እንዴት ሀሰተኛ ነብያትን መለየት ይቻላል?

ማቴዎስ 7፡ 13-23

13 በጠበበው ደጅ ግቡ፤ ወደ ጥፋት የሚወስደው ደጅ ሰፊ፥ መንገዱም ትልቅ ነውና፥ ወደ እርሱም የሚገቡ ብዙዎች ናቸው፤ 14 ወደ ሕይወት የሚወስደው ደጅ የጠበበ፥ መንገዱም የቀጠነ ነውና፥ የሚያገኙትም ጥቂቶች ናቸው። 15 የበግ ለምድ ለብሰው ከሚመጡባችሁ በውሥጣቸው ግን ነጣቂዎች ተኵላዎች ከሆኑ ከሐሰተኞች ነቢያት ተጠንቀቁ።16 ከፍሬያቸው ታውቋቸዋላችሁ። ከእሾህ ወይን ከኩርንችትስ በለስ ይለቀማልን? 17 እንዲሁ መልካም ዛፍ ሁሉ መልካም ፍሬ ያደርጋል፥ ክፉም ዛፍ ክፉ ፍሬ ያደርጋል።18 መልካም ዛፍ ክፉ ፍሬ ማፍራት፥ ወይም ክፉ ዛፍ መልካም ፍሬ ማፍራት አይቻለውም። 19 መልካም ፍሬ የማያደርግ ዛፍ ሁሉ ይቆረጣል ወደ እሳትም ይጣላል። 20 ስለዚህም ከፍሬያቸው ታውቋቸዋላችሁ። 21 በሰማያት ያለውን የአባቴን ፈቃድ የሚያደርግ እንጂ፥ ጌታ ሆይ፥ ጌታ ሆይ፥ የሚለኝ ሁሉ መንግሥተ ሰማያት የሚገባ አይደለም። 22 በዚያ ቀን ብዙዎች፦ ጌታ ሆይ፥ ጌታ ሆይ፥ በስምህ ትንቢት አልተናገርንምን፥ በስምህስ አጋንንትን አላወጣንምን፥ በስምህስ ብዙ ተአምራትን አላደረግንምን? ይሉኛል። 23 የዚያን ጊዜም፦ ከቶ አላወቅኋችሁም፤ እናንተ ዓመፀኞች፥ ከእኔ ራቁ ብዬ እመሰክርባቸዋለሁ።

ሀሰተኛ ነብያት እውነተኛ መስለው ስለሚቀርቡ በጣም አደገኛ ናቸው። የትክክለኛ የነብይነት ስጦታ እና ስልጣን እንዳላቸው አድርገው ራሳቸውን ያቀርባሉ። ይህ የሚመስሉበት ስልጣን ምንድ ነው? ኢየሱስ እንዳለው ራሳቸውን የበግ ለምድ አልብሰው ያቀርባሉ። ማቴ 7 ፡15 ይመለከቱ።

ሀሰተኛ ነቢያት የበግ ለምድ ለብሰው የሚመጡ በውሥጣቸው ግን ነጣቂዎች ተኵላዎች ናቸው ይላቸዋል። እረኛ በኮረብታማ ስፍራ መንጋውን ሲጠብቅ የበግ ለምድ ለብሶ ነው። እረኛም ያልሆነ ሰው ደግሞ የበግ ለምድ ሊለብስ እና እንደ እረኛ ሊያስመስል ይችላል። ነብያቶችም የተለመደ የአለባበስ አውድ ነበራቸው። ነብዩ ኤልያስ መጎናፀፊያ ያደርግ ነበር በዚህም ከሌሎች ይለይ ነበር። 1ኛ ነግስት 19፡13፥19 የግሪክ ፈላስፎች የራሳቸው የአለባበስ ስርዐት እንደነበራቸው ነብያትም የቆዳ መጎናፀፊያ በመልበስ ይታወቁ ነበር። ነገር ግን ይህን መለያ ልብስ ያልተገባቸው ነብያት ያልሆኑ ለብሰውት ሊገኙ ይችላሉ።ለዚህም ነው በነብዩ ዘካሪያስ 13፡4 ላይ እንዲህ የተፃፈው። “በዚያም ቀን ነቢያቱ ሁሉ ትንቢትን ሲናገሩ እያንዳንዱ ስለ ራእዩ ያፍራል ያታልሉም ዘንድ የማቅ ልብስ አይለብሱም።” ዘካሪያስ 13፡4 የነብያትን መጎናፀፊያ እየለበሱ ነብያትን የሚመስሉ ነገር ግን ፈፅመው ያሆኑ ይኖራሉ። ዊሊያም ባርስሌይ፥ የማቲዎስ ወንጌል መፅሀፍ The Gospel of Matthew (Edinburgh: The Saint Andrew Press, 1963), 1, p. 286.]

ሀሰተኛ ነብያቶች በዉጫዊው አቀራረባቸው አንዳንዶችን ያስታሉ እንደታማኝ መሪዎችም ይቆጠራሉ። ይህንንም በልዩ ልዩ አለባበስ ራሳቸውን ለየት ለማድረግ ሊሞክሩ ይችላሉ። እንዲሁም የስም ማዕረጎችን በስማቸው ላይ ይደረድራሉ። በሃይማኖት ስርዓት ዉስጥም ትልልቅ የመሪነትን ስፍራ ተቆናጠው ሊገኙ ይችላሉ። በትምህርትም የስነመለኮት ትምህርት ተምርውም ሊሆን ይችላል። አልፎም ተርፎም በስነመለኮት ትምህርት አስተማሪዎችም ሊሆኑ ይችላል። በነዚህ ሁሉ ሁነታዎች እንደ ታማኝ መሪዎች ቆጥረናቸው ከሆነ ትክክል አይደልም። በየዋህነትም በውጫዊ ማንንተቸው ድምዳሜ ላይ ልንደርስ አይገባም።

ሀሰተኛ ነብያቶች በፍሪያቸው ይታወቃሉ። በውጫዊ ማንነት ላይ ተመስርቶ መደምደም አያዋጣም፤ለዚህም ነው በፊሬያቸው መለየት እጅግ ጠቃሚ እና አስፈላጊ የሚሆነው። የዛፍ የስሩ ምንነት መታወቂያው በፍሬው ነው። መልካም ዛፍ መልካም ፍሬን ይሰጣል። መጥፎ ዛፍ እንድሁ መጥፎ ፍሬን ይሰጣል። ስለዚህም ታምኝ የሆኑ መሪዎችን የመመዘኛ መንገዱ በፍሬዎቻቸው መሆን አልበት። ማቴ 7፡20

ነገር ግን እንዚህ ፍሬዎች ታድያ ምንድን ናቸው? እዚህ ላይ ልብ ማለት ይገባል፤ሀሰተኛ ነብያቶች ሃይማኖታዊ ስርዓቶችን የማይፈፅሙ አይደሉም። ይልቁንም ሀሰተኛ ነብያቶች በሀሰተኛ ምልክቶች እና በሚመስሉ ታዓምራቶች የተሞሉ ናቸው። ይህንንም በማቴዎስ ወንጌል 7፡22 ተጠቅሰው እናገኛለን።

“በዚያ ቀን ብዙዎች፦ ጌታ ሆይ፥ ጌታ ሆይ፥ በስምህ ትንቢት አልተናገርንምን፥ በስምህስ አጋንንትን አላወጣንምን፥ በስምህስ ብዙ ተአምራትን አላደረግንምን? ይሉኛል።” ማቴዎስ ወንጌል 7፡22

