First Thessalonians 5:12-28

Testimony Toward Christian Leaders

While First Thessalonians unfolds many great doctrinal revelations, it closes with a very practical note. First, the general theme of our testimony is presented. What do others see in our Christian life? In verses 12-13 the rather unusual point of view is presented concerning our testimony toward those who are our spiritual leaders. Paul exhorts them in these verses: “We beseech you, brethren, to know them which labour among you, and over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.”

There was an unusual situation in this church at Thessalonica, arising from the fact that the church had been in existence only a few months. Every member of this church was a new convert. Some of them had probably been saved on the same day, or in the same week. God had taken this church and had called out a few of their number to be leaders. They had not had any seminary or college or Bible institute training. All they had was what Paul had given them and what the Spirit of God had taught them in the days and weeks which followed. But God had put His hand upon some to be teachers and leaders, and some overseers of God’s people. Paul’s message to this Thessalonian church is, “Give recognition to those who have the gift of leadership.”

It is naturally difficult for two Christians who start out the same way and have come from the same background to recognize that one is better than the other as far as administering the Lord’s work is concerned. Some may have said of a leader, “Who is he to take the place of leadership in the church?” Paul is telling them to recognize people according to their ministry, not for what they are, but for what they are doing as ministers of the Lord. Thus Paul writes: “I ask you,” or “beseech you, brethren, to know them which labour among you”—to know them in the sense of respecting them. He refers to the leaders as those “who are over you in the Lord.”

Christians are all alike in the sense that both the clergy and laity are on the same level. But the Bible also teaches that we do not all have the same gifts. Some can teach; some can administer; some can help; some can pray. There is a difference in the opportunity and the way in which we serve the Lord. If a believer has gifts of teaching and of being a leader, other members in the church should recognize that and respond to these gifts and the exercise of them which God has given. The Thessalonians were exhorted to do this, and to accept the admonition given to them by those who teach.

In verse 13 Paul exhorts, “to esteem them very highly in love for their work’s sake.” How carefully Paul expresses it! He does not say: “Accept them because they are unusually fine looking, or because they are well dressed, or because they have such fine gifts of oratory.” There were many things, no doubt, that were commendable about those leaders, but that was not the point. They should be esteemed because of the work they were doing. In other words, when we recognize that God is using a man, it is in the end a recognition of God and His sovereign choice, of divine grace and gifts, and not of the man himself. The glory must remain with God even though we recognize the instrument. We are to esteem them highly for their work’s sake. While God expects us to be discerning and not to accept that which is contrary to the Word of God, any criticism should be in love and for the furtherance of the work of God. We are very definitely taught that we should esteem God’s servants, even the humble ones, very highly for their work’s sake.

Then Paul adds, “And be at peace among yourselves.” The relationship of recognizing leadership to peace is a very obvious one. It is impossible for any work of God to be run by everyone. There must be someone who is responsible for different parts. It is possible to have too many cooks in the kitchen. That is also true in the work of the Lord. We can have too many people trying to run the church. We should recognize leaders and pray for them, at the same time being willing to follow the leadership that is given. Peace among ourselves requires also that each person do his own work and not the work of someone else, responding to the plan and program as God has led in it.

Testimony to Christian Brethren

In verses 14-15 our testimony toward our Christian brother is discussed. Paul encourages them and commands, “Brethren, warn them that are unruly.” The word used here for warn is the same word used in verse 12 for admonish. It is the idea of warning in a sense of instructing or admonishing them, encouraging them to do that which is right. We are to admonish those who are unruly, who are not cooperating in the work of the Lord, who are doing the wrong thing. Apparently they had trouble even in that day with people who did not get in line and do the thing they ought to do. Then Paul also told them to “comfort the feebleminded,” as we have it in the Authorized Version, or, better translated, “to comfort the feeble in spirit,” or “the weak spirited.” There are some who are discouraged very easily. Perhaps they have an inferiority complex and they need much encouragement. All of us have had the experience in life of being very discouraged at times and when someone spoke an encouraging word it helped us a great deal.

We are also to support the weak. The weak here apparently refers to weakness in our spiritual life. Some Christians are just weak, that is, they are easily led astray. They have not learned to lean upon Christ to support them, and to help and encourage them. In this church of young Christians, they were exhorted by Paul to support the weak and at the same time commanded to “be patient toward all men.” While some must have specialized treatment when it comes to patience, there is not a Christian living who does not need to have a little patience administered to him at times. Do not expect anyone to be perfect, but have a little patience whenever it is required. “Be patient toward all.”

In verse 15 a great Christian principle is stated: “See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.” Someone has said that there are three standards: first, the standard of the heathen wicked world which does evil in response to good; second, there is the attitude of the so-called cultured world which is to do good toward those who do good to them; third, there is the attitude of Christian faith to do good to them who do evil to us. This is contrary to the natural man; it is contrary to natural ethics, but it is according to the Word of God. The Thessalonian Christians are admonished here not to pay back evil for evil, not to try to get even, not to take things into their own hands. They were being persecuted for their faith and were having a hard time. How easy it would have been for them to “get even,” as we say. But Paul said, No, that is not the Christian way. The Christian way is to take evil and respond with good. Certainly that is what God has done for us. God has surely shown His love particularly for those who have trusted in Christ. God has taken the evil which resulted in the crucifixion of Christ, and in response to our sins God has done us good. He has given us grace and salvation. He has given us hope in the Lord Jesus.

Our Testimony Toward God

In verses 16-23 the third aspect of our testimony is presented, our testimony toward God. Our testimony toward those who minister over us was considered in verses 12-13, and our testimony toward our Christian brethren was discussed in verses 14-15. Now the most important of all — our testimony before God— is examined. The world can see only our outer life, but God really knows what we are doing. He knows our hearts, our attitude, and the real character of our spiritual life. Paul raises the ultimate question of all, “What does God think about us?” In answer to that question, he gives the most simple and yet profound exhortation to be found anywhere in the Word.

In verses 16-18 three exhortations are grouped together. It is not as clear in the English as it is in the Greek New Testament. In verse 18 it begins, “This is the will of God in Christ Jesus concerning you,” and it seems clear from the Greek that these three commands—“rejoice,” “pray,” and “give thanks”—are summed up as a unit, as combining the will of God. Here is Christian testimony in relation to God in a very concise statement. What are these three things?

Rejoice Evermore

First, in verse 16 the command is given, “Rejoice evermore.” This verse is the shortest verse in the Bible. Some think that “Jesus wept” (John 11:35) is the shortest, and in the English it is. In the New Testament in Greek, 1 Thessalonians 5:16 is the shortest verse in the Bible. It contains two words and they are short words, whereas in the original for “Jesus wept” there are three words and they are longer words. Even though it is the shortest verse in the Bible, it certainly says a great deal.

One of the amazing things about the Word of God is that it can say so much in a few words. Suppose that all that was known about a Christian was that he rejoiced evermore. How much would you know? You could be sure that he was genuinely saved. The world may have its pleasure, but it knows nothing of rejoicing evermore. For the Christian who is living in the will of God, there is the possibility of rejoicing evermore. It shows that a person is living in the realm of faith, trusting the Lord. Does that characterize our lives as God knows our lives? Consider the simple sin of murmuring as recorded in the Book of Exodus and other books which tell of Israel’s journey from Egypt to the promised land. God punished them severely for their murmuring. They complained about the same things which we are apt to complain about: our food, our drink, our circumstances. Here we have the opposite to murmuring, that Christians should rejoice evermore.

