinder us from bringing even our boldest requests to God.

162The fact that Paul commands us to pray in this manner reveals two significant truths about God. First, God wants to hear from you. Let that thought soak in for a moment. The God of this universe wants to hear from you. On the basis of your relationship with Jesus Christ, you have been granted an all-access ticket into His presence (Heb 10:19-22). Second, if God expects that you will ask Him for things, then it follows that He has the ability to give you what you ask. In fact, He has the ability to give you more than you ask (Eph 3:20). Think about your most pressing needs, your most formidable opponents, or even your most out-of-reach dreams. If God desires that you bring those matters before Him, then you can be sure that He has more than enough ability to do something about them. As Jeremiah so aptly puts it,nothingis too difficult for our God (Jer 32:17).

Grateful in Attitude (1 Thess 5:18)

At first blush this appears to be a very unusual command. Given how tough life is, we might wonder how it could even be possible for a person to give thanks for everything. While we may concede the need to give thanks for some things, we would certainly question the legitimacy of giving thanks for all things. When we read the verse carefully, however, we might be surprised to learn that Paul says we are to "give thanks in everything" and not for everything. This imperative speaks more about our perspective toward life than it does about our attitude toward our circumstances. To obey this command we must keep the big picture in view, and to keep the big picture in view we must understand how God's providence works.

J. I. Packer defines providence as

The unceasing activity of the Creator whereby, in overflowing bounty and goodwill, He upholds His creatures in ordered existence, guides and governs all events, circumstances and free acts of angels and men, and directs everything to its appointed goal, for His own glory. (Packer, "Providence," 990)

Calvin states it a little more succinctly when he writes,

For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare everything that befalls us? (Calvin, 1 and 2 Thessalonians, 297)

163Only God could take the thousands of details of a person's life (some good and some bad) and weave them into the beautiful tapestry of His perfect plan. From the human perspective, many of life's occurrences—especially the painful ones—appear to have little intrinsic value. However, if we had God's perspective, we would be able to view each of these details in a different way. Providence affirms that no detail is irrelevant or insignificant. God is using everything for our ultimate good and His everlasting glory (Rom 8:28). Hence, to "give thanks in everything" is to affirm our resolute belief that God is overseeing every detail of our lives. Paul, by no accident, concludes this verse by reminding us that such an attitude is "God's will for you in Christ Jesus" (5:18b). What more could please the heavenly Father than for Him to know that we trust Him so much that we are willing to live each moment in a constant state of thankfulness?

Sensitive to the Spirit (1 Thess 5:19)

With this imperative concerning how we respond to the Holy Spirit, Paul turns from commanding the Thessalonians what they should be doing in verses 16-18 to what they should avoid (or stop) doing (vv. 19-20). In the first three imperatives he places an emphasis on the manner in which the action is to be performed:alwaysrejoicing,constantlypraying, and in everything giving thanks. In these next two imperatives he places an emphasis on the subject being discussed: as for the Spirit, do not stifle Him; and as for prophecies, do not despise them.

Paul's command, "Do not stifle the Spirit," could be translated, "Do not put out the Spirit's fire." The Greek word translated "stifle" is used in several places in the New Testament to speak of putting out a fire (Mark 9:48; Heb 11:34). In a very simple but straightforward manner, Paul is commanding the church to avoid any activity that will thwart the Spirit's work. By using the present tense, Paul directs this injunction squarely at a specific issue in the Thessalonian church. What exactly Paul has in mind is the subject of much discussion. Some see Paul's command directed specifically toward members of the Thessalonian church who were frowning on their fellow church members for exercising certain gifts of the Spirit (cf. 1 Cor 12-14). In this sense, Paul would be admonishing them not to stifle the Spirit's activity as He manifested His work through those gifts. Those who adopt this view also see a close connection between this verse and Paul's discussion about prophecy in the verse that follows. While such an argument is intriguing, no information 164in hand indicates that this was an issue in Thessalonica. We might surmise that if Paul had in mind the need to address a major issue relating to the gifts of the Spirit, he would have addressed it in such a way as to leave no question, just as he did with other issues that troubled the church (4:13-18). It makes sense then to see this imperative as a general admonition to live a Spirit-filled life. Perhaps this command relates directly to the first three imperatives in verses 16-18, as Marshall suggests:

It is ... possible that the specific commands ... were needed because the church was not sufficiently open to the inspiration of the Spirit.... Paul wanted them to experience more joy in the Lord. They needed the power of the Spirit to build them up. (Marshall, 1 and 2 Thessalonians, 158)

Marshall is indeed correct. Incessant joy, persistent prayer, and genuine gratitude are all evidences of the Spirit's work.

Obedient to Scripture (1 Thess 5:20)

Walter Kaiser notes that prophecy can mean either "foretelling" or "forth-telling." The former speaks to the specific function of the prophet who predicted the future activities of God. The latter speaks to ongoing activity of the prophet who spoke as "a preacher of righteousness to his generation and his culture" (Kaiser, The Christian and the Old Testament, 128). More than two thirds of all prophetic activity in the Bible is forth-telling rather than foretelling.