ሀሰተኛ ነብያቶች በልዩ ልዩ የበጎ አድራጎት ስራ እና መሰል ተግባራትን ሊፈፅሙ ይችላሉ።

ታዓምራትን የማድረግ ሃይል አላቸው ላማስባል ልዩ ልዩ መሰል በጎ አድራጎትን ያደርጋሉ። የሚደረጉትን ታዓምራቶች በስመ እግዚአብሔር እና ለእርሱ ክብር ነው ሊባልም ይችላል።

“እንደ እነዚህ ያሉ ሰዎች የክርስቶስን ሐዋርያት እንዲመስሉ ራሳቸውን እየለወጡ፥ ውሸተኞች ሐዋርያትና ተንኮለኞች ሠራተኞች ናቸውና። 14 ይህም ድንቅ አይደለም፤ ሰይጣን ራሱ የብርሃንን መልአክ እንዲመስል ራሱን ይለውጣልና። 15 እንግዲህ አገልጋዮቹ ደግሞ የጽድቅን አገልጋዮች እንዲመስሉ ራሳቸውን ቢለውጡ ታላቅ ነገር አይደለም፤ ፍጻሜአቸውም እንደ ሥራቸው ይሆናል።” 2 ቆሮ 11፡ 13-15

ሌላው ልብ ሊባል የሚገባው ነገር ሀሰተኛ ነብያቶች በእግዚአብሔር ስም ለየት ባለ እና አግራሞት ባለበት የሃይማኖት ስርዓቶች ሲታጀቡ ማየት ነው። ሰይጣንም ብዙዎችን እስካሳተ እና ለእርሱ ፍቃድ ሰዎችን እስካአስገዛ ድረስ ክብርን ለእግዚአብሔር መስጠት ችግሩ አይደለም።

ታድያ ጌታ የተናገረው እነዚህ የሃይማኖት ስርዓቶች ናቸው? ከላሁኑ ታድያ ምንድን ናቸው? በምንመለከተው ነገር ምንም ጥርጥር እንዳይገባን መፅሐፍ ቅዱስ በተደጋጋሚ የሀሰተኛ ነብያትን ፍሬዎች ይገልፃል። ይንንም የሃሰተኛ ነብያት ፍሬዎች በሶስት ክፍል ልናስቀምጣቸው እንችላለን።

1. የመጀመሪያው የሀሰተኛ ነብያት ፍሬዎች ከአስተምሮ አንፃር

ሀሰተኛ ነብያት የሚናገሩት በመለኮታዊ ስልጣን ሳይሆን ከራሳቸው ከንቱ ስሜት ነው። ኤርሚያስ 23፡16፥21፡25 ህዝቄል 12፡2

የእግዚአብሔርን ቃል አይሰብኩም ወይም አይጠብቁም ይልቁንም ይክዱታል። ኤርሚያስ 23፡17 በተልይም ሊከሰት ይሚችል ሁነታዎች ነገር ግን ደስ ያማያሰኙ ሲሆኑ እውነታውን ይክዳሉ። ኤርሚያስ 6፡14 ፤28፡17 ህዝቄል 13፡1
ለልዩ አጣዳፊ እና ወቅታዊ ጉዳዩች ላይ ምላሽ በመስጠት ይታወቃሉ። ኤርሚያስ 8፡11።
ሰዎች በጆሮቸው ሊሰሙ የሚወዱትን ይናገራሉ። 1 ነገስት 22፡8 2 ጢሞቲዎስ 4፡3-4
በድነት ጉዳይ ላይ የኢየሱስ ማንነት እና ጌትነትም ይክዳሉ። በመስቀል ላይ የተከፈለውን ስራም እንዱሁ ይክዳሉ። 2 ጴጥሮስ 2፡1 1ዮሐንስ 4፡2-3

2. ሁለተኛው የሀሰተኛ ነብያት ፍሬዎች ክፍል ደግሞ ትምህርታቸው በሌሎች ላይ የሚፈጥረው ተፅዕኖ ነው።

በተመሳሳይ ሁነታ ትምህርቶቻቸው የሚያመራው የእግዚአብሔርን ቃል መናቅ፥
መፅሐፍቅዱስን ስልጣን አለመቀበል፥
በቅዱሳን መካከል ልዩነትን መፍጠር፥ ኤርሚያስ 23፡2፤14 ብሎም የስጋዊነት ባህሪያት ናቸው። 2ጴጥሮስ 2፡2።
በተቻላቸው ሁኔታ ሰዎችን ከእውነተኛ ወንጌል ለማራቅ ይጥራሉ። የሐዋሪያት 13፡8
በተጨማሪም እወንተኛ ክርስቲያኖችንም ጭምር በትምህርታቸው ለማሳት ያላሰለሰ ጥራት ያደርጋሉ። ማርቆስ 13፡22። ይህም በጳውሎስ ለጢሞቲዮስ በፃፈው መልክቶች ትክክለኛ እና ጤናማ አስተምህሮ ጥቅሞችን ይገልፃል። 1 ጢሞ 4፡6 ፤2ጢሞ4፡6፥2 ፤2ጢሞ 4፡3 ቲቶ 1፡9፤2፡1

3. በመጨረሻም የሀሰተኛ ነብያት ፍሬዎች መታወቂያ በሚያሳዩት ገፀ ባህርያት እና ጠባይ ነው። በቀላሉ የሚለዩባቸው ገፀባህርያት

ትዕብት 2ጴጥሮስ 2፡1
ስስትነት ኤርሚያስ 8፡1 ቲቶ 1፡11 2ጵጥሮስ 2፡3፡14
ያካሄድ ክፋት ወይም በሃጢአት ልምምዶቻቸው ኤርሚያስ 23፡11፥14፤2ጴጥሮስ 2፡14
ስጋዊነት የተጠናወታቸው ናቸው 2 ጴጥሮስ 2፡1 ፥ 12 ፤3፡3
በደካምና በጥፋት ውስጥ የሚነዱትን ያድናሉ። 2ጢሞቲዮስ 3፡6-7 ; 2 ጵጥሮስ 2፡14፤13
እግዚአብሔር እናውቃለን ይላሉ ነገር ግን በስራቸው ይክዱታል። ማቴዎስ 7፡2-23; 2ጢሞቲዮስ 3፡5 ፥ቲቶ 1፡16
ስልጣንን ለስጋቸው ፍቃድ ደስታ ያዉሉታል ደግሞም ለማንም አይታዘዙም 2ጴጥሮስ 2፡10

“ዕውር ዕውርን ሊመራ ይችላልን? ሁለቱ በጕድጓድ አይወድቁምን?” ሉቃስ 6፡39

በሰፊው ጎዳና የሚመሩ ብዙ አምላክ የለሽ መሪዎች አሉ ፍፃሜውም ጥፋት ነው። እነኚ መምህራን ማየት ይማይችሉ ዕውር ብቻ ሳሆኑ ሌሎችንንም ወደ ጥፋት ይመራሉ። የመጨረሻውን ፍርድ እና ቅጣት የሚሰጣቸው ጌታ እራሱ ነው።

English

Daily Reading Plans

An important part of our daily Christian life is to spend time in God's word. Here are a few sample reading plans that can help you on your way to a more fulfilled Christian life.

Basic Daily Reading Plan - Read 2-3 chapters a day from Genesis to Revelation

M'Cheyne Daily Reading Plan - The whole Bible will be read through in an orderly manner in the course of a year. - The Old Testament once, the New Testament and Psalms twice.

New Testament, Psalms and Proverbs Daily Reading Plan -Read through the New Testament, Psalms and Proverbs in a year.