Pray Without Ceasing

The next verse is, “Pray without ceasing.” What does it mean to pray without ceasing? Does it mean to stay on one’s knees twenty-four hours a day? No, our Lord did not do that, and Paul did not either. Then, what does he mean by praying without ceasing? It means, first of all, that Paul maintained his stated times of prayer. Daniel prayed three times a day. When the decree was given that he should not do it, what did he do? Did he stop? Did he cut out one of them? Or did he close the windows? No, he went right on faithfully, three times a day. He continued in prayer without ceasing. He went right on praying at his stated times. It represents the fact also that we are always in touch with God. Certainly two friends can be in the same room and be in harmony and fellowship one with the other, even though they may not be talking with each other all the time. Paul is saying, “Do you want a really rich experience? Begin a walk of fellowship with the Lord, not only at stated times of prayer, in which you bring all your needs to the Lord, but also the unbroken walk of communion — praying without ceasing.”

In Everything Give Thanks

In verse 18 Paul adds the third exhortation, “In everything give thanks.” Put these three things together. “Rejoice evermore. Pray without ceasing. In every thing give thanks.” There is no easier or a more simple recipe for a happy Christian experience. What does it mean, “In every thing give thanks”? It does not necessarily mean for everything give thanks. It means this: that in every circumstance of life, no matter where God puts you, no matter what your difficulties are, in those circumstances you can thank God for all He has done for you. You may be praying earnestly that He will change your circumstances. You may be praying for victory. You can thank God that in it all you will be victorious in Christ. So in everything give thanks. This recipe, of course, is the will of God, as we have it stated so plainly here, “this is the will of God in Christ Jesus concerning you.”

Quench Not the Spirit

In verses 19-22 there is a further admonition. These four verses relate to the first command of this section, “Quench not the Spirit.” This tremendous doctrine in a word is this: When Christ went to heaven He sent the Holy Spirit. On the Day of Pentecost every true believer in Christ was indwelt by the Spirit. Ever since, whenever a person really trusts in Christ as his Savior, the Holy Spirit comes into his mortal body and makes it a holy sanctuary, a temple of God. The Holy Spirit is there to minister to us. He is there to teach us, to guide us, to direct us, to rebuke us, to show us the way to unfold the Scripture, to give us joy and peace and love, and to transform our lives and our character and our experience. How manifold are the ministries of the Holy Spirit! Yet, you and I have within us under the providence of God the capacity to quench or stifle the Spirit. Sometimes we see Christians who we know are saved, but their lives do not reflect the fragrance of the presence of God. What is wrong with them? They are resisting the Holy Spirit. What is it to quench the Spirit? It is just saying “no” to God. We should instead always be saying, “Yes, Lord.”

In thus yielding to the Lord, the Thessalonian Christians were told they should, first of all, not despise prophesyings. Further, they were to “prove all things; hold fast that which is good.” In other words, everything they heard was not necessarily prophesied. They had to distinguish between truth and error, even as we do today. They had to hold to what was good and put away that which was bad. In verse 22 Paul summed up what it means to quench not the Spirit, “Abstain from all appearance of evil,” or, as it is better translated, “Abstain from every form of evil.” We have the broad statement that regardless of what it is in our life that may be contrary to the will of God, it should be taken out of our life.

Complete Sanctification

In verse 23, in conclusion, Paul contemplates the time when we are going to be perfect in the presence of God. In a word, it is the truth that God has set us apart to holy living. It does not mean that we are perfect now. Paul was not perfect; John was not perfect. It does mean that we should be holy, belonging to the Lord. “The very God of peace sanctify you wholly,” that is, in every respect. He continues, May “your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” The word whole here refers to the parts of our natural life: our spirit, our soul, and our body. Each of these three parts should be preserved holy to God and be used by God. That means that everything we are belongs to the Lord—our physical bodies, our spiritual or intellectual life, and our psychological or natural life.

In verse 24 Paul reminds us, “Faithful is he that calleth you, who also will do it.” No one can sanctify himself. God has to set us apart as holy to Himself, and the great truth here is, “Faithful is he who is going to do this.”

Verse 25 is a very understandable exhortation. Paul writes: “Brethren, pray for us.” We need prayer. It takes prayer and the work of the Holy Spirit to accomplish any true work for God. After this appeal, Paul closes with a greeting to all the brethren. He charges them to have the epistle read. He was conscious of the fact that this was the very Word of God. Finally, he concludes with that great benediction: “The grace of our Lord Jesus Christ be with you. Amen.” As Paul wrote this to the Thessalonian Christians, so may the grace of God, His favor, His enablement, be made real in all our lives.

Questions

1. What should be the relationship of Christians to Christian leaders and how does this relate particularly to the Thessalonian church?

2. What should characterize our testimony toward our Christian brethren?

3. What should characterize our testimony toward God?

4. What should characterize our rejoicing, prayer, and giving of thanks?

5. What is meant by the command: “Quench not the Spirit” and what does Paul include as evidence of it?

6. What does Paul mean by his prayer that God will “sanctify you wholly”?

7. Who does the sanctifying?

8. What is Paul’s final request?

Second Thessalonians 2:1-12

The Rise of False Teaching

The second chapter of 2 Thessalonians is one of the great prophetic chapters of the Scripture. No other chapter in the entire Bible covers precisely the same points of revelation that are given here.

The occasion for the new revelation was the rise of false teaching in the Thessalonian church. Because of their persecutions, some of the Thessalonians had begun to wonder whether they were not already in the Day of the Lord, the predicted time of divine judgment. If so, they realized that they were already in the time of tribulation, from which they had been promised deliverance in 1 Thessalonians 5. In answer to this false teaching, Paul not only gives them assurance that they are not in this period, but he also gives them definite signs, the character of which cannot occur while the church is still in the world.

In the opening verses of the chapter, this problem is considered: “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.” Practically all scholars agree that a better translation of the closing phrase is, “that the day of the Lord is now present.” In other words, they had been taught by someone that they were already in the Day of the Lord, that this fearful period of divine judgment had already overtaken them. This troubled them because it was not what Paul had taught them earlier.

The Alleged Revelation

The false teaching that had come to them by one of the three methods is mentioned in verse 2, by “ spirit,” “word,” or “letter as from us.” Some of them had claimed that the Spirit of God had revealed this to them as a special revelation. Paul flatly contradicts this as a teaching of God. He also denies that he had sent any word orally to this effect.

Further, he declares that he had not written it to them in a letter, “nor by letter as from us.” Apparently, they had received a forged letter which claimed to be from the Apostle Paul, teaching that they were already in the Day of the Lord. He said in effect, “I did not write such a letter.” The letter, if it was written, must have been a forgery. The teaching that they were then in the Day of the Lord is therefore labeled as false doctrine and their fears of being in this awful period are shown to be groundless.

What Is the Day of the Lord?

In order to understand the nature of the error Paul is correcting, it is necessary to define what is meant by the “day of the Lord.” This expression is found often in the Bible. In a word, it is the period of time predicted in the Scripture when God will deal directly with human sin. It includes the tribulation time preceding the second advent of Christ as well as the whole millennial reign of Christ. It will culminate in the judgment of the great white throne. The Day of the Lord is therefore an extended period of time lasting over one thousand years. This is brought out in the events included in the Day of the Lord, presented in connection with the study of 1 Thessalonians 5.

Our present time is a day of grace. God is not attempting in our day to deal directly with human sin. He may impose judgment in some cases; but there are many wicked people who flourish, who have health and wealth; they may succeed in business, even though they are not Christians and are not honoring the Lord. The Lord is not attempting to straighten that out now. This is a day of grace. The purpose of God in this day is to proclaim His grace, that souls may be saved by trusting in Christ and receiving God’s gift of grace.