Paul's reference in this imperative is most likely a rejection of the preached word. To what extent they were "despising prophecies" cannot be determined with certainty. Paul may even be attempting to prevent this from happening rather than to correct something that was already happening. Perhaps some thought that those with the gift of preaching were receiving too much attention. Or maybe the presence of false teachers led them either to abandon preaching altogether or to minimize its importance. Whatever the issue, Paul did command them to place a high value on the proclaimed word. But for whatever reason, they were not valuing the preached word as they had been taught. This fact is evident by Paul's use of the word despise (5:20). This word has the sense of "treat with contempt" or "look down on." Paul never taught the church to treat prophesies with contempt, but he did challenge the church to "test" them (5:21). He knew that the health of the church 165would ultimately be determined both by its commitment to preach and by its desire to honor God's Word. Although written more than 30 years ago, Walter Kaiser's sobering words are as relevant today as when they were first written:

It is no secret that Christ's Church is not at all in good health in many places of the world. She has been languishing because she has been fed, as the current line has it, "junk food"; all kinds of artificial preservatives and all sorts of unnatural substitutes have been served up to her. As a result, theological and Biblical malnutrition has afflicted the very generation that has taken such giant steps to make sure its physical health is not damaged by using foods or products that are carcinogenic or otherwise harmful to their physical bodies. Simultaneously a worldwide spiritual famine resulting from the absence of any genuine publication of the Word of God (Amos 8:11) continues to run wild and almost unabated in most quarters of the Church. (Kaiser, Toward an Exegetical Theology, 7-8)

The church will only be as strong as its commitment to preach, teach, and obey Scripture.

Committed to Discernment (1 Thess 5:21-22)

Paul brings this section to a fitting conclusion by highlighting the need for proper discernment. He commands the church to put everything to the test. The word translated "test" means "examine closely for the purpose of determining authenticity." Some of its many uses in the New Testament include testing to see what pleases the Lord (Eph 5:10), testing to evaluate the genuineness of faith (2 Cor 13:5; 1 Pet 1:7), and testing to determine the nature of God's will (Rom 12:2). Paul may very well be referring to testing the various "prophecies" that were circulating among the Thessalonians (2 Thess 2:1-2; see also 1 Cor 12:10). If this is the case, then he is commanding them not to dismiss such messages summarily but to evaluate their truthfulness carefully. Calvin agrees with this view when he writes,

Paul ... prohibits them from condemning anything without first examining it ... [and] he admonishes them to exercise judgment, before receiving what may be brought forward as undoubted truth. (Calvin, 1 and 2 Thessalonians, 300)

166While there is much credence to this view, seeing Paul's statement as a command to put everything to the test seems best. For the believer, all of life must be viewed through the lens of Scripture. Before making any decision, accepting any teaching, choosing any course of action, or setting off in any direction, the first question that every Christian must ask is, What does the Bible say? Those things that prove to be "good" must be embraced. Those things that prove to be "evil" must be rejected (5:21-22). The word translated "stay away" has the sense of "abstain or hold oneself away from." Paul used the word when he instructed the Thessalonians to "abstain" from sexual immorality.

Conclusion

For the local church, the principles set forth in this passage are more than just practical—they are indispensable. Imagine what the church would look like if its people obeyed these commands to confront, comfort, encourage, and help one another. God has called His people to develop deep and meaningful relationships with one another. He desires for the church to be more than a superficial gathering of people; He desires for the church to be a family—a family devoted to one another and to Him. For a family to function properly each member must do his or her part. Paul taught that God's family includes both horizontal responsibilities (people to people) and vertical responsibilities (people to God). When those within the church embrace their responsibilities at least three things will happen:

• Its leaders will take their calling seriously (5:12-13).
• Its members will love one another genuinely (5:14-15).
• The entire church will love God devotedly (5:16-22).

Reflect and Discuss

1. Why does Paul command the church to give recognition to those who serve as pastors? How should people respond to their pastor?
2. According to this passage, what are the responsibilities of the pastor?
3. Why do you think that people within the church are reluctant to develop meaningful relationships with one another?
4. What does Paul mean by "warn those who are irresponsible"? What do "irresponsible" people look like in today's church? What would be the consequences of ignoring their existence?
5. 167Describe the difference between the "discouraged" and the "weak." Why are many people reluctant to come alongside and help those in these categories?
6. Why did Paul conclude the section on interpersonal relationships by admonishing the church not to "repay evil for evil"?
7. Why do you think that so many Christians struggle with finding joy in life? What can they do to experience joy and to express gratitude?
8. Explain how the Christian can practice the command to "pray constantly."
9. What are some ways that the church is guilty of neglecting the importance of preaching the Word of God?
10. What are some practical ways Christians can obey the command to "test all things"?