Chronological Daily Reading Plan - Read the Bible every day in the order events transpired

Read the Bible in 90 days - Read through the Bible in 90 days. This plan, made popular by another Bible translation publisher is now available in the NET Bible. The plan it self is 88 days long, with two grace days at the end. It repeats every 91 days so you can begin any time and be done in 90 days

NET Bible endorsements

Published reviews of the NET Bible:

Jeff's Thoughts

Review Time blog

You tube video highlighting the notes & maps

“The fact that the NET Bible (NT) explains itself with a wealth of detailed notes discussing matters of accuracy allows the translators to focus more on readability and eloquence in the translation without inadvertently misleading the reader about the original text. Other translations wrestle with the tension between accuracy, readability, and eloquence in the translation alone, but the NET Bible's notes have given the translators a legitimate shot at consistently balancing all three objectives. Detailed notes also ensure that every English reader can profit from reading the NET Bible (NT), regardless of the version he or she presently prefers. The NET Bible (NT) helps the reader understand why other translations read the way they do.”

J. Ed Komoszewski
Christian Research Journal
(Vol. 23, No. 2)

“One of the newest translations of the New Testament, a very ambitious work by twenty anonymous scholars, is called the NET Bible: New English Translation, (1998). It is not to be confused with the New Evangelical Translation, (NET, 1992), or the New English Bible (NEB, 1970). The NET Bible was originally (and still is) available on the Internet, and may be downloaded for free distribution. It is now also available in book form as a beautiful, hefty 843-page paperback volume. Besides containing a ‘translation that explains itself,’ it has an astounding 16,025 footnotes, consisting of ‘textual critical,’ ‘translator’s,’ and ‘study’ notes! A 10-page ‘Detailed Table of Contents’ adds to the usefulness of this unique translation. The Old Testament is presently in process of completion.”

William E. Paul
Editor, Bible Collectors’ World
(Vol. 15, No. 2, April-June 1999)

Praise for the NET-Novum Testamentum Graece New Testament:

“The NET Bible - Novum Testamentum Graece New Testament is a markstone in biblical scholarship. I wish this edition to be not only in the hands of scholars but also of all pastors around the world who have a training in New Testament Greek.”

Prof. Dr. Martin Hengel
University of Tuebingen

“The publishers of the NET Bible have produced an important contribution to students of New Testament Greek in joining the most recent edition of the Nestle Greek text with their excellent translation. Those familiar with the NET Bible are already aware of the excellent value of its footnotes providing the reader the the translators’ rationale for their English rendering. Now we also have a textual commentary with the NET Bible diglot to explain much of the textual decisions of the Greek text. I highly recommend this book to New Testament students.”

H. Wayne House
Distinguished Professor of Biblical and Theological Studies
Faith Seminary
Tacoma, WA

Endorsements by editors and translators of other Bible translations:

“The translators’ notes, study notes, and text-critical notes (over 60,000 notes altogether) alone are worth the price of the NET Bible. In our work on the fully revised NIV Study Bible of 2002, the TNIV, and the TNIV Study Bible, we consulted the NET Bible notes and were often helped by them. Kudos!”

Kenneth L. Barker
General Editor,
NIV Study Bible and TNIV Study Bible

“The extensive and reliable notes in the NET Bible were a wonderful help to our translation team as we worked to prepare the English Standard Version.”

Wayne Grudem
Member, Translation Oversight Committee, ESV
Research Professor of Bible and Theology
Phoenix Seminary
Scottsdale, AZ

Endorsements by Christian leaders:

“There are many wonderful things I could say about the NET Bible, but the most important is this: the NET Bible is a Bible you can trust. The translation is clear, accurate, and powerful. And the notes, those wonderful notes! They bring to the layman scholarly insights and discussions that have up till now been accessible only to those trained in the biblical languages. If you are serious about studying Scripture, get a copy of the NET Bible.”

Chuck Swindoll
Chancellor
Dallas Theological Seminary

“The complaint I hear from many Christians is that some of the translations of the Bible are too wooden. They are grammatically correct, but don’t seem to convey the passion of the writer. On the flip side, some paraphrases and translations convey the passion of the writer at the cost of an accurate translation. The NET Bible is the best of both worlds. The notes are helpful to the scholar and the lay person alike. This is the Bible for the next millennium.”

Tony Evans
Senior Pastor, Oak Cliff Bible Fellowship
Dallas, TX

“The NET Bible New Testament is faithful to the original Greek. It is a refreshing and radical departure from previous translations of the Bible into English. It includes extensive translators' notes explaining and defending the translation and showing other options for handling difficult passages. The translators' notes, along with the study notes and textual notes, form an excellent resource for pastors, teachers, and students of the Bible. Yet the translation itself is still easy to read and understand, well suited for pulpit use as well as personal reading and study. Highly recommended!”

Howard G. Hendricks
Distinguished Professor
Chair, Center for Christian Leadership
Dallas Theological Seminary

“The NET Bible is ingenious. Its continuously updated translation, supported by an array of quality footnotes on the original languages, will be an invaluable resource for pastors, missionaries and well-trained laymen. Bringing instant access to the best research with just a few clicks, the NET Bible has truly brought a visionary form to a timeless function. It’s a great step in the Church's preparation for the next millennium.”

Gene Getz
President, Center for Church Renewal
Pastor Emeritus, Fellowship Bible Church North
Plano, TX

Endorsements by biblical scholars:

“No other New Testament translation offers more complete explanation of how the English rendition corresponds to the Greek original--most helpful for serious students of the New Testament.”

Raymond E. Brown (1928 - 1998)
formerly Auburn Distinguished Professor Emeritus of Biblical Studies
Union Theological Seminary, NYC

“This Bible is a triumph: a straightforward and accurate translation that is also elegant. The annotations are much fuller and more helpful than in other popular translations, and the production of a constantly-improving electronic text brings Bible reading and Bible study into the new millennium.”

Philip R. Davies
Professor, Department of Biblical Studies
The University of Sheffield

“This is an excellent tool, a model of conciseness. It should be useful for students, translators, and those preparing to teach or preach in the church.”

William R. Farmer
Emeritus Professor of New Testament, Perkins School of Theology, Southern Methodist University
Research Scholar, University of Dallas

“The footnotes of the NET Bible New Testament provide an invaluable resource for people who want to know the main questions of text, translation, and interpretation that scholars discuss. Given the richness of detail on these questions, nobody will agree with all the answers given here; but the answers stay on the map of well-respected positions, and other answers get an eminently fair shake. ‘Take up and read.’ There’s nothing on the market quite like it.”

Robert H. Gundry
Kathleen Smith Professor of Religious Studies
Westmont College

“I am impressed with the quantity and quality of the notes in the NET Bible. Notes in most study Bibles are rather limited, but these in the NET Bible, by contrast, are like having a mini-commentary along with the text itself. …One…project I am working with now is the Haitian Creole Study Bible, and I plan to give these translators copies of the NET Bible as an additional resource to use in preparing the study Bible in their own language. I also intend to make sure that my colleagues working in other parts of the world know about the NET Bible. It can be a valuable resource for us also, as well as the translators with whom we work.”

Roger L. Omanson
Inter-regional Translation Consultant, United Bible Societies;
formerly Associate Professor of New Testament Studies
Southern Baptist Theological Seminary

“The NET Bible NT is both a helpful translation and a significant resource to assist in understanding issues of textual criticism and exegetical importance.”

Klyne Snodgrass
Paul W. Brandel Professor of New Testament Studies
North Park Theological Seminary

“An accurate, easy to understand translation supported by thorough documentation...I find it an excellent translation and I am able to endorse it wholeheartedly.”