In the Day of the Lord, however, God will deal directly with human sin. The Scripture clearly presents the fact that the Day of the Lord is a day of divine judgment upon the world. In the Day of the Lord Christ will rule with a rod of iron over the entire earth (Ps. 2:9; Rev. 2:27). He shall administer absolute justice (Isa. 11:1-9). In that day also Israel will be regathered (Isa. 11:10-12) and brought into the blessed peace of the millennial kingdom (Zeph. 3:14-20). In a word, there is a time of divine judgment coming, the Day of the Lord, in which God will deal directly with this wicked world.

Were the Thessalonians Already in the Day of the Lord?

The question which faced the Thessalonians, however, was whether their present sufferings were evidence that they were in this predicted period. Paul is answering this question in effect, “No, you are not going to enter that period. The Lord will come for you first.”

In order to make this particular doctrine clear, some of the things that occur at the beginning of the Day of the Lord are revealed. Because these events had not taken place, it demonstrated that the Day of the Lord had not yet begun.

The Thessalonians could not be in the Day of the Lord because certain things had to happen first. Accordingly, Paul writes in verse 3: “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.”

The Predicted Departure From the Faith

Two things are mentioned in verse 3 as necessarily occurring before the Day of the Lord and the time of judgment can begin. The first thing that is mentioned is “the falling away,” and the word translated literally is “the apostasy,” which means a falling away or a departure in a doctrinal sense. Our English word apostasy comes from the very Greek word used here. Paul is writing them, then, that this Day of the Lord cannot come until there is a widespread departure from the true faith in God. Some have understood this “departure” to be the departure of the church itself—that is, the rapture. If so, it would definitely place the rapture before the tribulation. Most expositors have understood it as doctrinal departure, that is, apostasy.

At the time 2 Thessalonians was written there were, no doubt, some errors in the church, but there was no apostasy in the ordinary sense of the term. The churches were still true to the Lord. Paul is declaring that the Day of the Lord cannot come until there is a departure from the faith first. The Scriptures speak often of this coming apostasy. In 2 Timothy 3:13, it is revealed: “Evil men and seducers shall wax worse and worse, deceiving and being deceived.” Again in 2 Timothy 4:3-4, it is declared: “The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” The Scriptures, then, predict that before this time of judgment can come, there must come first a turning away from true faith in God on the part of the professing church.

In the twentieth century the situation is entirely different than it was for the Thessalonian church. Today there is widespread apostasy. The sad fact is that there are many who are not preaching the true gospel and, moreover, are denying the central doctrines of our Christian faith. Some are teaching that Christ is only a man, that He did not rise from the dead, that salvation is not through His shed blood, and that He is not coming again. They deny that the Scriptures are the Word of God, and turn instead to some other forms of teaching. To a certain degree, apostasy is already here.

The Coming of the Man of Sin

The Scriptures indicate, however, that this present stage of turning away from the truth is just the beginning. It will culminate in that period called the Day of the Lord. The record declares that “that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition.” In other words, apostasy which today is general is going to become specific. It will be headed up in the particular person mentioned here as the “man of sin” or a man of lawlessness—a man who is opposed to God. He is called “man of sin” because this is his chief characteristic. Just as we refer to Christ as the “man of sorrows” because He was a man who had endured much sorrow, so this person is a man of sin. His very life is characterized by blasphemous sin against God.

The verses which follow describe the nature of that sin: “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Many believe that this is a reference to the future world dictator, the beast out of the sea of Revelation 13. Others believe it is a reference to the false prophet (Rev. 13:10-18; 19:20), who is associated with him. In either case, the apostasy is embodied in a man who has not yet appeared. The Day of the Lord, therefore, could not have come because this evil person has not yet been revealed.

In verse 5 Paul adds this word: “Remember ye not, that when I was yet with you, I told you these things?” One of the remarkable facts about the Thessalonian church was that Paul had taught them so much in so short a time. When Paul came to Thessalonica, there was not a single Christian there. When he left Thessalonica after only three weeks of ministry, a small church had been formed. He had not only led them to Christ, but he had taught them some of the deep things of the prophetic word. Now he reminds them of it. Paul writes: “Remember ye not, that, when I was yet with you, I told you these things?”

The Restrainer

In verse 6 another reason is given why they were not in the Day of the Lord: “And now ye know what withholdeth that he might be revealed in his time.” The “he” refers back to this man of sin. The statement of verse 6 declares that there is something holding back the revelation of this man of sin. An obstacle is in the way which had to be removed before the Day of the Lord could begin.

In verses 7-8 the explanation is given: “For the mystery of iniquity doth already work: only he who now letteth will let [or as is translated in modern English, ‘He who now restrains will restrain’], until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”

The “Wicked” one in verse 8 is another reference to the man of sin. He can be revealed only when that which restrains his manifestation is taken away.

What is being referred to in this passage as the one who restrains? In verse 6 the restrainer is described as an indefinite thing, “that which withholdeth” or “that which holds back.” In verse 7 the restrainer is described as “he”—“only there is one that restraineth now, until he be taken out of the way” A.S.V.). The record seems to imply that this must be a person, but who is this person? Expositors have had a good deal of difficulty deciding just what is meant. Even the best of Bible scholars who honor the Word of God do not necessarily agree on the identity of the restrainer. Many explanations have been offered.

One interpretation is that the man of sin was Nero, the Roman emperor. He was so evil that he was restrained by Seneca until Nero contrived to have Seneca put out of the way. Then, of course, Nero was released and could do as he pleased. He burned many Christians at the stake and brought much persecution on the church. But evidently this explanation is not correct. The things which should follow the Day of the Lord, such as the second coming of Christ, have not occurred since. The man of sin could not have been Nero and the restrainer could not have been Seneca.

One honored scholar says the restrainer is Satan—that Satan is the one who is restraining evil. His idea is that Satan is holding back evil in its true character and that restraint will be removed in the time of the tribulation and then sin will be revealed in its true picture. There may be some truth in the fact that Satan does not always manifest sin in its real nature, as he is sometimes “transformed into an angel of light” (2 Cor. 11:14). Certainly the Bible does not teach that Satan actually restrains sin. The Bible from Genesis to Revelation teaches exactly the opposite. Satan is revealed as doing all the evil he can. Furthermore, Satan is not taken away during the tribulation when evil reaches its peak. This interpretation, likewise, is not correct.

Another very popular explanation is that the restrainer refers to the law and order which came out of the Roman government. The Roman government was evil in many ways, but it did preserve a certain amount of law and order. Adherents of this view visualized the removal of law and order in the tribulation period with the result that restraint of evil is taken away. They believe that the wicked one will be revealed then and sin will be brought out into the open. But this explanation is also inadequate. While the Day of the Lord is a very evil period, it will be a period of rigid government. There will be regimentation in that day such as we in America have never known. A government permit will be required to go to the grocery store and buy, and a government permit will be needed before one can sell. Government will not be removed in the tribulation. Human government will reach its peak of authority and power during this time. This explanation does not seem to fit the passage either.

The Restrainer Is the Holy Spirit

Who is it, after all, that really restrains sin? The answer found in the Bible is that God is the one who restrains sin. In Genesis 6:3 it is declared that the Spirit of God was restraining sin in the days of Noah. It was predicted that instead of striving with sin God would judge it in the flood.

In the Book of Job it is recorded that Satan wanted to afflict Job, but God had built a hedge about him. Satan testified that he was restrained by God from trying Job. When Satan accused Job of serving God because God had been so good to him, God took down part of the hedge and permitted Satan to take away all of Job’s property and all of his children in one day. He left Job only his wife and his own life. When the Lord called Satan’s attention to Job’s faithfulness in affliction, Satan said it was because God had preserved Job’s health. Then God permitted Satan to afflict Job’s body, but not to take his life. Satan then brought severe physical affliction upon Job, and Job was in torment in his body. But in it all Satan could not go any further than God permitted him. Satan was restrained by God Himself.