John F. Walvoord (1910 - 2002)
former President and Chancellor
Dallas Theological Seminary

“One word that I would use for the NET Bible is ‘accessible.’ The translators have worked hard to make recent biblical scholarship available through a readable translation and extensive notes, and the publisher is serious about making the NET Bible available on the internet for the right price--free.”

Joel F. Williams
Bible Faculty
Columbia International University, Columbia, SC

“I heartily endorse the NET Bible. It is an exciting new way to interface computer technology with biblical scholarship in an attractive and informative style. It is easy to access and user-friendly.”

Ronald D. Witherup, S.S.
formerly Academic Dean and Professor of Sacred Scripture
St. Patrick Seminary, Menlo Park, CA

“ A translation project which admirably blends the concern for readability, a clear statement of the idea of the passage and careful attention to the details of the original languages. It is a wonderful study Bible for those who want to understand the details of the passage and work with them so as to draw their own conclusions. A valuable translation for any student of the teaching of God’s Word.”

Daniel E. Buck
Assistant Professor of NT/Theology
Briercrest Bible College, Carenport, SK
Canada

“This is a very unique contribution for students of the Bible. It provides the non-Greek student with an excellent translation and insight into why the text results in a certain English reading. The specialist is provided with options and the most persuasive evidence for certain difficult decisions. It will be helpful to all who must render into any modern language the ancient biblical text.”

Daniel S. Steffen
Professor of New Testament
Seminario Teologico Centroamericano SETECA
(Central American Theological Seminary)
Guatemala

“I highly recommend The New English Translation New Testament (NET Bible NT) for anyone wishing to understand the New Testament better. It is faithful to the Greek from which it is translated and it is written in natural, readable English. Over 16,000 footnotes provide a wealth of information on the translation itself, the history, culture, geography, grammar, and other aspects of the NT which help to clarify this ancient text for the modern reader. It may be that a more valuable, concise, and accessible resource for understanding the NT is not to be found elsewhere. Oh, yes--and you cannot beat the price!”

Joseph D. Fantin
M.A. in Linguistics, Michigan State University
Th.M., Ph.D. in Biblical Studies (NT), Dallas Theological Seminary
Ph.D. in Biblical Studies, The University of Sheffield

Endorsements by pastors and missionaries:

“The NET Bible strikes a delicate balance between being accurate to the original biblical texts and understandable to the modern English reader. The translators have accomplished this both through their choice of words and grammatical structure and through the extensive set of footnotes they have provided. I heartily recommend it to all students of the Bible.”

Clay Porr
Campus Minister
Princeton Evangelical Fellowship
Princeton University

“I highly recommend the NET Bible, especially to missionaries with no tools in the field. In my ministry in India, I came across hundreds of village pastors with a torn Bible in their hands--that was their only tool. They have no commentaries, no concordances, no grammar helps, no cross references. What a change the NET Bible can make in those bare hands. I hope and pray more NET Bibles will be available to those village pastors in India.”

Andrew B. Spurgeon
Missionary
Help for Christian Nationals, Inc.

“Lake Ridge Bible Church continues to enjoy the use of the NET Bible in our Sunday worship services and personal Bible reading. We greatly appreciate the work and effort of so many who are putting together this excellent work.”

Larry Murray
Associate Pastor
Lake Ridge Bible Church
Mesquite, TX

“I find that having people in my congregation that bring the NET Bible to church forces me to make sure I do my homework in the Bible text. Because of the large amount of notes and the complex issues addressed in the notes, I cannot become lazy. People read the NET Bible notes as we go through the Scriptures. When it comes to discussion time, they often ask questions concerning where my conclusion differs from the conclusion presented in the NET Bible notes! The end result is a preacher that is more Biblically-literate and a congregation that is more Biblically-literate.”

Glenn L. Weaver
Pastor
Grace Community Church
Golden Valley, MN

Endorsements by seminary students:

“I am a student at the Baptist Bible Graduate School of Theology in Springfield, MO. I just wanted to let you know what a tremendous help the NET Bible has been in my Greek and Hebrew studies. The translator’s notes are easy to understand and logical in their conclusions. I have received my copy of the printed version of the NT, and I look forward to getting the OT as well.”

--Brian Longest

“...As a fourth-year seminary student, I am thrilled to have the NET translation. Throughout my education, I have been torn between using two types of Bibles. More literal translations, which seek to accurately portray the actual words and word order of the original Greek and Hebrew, often fail to reflect what the text means in today’s terms. More dynamic translations tend to speak in today’s language, but I often wonder how accurate they really are. The NET Bible offers me the best of both worlds--it is accurate, yet beautifully written in today’s language. And the extensive footnotes give me an honest look at difficult passages and alternate translations...”

--Sarah Bourgeois

“...The NET Bible is a tremendous resource. I have used its notes as a tool...to prepare Sunday school classes, sermons and Bible studies. The philosophy behind the notes is revolutionary and they have blessed my heart and mind deeply. This Bible is a beautiful translation and at the same time easy to understand. As a Hispanic, I can say that this Bible will bless many not only in the English speaking world but also people in the rest of the world whose primary language is not English. It is worth having one in your library!”

--Reinaldo Medina F.

“...This new translation with notes is especially helpful for seminary students like myself who are pressed for time and need a quick overview of the translation and exegetical issues surrounding a particular text. This translation has done a great job of being as faithful to the original text as possible without sacrificing clarity of expression or readability. The notes have gone over and above what one could expect, or even wish for, in a study Bible...”

--Brian Rombough

Endorsements by readers: [look here for more user feedback]

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“The bible studies on the various books of the bible are absolutely wonderful. They have been a great blessing to me while doing bible study and it is the best that I have come across on the Internet…”

“No other site has been as much help and blessing as this great treasure of truth.”

“This is MY Bible! This is the best Bible I have ever read or used. I use it all the time because it is a superior translation and the notes are excellent and the most useful. This Bible surpasses any of the translations I have on my overstuffed shelf and it is never on the shelf because I am constantly reading and pondering it. It's clear, readable, and most scholarly. I cannot thank you people enough for making this translation available”

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Additional articles by Donald Curtis (Esther, Song of Solomon, Jeremiah, Lamentations, and Leviticus)

Editor's Note: Because these articles were authored in series' predominately authored by someone else they do not automatically appear in Don's author list. These have been noted here with links for your convenience in viewing a fuller list of his works here on Bible.org.

• 23. Esther - Irony and Providence, in the series From Creation To The Cross
• 29. The Song of Songs, in the series From Creation To The Cross
• 33. Jeremiah: Coming Destruction, in the series From Creation To The Cross
• 34. Jeremiah: The New Covenant, in the series From Creation To The Cross
• 35. Lamentations: The Fall of Jerusalem, in the series From Creation To The Cross

• 6. The Guilt Offering (Leviticus 5:14-6:7; 7:1-6), in the series Leviticus: Sacrifice And Sanctification
• 13. The Boundaries of Godly Sexuality (Leviticus 18:6-29), in the series Leviticus: Sacrifice And Sanctification
• 17. The Lord’s Appointed Times (Leviticus 23), in the series Leviticus: Sacrifice And Sanctification

Lesson 7: Helping Unruly Believers (2 Thessalonians 3:6-15)

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March 19, 2017

In the early 1960’s there was a popular TV show called “Dobie Gillis.” Dobie’s buddy was an unkept beatnik (this was before the hippies) with a goatee, who always wore a sweatshirt and tennis shoes, named Maynard G. Krebs. Whenever Dobie would forget and say the word “work,” Maynard would get a terrified look on his face and shriek, “Work!” He viewed work as an infectious disease to avoid at all costs!

Apparently the church in Thessalonica had some Maynard G. Krebs types who refused to work. They were probably sponging off the brothers who were working, creating tension in the church. Some translations describe these non-working folks as “idle,” but most scholars agree that the word is better translated “unruly” or “disorderly.” It meant to be “out of step.” They seem to have had a defiant attitude, because they were deliberately disregarding the commands about working that the apostle Paul had given both when he was with them and in his first letter (1 Thess. 4:11-12; 2 Thess. 3:6, 10). They also may have been ignoring other apostolic teaching (“tradition,” 2 Thess. 2:15; 3:6, refers to teaching handed down by the apostles).

In our text, Paul’s main concern was that these unruly brothers were not working, but acting like busybodies (2 Thess. 3:11). Many translate his wordplay as, “they are not busy, but they are busybodies.” He commands them to work to support themselves.

Why weren’t they working? Some think that like Maynard, they avoided work because they were lazy, although Paul doesn’t say that. Others think that these unruly brothers were evangelists who, unlike Paul and his colleagues, were demanding support from the church. But most scholars draw a connection between these non-working brothers and Paul’s teaching about the coming of the Lord. They think that they became so caught up with the idea that Jesus would return soon that they quit working. They didn’t want to “waste time” working, since the end was near. But then they had to rely on those who did work. And, with all their extra time, they were going around spreading gossip and perhaps also false teaching, which is why Paul calls them “busybodies.”

Paul was concerned both with the tension that this created in the church and with the bad witness it gave to outsiders, who would think that Christians are religious hucksters. So he devotes this extended section to deal with this problem. He’s saying:

To help an unruly believer, lovingly exhort him to work, don’t enable his irresponsible lifestyle, and exercise church discipline if he does not respond to correction.

This problem was present in incipient form during Paul’s time in Thessalonica. He mentions a rule that he had given them while he was with them (2 Thess. 3:10), “If anyone is not willing to work, then he is not to eat, either.” But it continued to be a minor problem, because in 1 Thessalonians 4:11-12 he wrote, “… make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need.” Now, he deals with it more aggressively, emphasizing his commands in verses 6, 10, and 12.

1. To help an unruly believer, lovingly exhort him to work.

Paul repeatedly uses the words “brethren” or “brother” (vv. 6, 13, 15), to underscore the loving family relationships that should characterize the church. Love should be our motivation in all ministry, including correcting an unruly brother. But biblical love does not mean being nice all the time. Rather, biblical love seeks the highest good of the one loved, namely, that he might be conformed to the image of Jesus Christ. If a person is disobeying God’s commandments, it’s not loving to let him go on without correcting him. If a doctor knows that his patient has cancer, it isn’t loving to hug him and say, “I love you, man!” Love requires gently telling him the truth with the aim of helping him get better.

Not working to provide for your family when you’re able to work is a serious sin! Paul wrote (1 Tim. 5:8), “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” I don’t know of anywhere else, except in the case of the immoral Corinthian man who was having relations with his father’s wife (1 Cor. 5:1), where Paul refers to a sin as being worse than that of unbelievers. Even most unbelievers who have never heard of Christ work to provide for their families. If a professing Christian doesn’t work when he is able, it’s a bad witness to the unbelieving world.

In Galatians 6:1, Paul instructs, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.” “You who are spiritual” refers to the spiritually mature, who walk in the Spirit and demonstrate the fruit of the Spirit in their lives (Gal. 5:16, 22, 23). “Restore” has the idea of bringing healing. The process is to be done with gentleness (a fruit of the Spirit), not with harsh scolding or angry rebuke. And, it must always be done in humility, realizing that you, too, easily could fall into temptation. Don’t come down on the person as if you never sin, but come alongside as a fellow sinner offering help.

In order to correct a sinning brother or sister, you have to set an example of godliness. You can’t exhort someone to do something that you’re not doing. In verses 7-10, Paul refers to his own example of working to provide for his own needs when he was in Thessalonica. As an apostle, he had the right to be supported in his gospel labors, as other apostles were (v. 9; cf. 1 Cor. 9:3-14), but he set aside this right to provide an example to these new believers and to squelch any accusations that he was preaching the gospel to bilk people out of their money. In 1 Timothy 5:17, Paul tells churches to support elders who work hard at preaching and teaching. The apostle John encourages churches to support missionaries and evangelists (3 John 5-8). So there’s nothing wrong with a Christian worker receiving support. But Paul went the extra mile to provide an example of hard work to these new converts.

When Paul says that he did not eat anyone’s bread without paying for it, he does not mean that he paid those who invited him over for a meal! Rather, he didn’t presume on the hospitality of these new believers by expecting them to cover his room and board. He was an example to them of financial integrity and thus he had a platform to exhort them to the same level of integrity.

So if you’re aware of someone who is irresponsibly mooching off others and not taking the initiative to get a job, you need to go to him in love, show him what the Bible teaches about working for a living, and exhort him to look for work. But, what if he doesn’t respond to your exhortation?

2. Since work is a God-given responsibility, don’t enable an unruly believer to continue in his irresponsible ways.

2 Thess.3:10: “If anyone is not willing to work, then he is not to eat, either.” He may need temporary assistance to get on his feet. He may need some coaching on how to get a job. But he should make it his full-time job to look for a job until he gets one. If he’s being irresponsible, don’t enable him to continue in his ways by giving him food or money. Don’t let him lay a guilt trip on you: “If you were a Christian, you’d love me and help me out!” Rather, if he refuses to get a job, he should suffer the consequences. This applies even to family members! To enable his irresponsible ways is not loving. Consider three principles here:

A. Work is a God-given responsibility for every able-bodied man.

You may be thinking, “Man? What about women?” The biblical pattern is that men should support their families financially (Gen. 2:15; 3:17-19), while women are to be “workers at home” (Titus 2:5). Yes, this is radically countercultural! Married women may help contribute to the family’s income (Prov. 31:10-31), but when there are young children in the home, her work should not hinder her from rearing them in the Lord. Of course, an unmarried woman needs to support herself (Acts 16:14). Older women may work if they wish or if the family needs the income. But since marriage should provide a picture of Christ and the church (Eph. 5:22-33), and Christ provides for His church, men are responsible to provide for their families.

The Bible extols work as God-given. God assigned work to Adam in the Garden before the fall. After the fall, God didn’t curse work. Rather, He cursed the ground which the fallen man had to work (Gen. 3:17-19). So work became more difficult because of the fall, but it is still God-given. Even slaves are commanded (Col. 3:23-24), “Whatever you do, do your work heartily, as for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve.” The culture of Paul’s day despised manual labor, but the Bible consistently affirms the dignity of such work. It is significant that Jesus worked as a carpenter and He chose fishermen as his disciples. Paul made tents. So we are not to despise or avoid work.

At the same time, we should not be so consumed with work that our main aim is to become a success in our career or to make a lot of money so that we can buy more and more stuff. Jesus commanded all who follow Him not to seek what the Gentiles seek. Then He added (Matt. 6:33): “But seek first His kingdom and His righteousness, and all these things will be added to you.” Besides providing for our families, we should work so that we can help support the Lord’s kingdom work worldwide.

In his book, Life Work ([YWAM Publishing], p. xxi), Darrow Miller writes,

When we see our worth as determined by the marketplace and the amount of money we make, we often sacrifice what matters the most—family, friends, marriages, Christian fellowship—in pursuit of success, prestige, fame, power, and other goals prized by the world. All too often there is a direct relationship between our escalating material prosperity and our increasing moral and spiritual poverty.

So working is a God-given responsibility so that we can provide for ourselves and our families, which means that work is good. But, at the same time we need to keep in mind Paul’s warning (1 Tim. 6:9-10),

But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.