It would not be possible for any believer to do any work for God if it were not for God’s protecting hand. It is God who restrains. God may use varying means. He may use the government which maintains a certain amount of law and order. In the end, it is God who does it. It is God who provides protection for the Christian.

More specifically, in this present age it is the Spirit of God who provides protection. As it is revealed in Genesis 6:3, the Spirit of God strives with men and opposes Satan and his program and his hatred of the children of God.

While the Holy Spirit has always worked in times past, on the Day of Pentecost the Spirit of God came in a special way. Christ, who had always existed and was always present in the world, came into the world, was born of the Virgin Mary, and in a special sense left the world when He ascended and went back to heaven, even though He said, “Lo, I am with you always.” So also the Spirit of God came on the Day of Pentecost and now indwells the church and is present in the world. The Spirit will return to heaven at the rapture.

The most natural explanation of the taking away of the restrainer is to identify this particular action with the time when Christ will come to take out His church. If the Spirit of God indwells the church and the church is taken out of the world, then the Spirit of God will also be taken out of the world. This does not mean that the Spirit will not continue working in the world in some way; but it will mean a reversal of Pentecost. Just as the Spirit came on Pentecost, so He will leave when Christ takes the church out of the world.

The very removal of both the church and the Spirit from the world will release the world to sin as it never has before. The presence of believers in the world exerts a great influence upon the wicked world. Christians who have stood for civic righteousness and law and order will no longer be in evidence. For the time being at least, there will be no one except unsaved people to run government. The net result will be that evil will be manifested beyond anything known in the history of man. The “mystery of iniquity” is, of course, already working as mentioned in verse 7, but the Holy Spirit is now restraining sin until He is taken away at the translation of the church. When this occurs, it is revealed in verse 8 that “then shall that Wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”

There are, then, three good reasons why the Day of the Lord and the tribulation time could not have begun in the time the Thessalonians lived: first, the apostasy had not come; second, the man of sin had not been revealed; and, third, the Spirit of God had not been taken away. In a large sense, those unfulfilled conditions are still true today. While there is apostasy in our midst, the man of sin has not been revealed, and the Holy Spirit has not been removed. All of this constitutes real evidence that the tribulation time has not come and that it cannot come until Christ comes and takes His church home to glory.

The Character of the Man of Sin

In verse 9, there is continued revelation of the man of sin. He is described as one “whose coming is after the working of Satan with all power and signs and lying wonders.” The principle that is expounded in Scripture is that Satan works by limitation. He wants to be like God. As God has described in His Word that Christ and Christ alone can rule the world in peace and righteousness, and has proved the deity of Christ by the many miracles which He performed, so this man of sin will be Satan’s man even as Christ is God’s man. He will be promoted in the world and assume the role of a superman. He will be set forth as the outstanding leader who can bring the world out of its difficulties. His power will come from Satan himself and Satan will enable him to perform certain signs and lying wonders. They will not be on the same plane as the miracles which Christ performed, but he will be able to do what will seem to be supernatural. The world will say of him, “Who is like unto the beast?” (Rev. 13:4).

In the verses which follow, the working of Satan is described as accompanied “with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness” (vv. 10-12).

Unbelievers Will Be Deceived by Man of Sin

The Scriptures teach clearly that many will be deceived and will not receive Jesus Christ as their Savior. The man of sin will come as a substitute in place of Christ and people who resisted Christ and did not receive Christ will flock in great numbers to follow this evil character. This will come to pass, of course, in the time of the great tribulation. All of this is declared to be a judgment from God. Men will be deceived and perish “because they received not the love of the truth, that they might be saved.” “God shall send them strong delusion.” But how can God deceive a person? The answer is given in the context.

First of all, it is clear that those who are deceived had opportunity to receive Christ, but they did not do it. There seems to be a principle of divine justice here that when a person turns away from the truth God allows that one to be led off into error. So often when people depart from the truth it is because they have resisted the Spirit of God as He sought to lead them into the knowledge of the Word of God. So it will be in that day. Those who have turned away from Christ will turn instead to this false leader and thus believe a lie instead of believing the truth.

Some understand from verse 11 that if a person in this present age of grace hears the gospel and does not receive Christ as Savior, then when Christ comes and takes His church home to glory these will find it impossible to be saved after the church is translated. It is unlikely that a person who rejects Christ in this day of grace will turn to Him in that awful period of tribulation. But the usual principle of Scripture is that while there is life there is hope. It is possible, though very improbable, that a person who has heard the gospel in this present age of grace will come to Christ after the rapture. The Scriptures definitely teach that God will send strong delusion to those who do not believe after the church is gone. God will judge their hearts, and if they deliberately turn away from the truth He will permit them to believe a lie. They will honor the man of sin as their god and as their king, instead of acknowledging the Lord Jesus Christ. The result will be “That they all might be damned who believed not the truth, but had pleasure in unrighteousness” (v. 12).

The Destiny of Unbelievers

The awful destiny of those who turn away from the Lord Jesus Christ is presented in verse 12 so clearly. It is a sad fact that many today will not receive Christ. They are indifferent and turn away without trusting Him. It is so common that Christians often fail to realize how desperate the condition is of one who hears the gospel and turns away. The choice is not an unimportant alternative. Men are actually determining their eternal destiny. The person who turns from Christ finds himself in a path of total hopelessness. He is headed, as the Scriptures make very clear, into eternal punishment.

The Urgency of Preaching the Gospel

This solemn truth should give to us all a sense of the urgency of our day to tell people about Christ. The great majority of people who are within the sound of the gospel today will not heed and turn to Christ. It is very evident that these will flock after this false leader and, instead of believing in Christ in that awful time of the tribulation, they will believe a lie and go on to their eternal damnation. But in this day of grace Christians have a real commission. The climactic days of the Day of the Lord will not come until Christ comes for us first. While we wait we certainly should be challenged by the Lord to give our hearts and lives to Him. As God enables us to proclaim the gospel, the message should be sent forth that Christ loves those who are lost and died for them, that He is able to save if they will come to Him. Christians need not fear the coming of this tribulation time, for we have the hope of His imminent return.

Believers may have trouble in this world and some have gone through awful testings. There have been tens of thousands of martyrs in our generation. But this is not the Day of the Lord; this is not the time of tribulation. This is still the day of grace. God is still waiting for lost men to come to Him. One of these days the last soul will be added to the church, and the church—the body of Christ—will be complete. When that last one accepts the Lord Jesus, at that very moment the Lord will come for His church, and the completed body of Christ will be caught up to be with the Lord. Then will follow, as the Scriptures make so very plain, this awful period described as the Day of the Lord—the time when God’s judgments will be poured out upon an unbelieving world.

The obvious lesson from this portion of Scripture is that we should examine our own hearts. Have we really trusted Christ? Have we been born again through faith in Him? If we have not trusted in Him before, now is the time to put our faith in Him. If we take this step, we can look forward with every other Christian to the coming of the Lord. That is our hope. We need not fear the coming of the Day of the Lord for when that day comes on earth we will be with the Lord in glory.

Questions

1. What was the nature of the false teaching which had troubled the Thessalonians?

2. How does this relate to evidence that Paul had taught they would be raptured before the Day of the Lord?

3. What is the first future event which Paul says must occur before the Day of the Lord is clearly come?

4. What is meant by the expression “the falling away”?

5. To what extent will there be apostasy before the day of the Lord and how is this in contrast to apostasy after the Day of the Lord begins?

6. How is the man of sin described and how does he relate to end-time apostate leaders?

7. What is the second major event which must take place before the Day of the Lord comes?

8. What is the significance of the expression “the restrainer”?

9. In what sense is “the restrainer” taken away?

10. How does the taking away of the restrainer relate to the rapture of the church?

11. How does this teach that the rapture takes place before the Day of the Lord begins?

12. Summarize the three reasons why the day of the Lord and the tribulation still remain unfulfilled.

13. What further description is given of the man of sin in verses 9-12?

14. What is indicated about unbelievers who are deceived by the man of sin?

15. Why is it so urgent to believe the gospel today and what are the dangers of unbelief?

Second Thessalonians 3:1-18

In the closing portion of 2 Thessalonians 2, a tremendous revelation of the riches of our wonderful salvation was given—that God chose us in eternity past and saved us through the hearing of the gospel message as it was preached. Because of this, we have glory ahead. On the basis of these truths, Paul exhorted the believers at Thessalonica to stand fast and to continue in their Christian life and testimony.

Exhortation to Pray

The third chapter of the epistle presents some of the privileges and responsibilities which belong to a true believer in this age. This first exhortation is a reminder that all of us need: “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men: for all men have not faith” (vv. 1-2). The Thessalonians were in trouble and tribulation. Some of them probably were in danger of their lives because of their testimony for Jesus Christ. It was in this affliction and trial that Paul was trying to help them and comfort them by reminding them of the great verities of the faith. At the same time, he speaks of their continued obligation to serve the Lord.

While Paul was writing to them about their troubles and the Lord’s comfort and help for them, he had been reticent about his own troubles. Paul, too, was having his difficulties. The task committed to Paul was a very lonely one: to go from place to place, frequently coming into a strange city where not one person would welcome him. He was not entertained in the best hotel, nor was there any honorarium for him in recognition of his services. He had to find his own way, arrange for his public meetings, and somehow try to bear a testimony for Christ. Apart from fellowship with the Lord, it was a very difficult and solitary task and one in which there were many discouragements.

With this as a background, without complaining or saying very much about it, Paul asks the church at Thessalonica to pray for him. In effect, he was saying, “Don’t forget that I need your prayers, too. You are not the only ones who are in trouble. You are not the only people who need prayer.” This was sound advice to the Thessalonians. One of the best ways for you to be helped to bear your own burden is for you to get under someone else’s burden. If you realize that others have needs too, as you pray for them it will make your own load lighter.

Paul also really needed their prayers. He told them to “pray for us that the word of the Lord may have free course, and be glorified, even as it is with you.” The average layman does not realize how much a preacher of the gospel is dependent upon the prayers of God’s people. Whenever an evangelist or a Bible teacher attempts to expound the Word of God, he is not only contending against failure on the part of those who listen, but against the unseen powers of darkness. He is engaging in a spiritual warfare. All the powers of hell are arrayed against him. There is a battle on, spiritually, whenever one tries to do something for his Lord.

No one can win the battle alone. There never has been a preacher used of God who was not supported by God’s people in prayer. Even an ordinary person without extraordinary gifts can accomplish a great deal if God’s people pray for him. Paul was a great leader, and God had given him wonderful spiritual gifts, had marvelously called him to serve Him, and had used him. But Paul was first to confess, “I cannot do it alone. I need your prayers.” So he writes them: “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.” Behind every victory for the Word of God there must be a victory in prayer. When calling on a certain college president years ago, I asked how things were going. His reply was, “We are going forward on our knees.” That was the right answer. In the Lord’s work, progress made when we are not on our knees does not amount to much. It must be progress in prayer.

In all our labor for the Lord, it is very important that we pray. God has not called everyone to be a great preacher, teacher, or leader. There are some who could not even teach a Sunday school class and do a good job of it. They just do not have the gifts. On the other hand, it is surprising what God can do with a person if he is willing. Some have more gifts than they realize and are just too timid to use them. But there is one thing which every Christian can do, and that is to pray.

Prayer is not a gift. It is the universal privilege of every child of God. God has given us the ability of speech, and He has also given us the privilege to talk to Him on our knees. The marvelous thing about prayer is that every Christian is on the same level. Some believers may know more than others, but in the work of praying each believer comes to God in the name of Christ. What more could anyone desire than that? The small child as well as the mature saint has equal access to the throne of grace. In writing the Thessalonians who were young Christians, perhaps too much occupied with their own needs, Paul urges them to pray.

Prayer for Deliverance

Prayer is effective in overcoming opposition. In verse 2, Paul writes: “That we may be delivered from unreasonable and wicked men: for all men have not faith.” Sometimes in the Lord’s work, we have the experience of opposition in our testimony for Him. It may be a very serious matter. If one were in any of the countries which Russia controls today, one would know what it is to have the opposition of unreasonable men. One would realize something of how Satan can use human beings to hinder the preaching of the gospel. This kind of opposition to the preaching of the gospel is not limited to Russia, however. It can also be true right here in the United States in one form or another. Even here men sometimes risk their lives in taking a bold stand for the gospel. We need divine deliverance as we preach the Word, not only from satanic power but also from instruments which are under the control of Satan. Our weapon is prayer.

How often we have to come back to the statement in Ephesians 6, “we wrestle not against flesh and blood, but against principalities, against powers, “the forces of Satan behind the scenes. That is the real battle, and that is why in Ephesians 6:18 we are exhorted to be “praying always with all prayer and supplication in the Spirit.” The victory is possible only through prayer.

This prayer is, first of all, for the Word of God and its power, and then prayer for deliverance from ungodly men.

A word of assurance follows in verse 3: “But the Lord is faithful, who shall stablish you, and keep you from evil.” Christians are often unfaithful. Often we are disappointed in their promises and commitments. But we can depend on the Lord. God is faithful. One of the things that we learn through the various experiences of life is that, though we may be unfaithful, God is never unfaithful. We can always depend on God to do what He has promised to do. Paul reminds the Thessalonians that God will hear and answer prayer. God is faithful not only to answer prayer but He will “stablish you, and keep you from evil.” It is another way of saying Romans 8:28, “All things work together for good to them that love God.” Paul is here reminding the Thessalonians that even in their trials and tribulations God will work it out for their good and to His glory.

Paul anticipates their faithfulness in prayer in verse 4: “We have confidence in the Lord touching you, that ye both do and will do the things which we command you.” Can others depend on us to do the right things? When the call to duty or worship comes to us, are we in our place? As he writes the Thessalonian believers, Paul has confidence that they will be faithful.

The Love of God

Having laid upon them this exhortation for prayer in verse 5, he directs them to a different channel: “And the Lord direct your hearts into the love of God.” That is just a little phrase, but how much it says. We are in a world that has so many bids for our affection. The issue comes up as to what is first, God or our loved ones. It is not always easy to make a decision. Then there is the enticement of money. We are told in the Scripture not to love money. One does not have to be rich to love money. One could be very poor and still love money. The temptation to love things and power to do what money can do is a temptation. Another lure is the love of the world, the love of the pleasures of the world, the comforts of the world, and the appearance of the world. It is dangerous for a Christian to have his heart set on something other than the Lord.

Recognizing this constant temptation facing us in this life, Paul tells the Thessalonians, in the midst of their trials and troubles, and service for the Lord, they are not to forget to love the Lord. This is one of the most important things in life. The Lord is more interested in our hearts than He is in what we do, or what we give, or what we say. He wants most of all our love. If He has our love, everything else will fall in line. This is why Paul exhorts them, “Direct your hearts into the love of God.”

Patient Waiting for Christ

Then Paul adds the last part of verse 5 which goes along with loving the Lord: “…and into the patient waiting for Christ.” Once again he sets before them the goal of the Christian expectation. He does not say, “Now patiently wait for the Day of the Lord.” Neither does he say, “Now patiently wait until the time of trouble comes.” That is not the point. He says, “Patiently wait for the Lord.” That is our expectation, and that is our hope.