Underlying Paul’s command for unruly brothers to work is a character issue:

B. Self-discipline is an important character quality that every believer must develop.

Paul reminds them (2 Thess. 3:7) that he and his fellow-workers “did not act in an undisciplined manner among you.” By way of contrast, he confronts the unruly (2 Thess. 3:11), “For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies.” Self-control or self-discipline is a fruit of the Holy Spirit (Gal. 5:23), which every believer should be developing. These unruly brothers were not working because they were undisciplined.

Have you ever thought about how self-control affects just about every area of life? A self-controlled person uses his time wisely in line with biblical goals. One key to spending time alone with the Lord each day in the Word and prayer is disciplining yourself to set aside the time to do it. Self-discipline is also required to get to work on time and be faithful to do your job well. Discipline also affects your finances, enabling you to live within your means and stay out of debt. It keeps you from buying stuff on impulse that you can’t afford. It helps you pay your bills on time.

Self-control also affects your relationships. People who lack self-control lose their temper and say things that damage relationships. Those who lack self-control look at pornography and sometimes are unfaithful in their marriages. A lack of self-control is behind drug and alcohol abuse. Self-control also affects your health: you eat properly and in the right amounts; you exercise to stay in shape. So it’s crucial for all believers to develop self-discipline or self-control. (For help in how to develop this quality, see my message, “Learning to Control Yourself,” 12/31/06, on fcfonline.org.)

C. We are not responsible to support an unruly brother who refuses to respond to correction.

Paul says, “If he won’t work, don’t give him food or money. Let him go hungry.” The Book of Proverbs commends hard work and thrift, but it mocks fools who are lazy and who spend their money unwisely (Prov. 6:1-11; 10:4-5; 13:4; 20:4; 21:24; 24:30-34; 26:14-16). While it’s fine to buy a meal for a hungry man, that is not helping him deal with the underlying problem of why he doesn’t have money for food. If he’s using his money for alcohol or drugs, we aren’t obligated to help him with food. The loving thing is to help him face his need for Christ or, if he is a Christian, to develop a self-controlled, responsible way of life.

Sometimes people will cite Jesus’ words (Matt. 5:42), “Give to him who asks of you, and do not turn away from him who wants to borrow from you,” to claim that you should give indiscriminately to anyone who asks or that you should loan money to irresponsible people who will squander it and never pay it back. But in the context, Jesus is speaking against those who selfishly cling to their money, refusing to help people with genuine needs. As 1 John 3:17 rhetorically asks, “But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?”

But if Jesus and John meant that we are to give indiscriminately to anyone who asks, then Paul in our text (and many other Scriptures) would be contradicting them. To encourage further irresponsibility and sin in someone by giving to him every time he asks for more would be sin. Love seeks to help the person become an obedient, responsible believer. And Paul commands (v. 12, not suggests!) such irresponsible brothers to “work in quiet fashion and eat their own bread.” They should stop being busybodies and get a job.

But, what if a person in the church ignores repeated exhortations to get a job? What if he continues to ask people in the church for money? What if he is a family member? Should you keep giving him more money? No,

3. The church is responsible to discipline an unruly believer who refuses to respond to correction.

Paul mentions this first in verse 6, “Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us.” He elaborates further in verses 14 & 15: “If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame. Yet do not regard him as an enemy, but admonish him as a brother.”

What does church discipline look like? First, as we’ve seen, those who are spiritual should seek to restore the unruly brother by admonishing him (Gal. 6:1; Matt. 18:15; 1 Thess. 4:11; 5:14). If after repeated attempts from several individuals, he does not respond, the elders should command him by their authority in Christ to get a job (2 Thess. 3:12), warning him of the consequences if he refuses, namely that the church will not support him or pay his bills (v. 10). He will go hungry and end up homeless.

The practical difficulty, which Paul doesn’t address, is, what if he has a family? Should the church help the family with food and rent? This can be very emotional, because manipulative men will use their wife and children as pawns to elicit sympathy to get money for their needs. In spite of my many objections, for years my parents gave thousands of dollars to a deadbeat guy who used his kids to tug at my parents’ heartstrings. They countered me by saying that they didn’t want the kids to go to foster care, but eventually that is what happened. I think that our text says that in spite of the hardship on the family, we should not support an irresponsible man’s refusal to work.

If the lazy brother still does not respond, the church must be informed and withdraw normal fellowship contingent on his repentance, while continuing to admonish him (2 Thess. 3:14-15). This isn’t the final stage of church discipline, where the church excommunicates the person and treats him as an unbeliever (Matt. 18:17). Paul says not to cut off all contact (v. 15), but rather not to maintain normal friendly, “buddy-buddy” contact, as if nothing were wrong. Don’t invite such a person over for a friendly dinner, where you never mention his sin. Don’t include him in a men’s activity as if he’s part of the fellowship. He should be excluded, except for attempts to bring him to repentance. And, those in the church must be careful not to be wrongly influenced by the unruly man’s attitudes and behavior.

It’s difficult to know how to apply today Paul’s purpose (3:14), “so that he will be put to shame.” In the culture of that time, honor and shame were a big deal. The Thessalonian believers had already been shamed in their pagan society by being identified with the church. If the church rejected them, they would be doubly shamed (Gene L. Green, The Letters to the Thessalonians [Eerdmans/Apollos], p. 355). Many Middle Eastern cultures today are still honor and shame based. But in our Western world today, the concepts of honor and shame are not so strong. The ostracized person would just go find another church to hit up for money.

Carl Laney (A Guide to Church Discipline [Bethany House], p. 80) argues that if the primary objective of the disciplinary action were to shame the offender, Paul could have used another verb that more clearly intends that meaning. The verb that Paul used sometimes means to shame, but also means, “to turn or direct.” Laney argues that the purpose of the church’s breaking off normal fellowship with the unruly brother was to get him to reflect on his sin and turn from it. The goal is restoration, not embarrassment. But, if an unruly man continued in his ways after all of the above steps to help restore him, the final step would be excommunication, in which the church would treat him as an unbeliever (Matt. 18:15-18). He may not be saved.

The gospel promises that we are saved by grace through faith in Christ alone, but genuine saving faith is never alone (Eph. 2:8-10). When God saves us, He changes our hearts, which inevitably results in changed behavior in obedience to God’s word. A man who doesn’t respond to repeated attempts to correct him may not be genuinely saved.

Conclusion

Perhaps Paul adds v. 13, “But as for you, brethren, do not grow weary of doing good,” because dealing with an unruly, lazy man can be exhausting and frustrating. We may quit helping all needy people. But Paul tells us not to stop helping those with legitimate needs, even if we’re frustrated dealing with those who refuse to obey the Lord.

Also, it’s easy to grow weary of the difficult task of exhorting an irresponsible brother. They’re often manipulative and deceptive. They try to play off your emotions. They pit one person against another in an attempt to get their own way. If they would work as hard at getting and keeping a job as they do at trying to pry money out of soft-hearted people, they wouldn’t need the money! But we must not grow weary of doing good.

I hope that we never need to apply these principles as a church. But if we do, I hope that we’ll be faithful for the glory of the Lord, the good of the church, and the good of those who are unruly.

Application Questions

Do you know anyone who fits Paul’s description of an “unruly” brother? Have you tried to talk to him? If he didn’t respond favorably, what else should you do?
Is it wrong for an able-bodied believer to be on welfare or other government assistance? Why? Why not?
Obviously, some jobs are more fulfilling than other jobs. What should a Christian in an unfulfilling job do? Is it okay to seek more satisfying work?
If a believer who refuses to work has a family, should the church help support the family? Why? Why not?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Christian Life, Church Discipline

31 Bible Reflection Tips

Open my eyes, that I may behold wondrous things out of your law. Psalm 119:18

1. Emphasize: Pause on each word of a verse, emphasizing it as you read it, and unpack it. (“I have stored up your word...” Personally accountable, deliberate, not dependent on others. “I have stored up your word…” Habitually, ongoing.)

2. Read and Pause: Pray. Then start reading until the Holy Spirit causes you to pause and reflect.

3. Opposites: Consider the opposite of what the verse is saying. (“I have stored up your word in my heart, that I might not sin against you.” opposite: WHEN “I have [NOT] stored up your word in my heart, [ I find I more readily ] sin against you.”

4. Inclusive/Exclusive: When you find words like all, every, never, none see them as yield signs and ponder what that includes or leaves out. (“I will never leave you or forsake you” NEVER? not even when I run away from you? NEVER? not even when I feel alone?)

5. Various English Translations: Read in various translations to get a fresh or nuanced perspective.

Philippians 3:3

ESV: For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh

ERV: But we are the ones who have the true circumcision—we who worship God through his Spirit. We don’t trust in ourselves or anything we can do. We take pride only in Christ Jesus.

MSG: The real believers are the ones the Spirit of God leads to work away at this ministry, filling the air with Christ’s praise as we do it. We couldn’t carry this off by our own efforts, and we know it—even though we can list what many might think are impressive credentials.

NLT: For we who worship by the Spirit of God are the ones who are truly circumcised. We rely on what Christ Jesus has done for us. We put no confidence in human effort, )

6. Other Language Translations: If you read in another language, read the Scriptures in that language.

7. Rewrite: Rewrite a verse or passage from your own thoughts and words.

8. Personalize: Read a verse or passage and put your own name in where there are names or pronouns. (Isaiah 41:13 “‘For I hold you by your right hand— I, the Lord your God. And I say to you, ‘Don’t be afraid. I am here to help you.” Personalized: “‘For I hold Carol by her right hand— I, the Lord Carol’s God. And I say to Carol, ‘Don’t be afraid. I am here to help Carol.”

9. Question: Ask yourself questions about the passage. (Who is involved in this story? Where else did Jesus say something similar? Who is this being said to?)

10. Threads: Find other verses that speak along the same lines. (What else did Jesus say to the Pharisees? Where else do the Psalmists recount God’s actions among His people? What is Paul’s salutation and closing in each of his letters? What does Proverbs say about what the fool does, thinks, says?)

11. Patterns and Rhythms: Look for literary or construct patterns. (e.g. What are common “triplets” or “couplets” in the NT? Faith, Hope, Love; Grace and Truth, etc)

12. God-Man: In the Gospels, wherever “Jesus” is mentioned, read the passage as “God”. (“Jesus returned to the Sea of Galilee and climbed a hill and sat down. A vast crowd brought to him people who were lame, blind, crippled, those who couldn’t speak, and many others. They laid them before Jesus, and he healed them all.” Read as: “[God] returned to the Sea of Galilee and climbed a hill and sat down. A vast crowd brought to [God] people who were lame, blind, crippled, those who couldn’t speak, and many others. They laid them before [God] , and [God] healed them all.”)

13. Join the Cast: Take on one of the characters in the story and walk through the story as that person. (Zacchaeus: Why do you want to see Jesus? What do you feel when Jesus says he is going to your house? What might you be afraid of or excited about?)

14. Attributes: Tie what you are reading to an attribute or characteristic of God. (Matthew 19:14,15: “But Jesus said, ‘Let the children come to me. Don’t stop them! For the Kingdom of Heaven belongs to those who are like these children.’ And he placed his hands on their heads and blessed them before he left. ATTRIBUTES: Kind, Humble, Generous…)

15. Listen: Read the passage aloud or listen to it recorded.

16. Memorize: Verses and passages. Tackle a longer section as a month-long or annual goal. (Suggestions: Psalms 19, 23, 51, 103; Ten Commandments; Beatitudes, Sermon on the Mount; Book of Philippians; John 14-17).

17. Pray: Transform the passage into a prayer. (Psalm 23: “Lord, thank you for being my Shepherd and providing all I need. When you put me in places of refreshment and rest, help me to enter into them fully. Help me remember that it is your righteousness, not my own, that guides me, and it is your name alone that deserves any glory….”)

18. Sing: Sing Scriptures that have been made into praise choruses, or make up your own tunes to passages.

19. Do’s and don’ts: Reframe teachings of the Psalmists, Jesus, Paul, etc into lists of things to do and things to avoid doing. (Ephesians 4: DO: Walk in a manner worthy of calling; bear with one another; maintain the unity of the Spirit in the bond of peace. DON’T: walk like people who don’t know God; don’t become callous, don’t be given to sensuality or greed.)

20. Define: Use a dictionary or thesaurus to look up words, even if you already know the definition, to help expand your understanding of the meaning.

Mercy: http://dictionary.reference.com/browse/mercy

compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one’s power; compassion, pity, or benevolence: Have mercy on the poor sinner.
the disposition to be compassionate or forbearing: an adversary wholly without mercy.
the discretionary power of a judge to pardon someone or to mitigate punishment, especially to send to prison rather than invoke the death penalty.
an act of kindness, compassion, or favor: She has performed countless small mercies for her friends and neighbors.
something that gives evidence of divine favor; blessing: It was just a mercy we had our seat belts on when it happened.

Synonyms:

forgiveness, indulgence, clemency, leniency, lenity, tenderness, mildness

21. Jot: Read a passage and jot down the key or main thought. Reflect on what you captured.

22. Meditate: Review a passage over and over in your mind throughout the day or as you go to sleep.

23. Word Study: use a Concordance to look up all the passages a word is used then look for patterns or how the various passages expand your understanding. (Wisdom-208 instances in ESV. Here is a selection.)

1 Kings 4:30 (ESV) so that Solomon’s wisdom surpassed the wisdom of all the people of the east and all the wisdom of Egypt.

Acts 6:10 (ESV) But they could not withstand the wisdom and the Spirit with which he was speaking.

Colossians 2:3 (ESV) in whom are hidden all the treasures of wisdom and knowledge.

1 Kings 4:34 (ESV) And people of all nations came to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom.

Proverbs 4:7 (ESV) The beginning of wisdom is this: Get wisdom, and whatever you get, get insight.

1 Corinthians 2:5 (ESV) that your faith might not rest in the wisdom of men but in the power of God. Wisdom from the Spirit

Proverbs 8:1 (ESV) Does not wisdom call? Does not understanding raise her voice?

Proverbs 24:3 (ESV) By wisdom a house is built, and by understanding it is established;

Ephesians 1:8 (ESV) which he lavished upon us, in all wisdom and insight

24. Diagram: Take a passage apart and diagram it according to parts of speech. What are the subclauses? What is dependent on what?

25. Repetition: Note when a word or phrase is repeated in a passage. (John 1)

“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth... For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ.”

26. Journal: Read a passage and write your personal reflections, prayers, questions, insights, etc.

27. Commentaries: Read what Bible teachers and Scholars have said about the passage. Classic Commentaries are found free online: Matthew Henry, Calvin, Luther, etc. http://www.biblestudytools.com/commentaries/

28. Greek and Hebrew: Look up the meaning of words in a Greek or Hebrew Dictionary. http://www.Lumina.Bible.org/ or http://www.biblestudytools.com/interlinear-bible/

29. Poetry: Write a passage as a poem.

30. Dialogue/Contrast: Read a page that has various characters with voices from the characters. (John 11: Jesus said. Mary, Martha responded.) (Psalm 78 God did. People of Israel responded.)