On the basis of these exhortations, he then gives them a list of things that should be done by the Christian who is waiting for the Lord. Frequently in this epistle it has been indicated that a true attitude of expectation regarding the coming of the Lord carries with it a practical daily life. In other words, God did not intend for us, after we have learned the precious truth that Christ is coming back, to sit with starry eyes and folded hands and look up to the heavens. That is not what He wants us to do. He wants us to face the challenge of each day recognizing that it might be the last day before Christ comes. We should make every day really count for the Lord. Christ should be first in the day. We should do the things that He wants us to do. This is a practical point of view.

Accordingly, Paul exhorts the saints at Thessalonica: “We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition he received of us. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you” (vv. 6-7). This is an illustration of the fact that as a Christian our life should have order. There were those in the early church, just as there are in modern times, who had a tendency to go off into some sort of abnormal experience, and they were not orderly in their lives. They are told to withdraw themselves from such brethren. He said that which should characterize a Christian life is order and reverence. There should be a respectful attitude toward things of God. This was Paul’s own standard: “For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you” (v. 7).

The Command to Work

Paul brings up another aspect of practical Christianity: “Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread” (vv. 8-12). It seems that there were some in this Thessalonian church who had this attitude. They said: “Now the Lord is coming, and there is no use getting a job, or trying to earn our bread. I will eat at your house as long as you have food, and if you run out we will go to someone else. There is no use working because the Lord is coming.” Once in a while we find people who are just about as impractical as that in relation to the coming of the Lord.

Paul says: “That is not what I taught you. While I was among you, I earned my own living and worked in order to provide the necessities of my life. I would not be dependent on you. I paid my own way. I provided my own food. Now I have set you an example. You should be providing for your own things. You should not be living at the expense of others.”

Here is a proper Christian standard. But some have adopted the philosophy that the world owes them a living. This is not found in the Bible. The attitude of the Bible is just the opposite. The attitude of the Bible is that the world owes the Christian nothing, but that we owe the world something. We have something to give to the world. This does not mean that Christians should be opposed to any true social program which helps others. But we are not to take the attitude that the world owes us a living. Paul lays down the principle in verse 10: “If any would not work, neither should he eat.” That was a simple method of getting folks to work. If they did not eat, they had to do something.

The very fact that they were idle had led them into all sorts of difficulty. Idleness is fertile ground in which the devil can sow seeds. Paul tells them that he hears “that there are some which walk among you disorderly, working not at all, but are busybodies” (v. 11). Usually the type of person who does not mind his own business is trying to take care of someone else’s business. That was true in the Thessalonian church. Paul’s exhortation was: “Get busy. Earn an honest living. Pay your own way. Take care of yourself.” You will not have time, then, to be interfering with other people’s business and making a nuisance of yourself in the church of God.

In verse 12 he says to them: “Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.” In other words, do not make a big noise about it, either. Just quietly do the right thing, provide your own livelihood and eat your own bread. Do not expect someone else to feed you.

Command to Continue in Well-Doing

Paul also has a word of exhortation for those who have been doing the right thing: “But ye, brethren, be not weary in well doing” (v. 13). Sometimes we can be weary in well-doing in the sense that we are physically tired. There is nothing immoral about that. But he means we should not be weary in well-doing in the sense that we want to quit well-doing. The temptation when we see others who are not doing the right thing is to say, “What is the use? I am trying to do the right thing and no one else is. I think I will quit.” Did you ever have an attitude like that? There apparently were some in the Thessalonian church who were having a little trouble along that line, so Paul said, “Be not weary in well doing.” Keep on being faithful in the task God has given you.

Further, Paul gives advice concerning fellowship with those who are disobedient: “If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed” (v. 14). This may be a difficult verse for us to apply today. Some Christians have overworked it to the point where they think there is no one good enough for them. That is a sad attitude, too. But, on the other hand, the verse teaches us that we should not pick as our associates and friends those who despise and disobey the Word of God.

It is surprising how much depends on our friendships. Young people as well as those who are older should choose friends among Christian people who love the Lord. Such a choice will save a lot of temptation and keep many heartaches away. It is a good idea for young people to limit their social engagements to those who are Christians, to those who love the Lord. It may cut down the circle of friendships, but the friendships that remain will mean something and will be worthwhile. It may save one from the heartache of a marriage that is not in the will of the Lord.

In writing these Thessalonians about a different matter, Paul states this principle. Do not have fellowship with those who will not listen to the Word of God. Paul is claiming for his epistle that it is the Word of God and to be heeded as a command of God. Have your fellowship with those who are in obedience to the Word of God and who are living according to its standards.

Then Paul adds a word of caution to them in verse 15: “Yet count him not as an enemy, but admonish him as a brother.” Do not walk around with a halo that is a little misplaced, saying, “I am holy; you are not holy.” You will never help your brother that way. But when there is a real moral issue and your brother refuses to obey the teaching of the Word of God, then there must come a separation. You cannot follow him and follow the Word of God at the same time. These exhortations are practical, but they are all linked with the command to be patiently waiting for the Lord’s return. If we are patiently waiting for His return, we will be doing these things which are pleasing in the sight of God.

Paul’s Prayer for Them

In verses 16-18, the other side of the picture is presented. Paul had started this chapter by commanding the Thessalonian believers to pray for him, and now he prays for them. There is a comradeship and a fellowship in prayer. In these three verses, there are three things for which he prays. In verse 16, he prays for their peace: “Now the Lord of peace himself give you peace always by all means.” Paul then voices the second petition, “The Lord be with you all.” Then, he certifies that the letter is genuine: “The salutation of Paul with mine own hand, which is the token in every epistle: so I write” (v. 17). It makes all the difference in the world whether the letter is genuine, whether it is the Word of God. So he reminds them that it is a genuine letter, written by an apostle, by the inspiration of God.

The third petition in verse 18 is both a prayer and benediction. “The grace of our Lord Jesus Christ be with you all.” Consider these three prayer requests: the Lord’s peace, that passeth understanding; the Lord’s presence, never failing; and finally the Lord’s grace, His attitude of love and favor toward us. Certainly of all men we are the most blessed. In spite of all our experiences of trial and trouble, when the Lord is on our side we have more than anyone else. It is far better to be a Christian in trial and difficulty than not to be a Christian and have all the luxuries and comforts that the world can offer.

This epistle closes with the prayer that the grace of the Lord may be with you all. As we come to the conclusion of this study, may the prayer of the Apostle Paul, given so long ago to these Thessalonian Christians, be ours. May the Lord’s peace be our portion. May the consciousness of His presence be a daily, moment-by-moment experience. May “the grace of our Lord Jesus Christ be with you all.”

Questions

1. For what does Paul exhort the Thessalonians to pray and how does this indicate the nature of our spiritual warfare?

2. How does Paul relate the love of God and waiting for the coming of the Lord?

3. Itemize the things that Paul says Christians should be doing while waiting for the coming of the Lord.

4. What importance does Paul place upon Christians working?

5. How does Paul recognize the danger of being weary in well-doing?

6. With whom does Paul say we should not associate?

7. What are the three petitions with which Paul closes this epistle?

8. How would you summarize the practical exhortations of 2 Thessalonians?

A tremendous upheaval has occurred in the twentieth century in regard to morality. In previous generations it was taken almost for granted that man could solve his problems. The advance of science and health, the development of educational programs, the spread of democracy, and the proclamation of the Christian gospel were considered sufficient to bring in ultimately a Utopia for man. It was thought that it would take only time and application of these principles to solve the basic problems of man.

In the period following World War II, however, it has become increasingly evident that moral deterioration instead of improvement seems to mark our generation. The rapid advance of crime, youth delinquency, increase in divorce, exploitation of sex, and extensive use of dope has spread like a cancer through modern society. Today there is widespread skepticism as to whether the situation can be improved. Youth is in revolt against the civilization which was inherited from its parents, and parents despair in attempting to solve the problems of their children. Increased international tensions caused by the struggle between Communism and the noncommunistic world, race tensions all over the world, and increasing rebellion against poverty and malnutrition seem to mark our present generation. It is becoming evident that man is not able to solve his own problems, and that only a divine or theological solution provides the answers. Society is desperately sick because the individuals who compose it are becoming more and more depraved.

Few facts of contemporary experience are more evident than the fact of man’s sinfulness and depravity. Even in non-Christian points of view, the prevailing opinion now recognizes that man is far from what he ought to be and needs renewal if he is going to find the utmost in human experience and realization of his role in life. In Christian thought, especially in orthodox circles, the sinfulness of man is taken as evident in life as well as in Scriptures. One of the main purposes of Christianity is to bring renewal to man who is enslaved by sin and separated from God by both his nature and his acts.

Christianity in large measure can be defined as the application of a divine remedy for man in his depravity. The process of salvation originates in God, is proclaimed by man, and is mediated by the Holy Spirit. Although there is little question within orthodox Christianity of the basic tenets of man’s fall into sin and God’s provision of salvation, the precise details of God’s program still are often blurred in modern religious literature, and it is necessary to gain perspective in the understanding of God’s program of salvation and renewal for man.

The broad program of God for renewal of man in salvation may be divided into three areas: (1) new life in the Spirit; (2) a new divine program—the new society in Christ; and (3) a new divine power—the presence of the Spirit, which provides enablement for life and service.

New Life in the Spirit

The Scriptures clearly testify to the fact that man is spiritually dead and lacks any spiritual life apart from salvation in Christ. The state of spiritual death is spelled out in detail in Romans 5:12-21, and the dictum is given: “Death passed upon all men, for that all have sinned” (Ro 5:12). According to 1 Corinthians 15:22, “in Adam all die.” The Ephesian Christians are declared to have been “dead in trespasses and sins” prior to their experience of salvation (Eph 2:1). It is because of this universal lack of eternal life that Nicodemus, the religious Jew, was informed by Christ, “Ye must be born again” (Jn 3:7).

The state of spiritual death did not completely erase the divine image, however, and man can manifest religious yearning for God, prompted by the Spirit of God, even before he is converted. It is nevertheless true that apart from the work of the Holy Spirit in bestowing grace, there seems to be no natural stirring in the human heart toward God. Man is spiritually dead and does not originate in himself a movement toward God and spiritual life.

Spiritual renewal begins when man is prompted by the Spirit of God, brought under conviction of need, and made aware of the provision of salvation in Christ (Jn 16:7-11). While the work of grace in the heart of one spiritually dead is inscrutable, it is nevertheless effective in somehow supernaturally bringing one who is spiritually dead to the point of active faith in Jesus Christ, resulting in his salvation.

The new life in Christ which is the basis for spiritual renewal is described in Scripture under three figures. In the gospel of John, it is approached from the standpoint of bestowal of eternal life. Early in the gospel the revelation is given that as many as receive Christ by faith become the children of God with the result that they are born spiritually, not of natural blood nor of natural will but born of God (Jn 1:12-13).

This is brought out further in the conversation of Christ with Nicodemus in John 3 where Nicodemus, the religious ruler of the Jews, is flatly told, “Except a man be born again, he cannot see the kingdom of God” (Jn 3:3). Christ further explained, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (Jn 3:5). He defines this new birth as being “born of the Spirit” (Jn 3:6). As the chapter proceeds, emphasis is given to faith in Jesus Christ as the means of eternal life. As embodied in the familiar text of John 3:15-16, there can be no valid spiritual renewal until there is bestowal of eternal life on one who formerly was spiritually dead. This begins the moment an individual trusts in Jesus Christ as his Saviour.

The resulting new life is described under a second figure in John 5:25 where Christ said, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” The new life in Christ received at conversion is compared here to resurrection from the dead. The one who was spiritually dead now becomes spiritually alive. The same figure is expounded in Romans 6:13 where Christians are described as “those that are alive from the dead” and who, therefore, are called to live as those spiritually resurrected. The Ephesian Christians are also reminded of their spiritual resurrection in the statement that although they “were dead in sins,” yet they are now “quickened” [made alive] and “raised up” to be with Christ in the heavenlies (Eph 2:5-6). The nature of resurrection is supernatural, and it is a work of divine power. Spiritual renewal accordingly is a divine miracle in which that which was dead is now alive.

A third figure used to describe spiritual renewal is embraced in the idea of creation. According to Ephesians 2:10, “We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” The central passage on this approach is found in 2 Corinthians 5:17 where the statement is made, “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” The contrast is between the old creation—what man is in his fallen state in Adam—and what he now is with eternal life in Christ. Just as the inanimate dust of the earth was formed by God and became alive when God breathed into it the breath of life, so man dead in trespasses and sins becomes alive by an act of divine creation which establishes the renewed man in a new order of being. As a part of the work of God in creating man anew, man is now appointed unto good works which man in his fallen estate would not be able to accomplish.

The work of God by the Spirit in spiritual renewal fulfills all three of these descriptive concepts: man is indeed born as from above, receiving life from God as his Father; man is spiritually resurrected and no longer dead in sin; man is a new creation instead of a member of a fallen creation.

The dramatic moral depravity of contemporary civilization illustrates graphically the need for just such a spiritual renewal as is provided by the Spirit in regeneration. Man, sinful by nature, needs to have the reviving and transforming new life in Christ. The moral crises of our day confirm what the Scripture has long taught—that man cannot be good apart from a supernatural work of God in his heart.

The results of the new life in Christ stem from the basic concept of spiritual renewal by bestowal of life. As is true of man who is born naturally and receives a human nature from his parents, so man born anew receives a new nature, a new capacity for service and devotion to God. The new life in Christ provides new experiences such as spiritual sight instead of spiritual blindness, spiritual gifts which are added to the natural gifts, and the capacity for spiritual enjoyment of fellowship with God. Because the new life which is bestowed is eternal, it also provides a new security, for the new life is by nature eternal. Paul writes the Philippians of “being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6). Man is not simply restored to what he was before the human race fell into sin, but is now exalted to a new plane of eternal life and security in Christ Jesus. All the spiritual renewal which is possible for man is founded upon these concepts of a new life, a new creation, and a new security in Christ.

A New Divine Program: The New Society in Christ

Spiritual renewal for man is not limited to inner transformation and bestowal of life as an individual possession. The work of salvation in man also gives man a new relationship to God and to all those who in like manner have received eternal life from God. This new relationship in the present dispensation which forms a new society in Christ is embodied in the concept of the baptism of the Spirit.

In dispensations prior to the present age of grace, it is clear that man could be born again and could enter into new relationships with fellow believers. It may be assumed that some Gentiles in the Old Testament were rightly related to God by faith, and that many godly Jews realized the peculiar blessings of being related to the nation of Israel racially and yet also related to God’s purposes spiritually through new life from God.

In the present age, however, a peculiar work is revealed which did not exist in the Old Testament and apparently will not be realized after the present age. This is the work of God by the Holy Spirit which places a believer in Christ and relates him to all fellow believers in the figure of a human body.

In all of the four gospels, John the Baptist is quoted as predicting the future baptism of the Holy Spirit (Mt 3:11; Mk 1:8; Lk 3:16; Jn 1:33). This prophecy was never realized prior to the death, resurrection, and ascension of Christ, but in keeping with the prediction of Christ in Acts 1, it was fulfilled for the first time on the day of Pentecost. Christ had told His disciples prior to His ascension, “John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Ac 1:5). Ten days later the promise of the power of the Spirit was fulfilled and with it the baptism of the Spirit.

A careful study of the events of Pentecost will reveal that a number of important ministries of the Spirit were fulfilled in the experience of the apostles on that important day. No doubt they were indwelt by the Spirit as well as filled by the Spirit, but neither of these ministries of the Spirit should be confused with the baptism of the Spirit.

Although the account in Acts 2 does not expressly state that the baptism of the Spirit was inaugurated on that date, it becomes clear from Acts 1:5 and from later passages such as Acts 11:15-17 that the baptism of the Spirit occurred for the first time on the day of Pentecost and subsequently was realized when individuals received Christ as Saviour. Although there has been considerable confusion in evangelical literature between the baptism of the Spirit and other works of the Spirit which occur at the moment of salvation, according to 1 Corinthians 12:13, the baptism of the Spirit should be properly defined as establishing a new position and relationship for all new believers. According to 1 Corinthians 12:13, all believers are baptized into one body by the Spirit of God; hence, the baptism of the Spirit is that which establishes both the place and the relationship of the believer in Christ and in the body of Christ which is composed of all true believers. Baptism is, therefore, positional in that all believers have this position of being in Christ and in the body of Christ, and relational in that, being in this situation, a new relationship is established both to Christ and to all others who are in Christ. It carries with it many important spiritual truths vital to a true comprehension of spiritual renewal in the Holy Spirit.

Among the new relationships and concepts which belong to the doctrine of the baptism of the Holy Spirit is that which was announced by Christ in John 14:20 where Christ said, “At that day ye shall know that I am in my Father, and ye in me, and I in you.” The relationship of a believer in Jesus Christ is likened to the relationship of Christ to God the Father and is the ground for the further work of God indwelling the believer embraced in the expression, “I in you.”

In the exposition of the doctrine of the baptism of the Spirit in the New Testament, important passages can be cited. The baptism of Romans 6:1-4 is related to the baptism of the Spirit; and even if the interpretation be followed that this relates to water baptism, it is obvious that the reality that is figured here is that of the baptism of the Spirit. Accordingly, the conclusion may be drawn that because a believer is baptized into Christ and seen by God in this relationship, he is related to what Christ did on the cross, and he is therefore baptized into His death and burial, and he is raised with Christ from the dead. Paul alludes to being “baptized into Christ” in Galatians 3:27, leading to the conclusion that all Christians are “one in Christ Jesus” (Gal 3:28) and through Christ inherit the spiritual promises given to Abraham’s spiritual seed—that is, the blessing promised all nations through Abraham (Gal 3:8).

Christians are said to have “one baptism,” just as they have “one Lord, one faith” (Eph 4:5). According to Colossians 2:12, the believer is in Christ, is buried with Christ, and is risen with Him. In summary, it may be concluded that the baptism of the Spirit results in a new union with God and with fellow believers, a new position of being in Christ and in the body of Christ, and a new association which is the result of this relationship. The baptism of the Spirit with all of its important results is accordingly an important aspect of the work of the Holy Spirit in spiritual renewal.

A New Divine Power: The Presence of the Spirit

Simultaneous with the bestowal of new life in the believer and the new relationships established by the baptism of the Spirit is the supreme fact that the believer becomes the temple of God. God the Holy Spirit, as well as God the Father and God the Son, makes the body of the believer His temple on earth.

It is clear that saints prior to the present dispensation had an effective ministry of the Spirit to them. This is described in John 14:17 as the fact that the Spirit “dwelleth with you.” A new relationship, however, is announced, and this new relationship of the Spirit is defined by the words, “shall be in you.” Although the Holy Spirit clearly indwelt some saints in the Old Testament, this does not seem to have been universally realized and, in fact, was only bestowed sovereignly by God to accomplish His purpose in certain individuals. The Spirit, being omnipresent, was with all those who put their trust in God even if not in them, and undoubtedly contributed to their spiritual life and experience. The new relationship is obviously intended to be more intimate and more effective than that which was true before the present dispensation.

Beginning on the day of Pentecost, the promise of Christ that the Holy Spirit “shall be in you” was realized, and the various statements of Christ in John 14 that He would be “in you” (Jn 14:20) were fulfilled. The added revelation, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Jn 14:23), indicates that all three Persons of the Trinity indwell the believer in the present age. This indwelling presence of God was anticipated as early as John 7:37-39, where Christ predicted that there would be rivers of living water flowing from within the believer. The explanation attached is that this refers to the Spirit “which they that believe on him should receive.”

On the day of Pentecost itself, Peter appealed to those who were present to repent, with the promise, “Ye shall receive the gift of the Holy Ghost” (Ac 2:38). Subsequently this was realized by other believers and is used as a basis for concluding that Cornelius was saved (Ac 11:17), and that the believers in John the Baptist referred to in Acts 19:1-3 were unsaved because they had not yet received the Spirit of God.

The Holy Spirit is mentioned as being given to the believers in Romans 5:5, in 1 Corinthians 2:12, and in 2 Corinthians 5:5, as well as being assumed in many other passages. Unsaved are referred to as those “having not the Spirit” (Jude 19), and even unspiritual Christians such as the Corinthians are assured, “Your body is the temple of the Holy Ghost which is in you, which ye have of God” (1 Co 6:19). Although in the early church there were some delays in the bestowal of the Spirit for appropriate reasons, there can be little doubt that a comprehensive study of the doctrine in the New Testament reveals that every true believer is now indwelt by the Spirit of God.

The presence of the Holy Spirit, as well as the attending presence of God the Father and the Spirit of Christ, is related in Scripture to the important work of spiritual renewal which is subsequent to salvation. According to the Scriptures, the Spirit is the teacher of all truth (Jn 16:13). The Spirit is intended to guide and lead the child of God (Ro 8:14). The presence of the Spirit gives assurance of salvation (Ro 8:16), and His very presence constitutes the evidence that we are sealed unto the day of redemption (Eph 4:30). The sealing of the Spirit is not a work of the Spirit in the ordinary sense and is not something that occurs subsequent to salvation. It is rather that the Holy Spirit Himself is the seal, and His presence is the evidence that is needed to assure the child of God that he really belongs to God and is secure in that relationship until he is completely renewed in body and spirit in the presence of the Lord.

The presence of the Holy Spirit is related to our prayer life, and the Spirit is said to intercede for the believer (Ro 8:26-27). The presence of the Spirit is the secret of the subsequent works of the Spirit, such as the fruit of the Spirit in Galatians 5:22-23, and is the source of power for the use of spiritual gifts. The presence of the Spirit makes possible the command to be filled with the Spirit—which is related to the Spirit in His work in sanctifying—and empowering the believer. The indwelling of the Spirit is in many respects the extension and continuity of the work of God begun in bestowal of life and a new position through baptism of the Spirit. It is the key to the whole subsequent work of sanctification and empowerment of the life of the believer and makes possible a supernatural life that is to the glory of God.

The work of spiritual renewal is accordingly along three major lines. The bestowal of eternal life is the divine remedy for spiritual death. The new position and relationship of the believer as a result of the baptism of the Spirit is the divine step in renewal which remedies the former position of the believer as fallen in Adam. The indwelling divine presence is the provision of God for empowering and enabling the believer to achieve that for which he has been made a new creation. It will have its fulfillment both in time and eternity in which the believer is designed to bring glory to God. The subsequent development of the spiritual life, the achievement of holiness, the use of gifts, and the divine power which is provided for the believer are the extension of the ministries of the Spirit in beginning the spiritual renewal at salvation. The understanding of this and its realization constitute a major aspect of Christian experience and life.