31. Themes: Follow a specific concept, term or person throughout a book or passage. (Read all accounts of the Birth of Jesus. Where do you see the Holy Spirit? Read Matthew or Luke and write down every accusation the Scribes or Pharisees mutter about Jesus.)

Lesson 8: A Pattern for Christian Growth (2 Thessalonians 3:16-18)

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March 26, 2017

It’s always fun to watch our children and grandchildren grow. They get so excited about their progress: “Grandpa, watch me do this!” “Grandma, I drew you this picture!” (Which usually goes on the refrigerator). As they get older, especially with the girls, it’s like watching a beautiful flower unfold before your eyes.

It’s also gratifying to watch believers grow in Christ. I especially enjoy watching someone who has come out of a difficult past gain victory over some sin or see them serving the Lord in some way. And while as we grow older in the Lord the changes may not be as visible, Christian growth should continue until the day that we are with Jesus.

As Paul wraps up this second letter to these new Thessalonian believers, he offers his fourth prayer for them in three chapters (see 2 Thess. 1:11-12; 2:16-17; 3:5). He prays (2 Thess. 3:16), “Now may the Lord of peace Himself continually grant you peace in every circumstance. The Lord be with you all!” Then, after a verse authenticating himself as the author of this letter, he adds (2 Thess. 3:18), “The grace of our Lord Jesus Christ be with you all.”

Paul’s frequent prayers show that we must depend on the Lord’s grace and strength in every situation, both for our own growth and for the growth of others we care about. Also, God’s grace and love are recurring themes in Paul’s prayers. Those qualities are the prime motivation for spiritual growth. While it’s not comprehensive, Paul’s concluding prayer and his authenticating signature to this letter give us a short pattern for Christian growth:

To grow in Christ, seek His peace in every situation, seek His presence every day, submit to His word as your authority, and saturate your life with His grace.

1. To grow in Christ, seek His peace in every situation.

2 Thess. 3:16a: “Now may the Lord of peace Himself continually grant you peace in every circumstance.” The Thessalonians were going through persecution, battling false teaching, and dealing with unruly church members. Each of those situations can create tension and strife in a local church. In this battle, Paul prays for the reality of the Lord’s peace continually and in every circumstance. While his prayer has an individual application, the primary application in this context is for the church to experience God’s peace.

This is the only time the phrase “the Lord of peace,” (referring to Jesus) occurs in the New Testament (but, see Eph. 2:14). More often, the expression is, “the God of peace,” referring to God the Father (Rom. 15:33, 16:20; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). The Holy Spirit is also the source of peace, which is part of the fruit He produces in us (Gal. 5:22; see, also, Rom. 14:17). So all three members of the trinity are the source of peace for believers. The Hebrew concept of “shalom,” which was behind Paul’s thinking, referred not just to the absence of strife, but to overall well-being or wholeness. Peace has three dimensions:

A. Peace with God is a gift that comes from Christ through justification by faith and through sanctification.

By birth and because of our sins, we all were hostile toward God, alienated from Him in our thoughts and deeds (Rom. 8:7; Col. 1:21). But by His grace, Christ obtained our peace with God through the blood of His cross (Col. 1:20). Thus Paul states (Rom. 5:1), “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”

People outside of Christ may have a false sense of peace because they think too highly of themselves and too lowly of God, who is absolutely holy. They assume that their good works will get them into heaven. After all, they’re not mass murderers and rapists! They’re basically good people! And there have always been plenty of false prophets who tell people, “Peace, peace,” when there is no peace (Jer. 6:14; 8:11). But as Isaiah (57:21) declares, “‘There is no peace,’ says my God, ‘for the wicked.’” The Puritan Thomas Watson put it (A Body of Divinity [Banner of Truth], p. 262), “The seeming peace a sinner has, is not from the knowledge of his happiness, but the ignorance of his danger.” So peace with God comes first through justification by faith in Christ.

Also, peace comes through sanctification by the Holy Spirit. As Paul prayed (1 Thess. 5:23), “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.” We cannot enjoy peace with God while we’re living in known disobedience to His commands. David was clearly a believer when he sinned with Bathsheba and had her husband murdered. But in Psalm 38, he goes on for verse after verse describing the turmoil and lack of peace that engulfed him because of his sin. Again, as Thomas Watson graphically puts it (ibid.), “You may as well suck health out of poison, as peace out of sin.”

The solution, as Watson again pointedly states is (ibid., p. 265), “If you would have peace, make war with sin.” But then, once you’ve confessed your sin and turned from it, don’t trust in your own righteousness for peace. Rather, as Watson goes on to remind us (p. 266), “Go to Christ’s blood for peace…. That blood of Christ which pacified God, must pacify conscience. Christ’s blood being sucked in by faith, gives peace.”

B. Peace with God also results in peace with other believers, even if they are very different than you are.

Concerning the reconciliation between Jews and Gentiles in the church, Paul wrote (Eph. 2:14), “For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall.” The dividing wall was a chest high wall in the temple that divided the court of the Gentiles from the court of the Jews. There was a sign on it warning Gentiles that if they ventured beyond that point, they were responsible for their own deaths! But in Christ, that barrier is removed, so that in the church (Col. 3:11), “there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.”

But even though Christ is our peace, peace among believers is not automatic. Because of our different personalities, backgrounds, and perspectives and because of residual sin in our hearts, we need constantly to work at peaceful relationships (Col. 3:12-15). Paul’s command (2 Thess. 3:14-15) for the church to discipline unruly brothers who refused to work could have resulted in discord in the church, as people who were friends or relatives of the disciplined members may have come to their defense. But Paul’s approach was not to achieve peace by avoiding confronting sin. That would have resulted in bigger problems later. Rather, his approach was to deal with sin and then pray for the Lord’s peace to be experienced in every circumstance.

I’ve seen believers who avoid conflicts with other believers by just moving on to another church. Sometimes after repeated conflicts, they become so disillusioned with the church that they drop out altogether. I’ve also seen marriages where the husband and wife allow tension to build up over the years without working at resolving conflict God’s way. I’ve seen pastors who dodge conflict by not confronting sinning members. But dodging conflict without dealing with sin never results in lasting peace. We should do all that we can to seek peace with others (Rom. 12:18), but not by glossing over sin or major doctrinal errors.

C. Peace with God also results in inner peace even in difficult situations.

I hope that you apply often Paul’s prescription for anxiety (Phil. 4:6-7): “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.” Don’t forget the “thanksgiving” part! Even though you may not feel thankful for a trial, you can thank God by faith that He will work it together for your good. Thankful prayer results in inner peace, even in the midst of difficult trials.

So to grow in Christ, seek peace with God through faith in Jesus’ shed blood and by turning from all known sin. Seek peace with others, not by avoiding conflicts, but by working through them in a godly manner. And seek inner peace through thankful prayer.

2. To grow in Christ, seek His presence every day.

2 Thess. 3:16b: “The Lord be with you all.” One of my seminary professors once told us that he thought that it was dumb to pray for the Lord to be with us, since He promised to be with us always. But we pointed out this verse to him and he had to recant! On the one hand, Christ has promised to dwell in us forever (John 14:18, 20, 23; 15:4); yet on the other hand, Paul prays that Christ may dwell in our hearts through faith (Eph. 3:17). I think that he’s praying for us to know experientially the fact of Christ’s indwelling presence. He dwells in every believer, but we need daily to experience the reality of His indwelling presence. Note three truths:

A. Christ’s experienced presence is essential for the journey toward heaven.

In Exodus 33, after the incident with the golden calf, the Lord tells Moses to continue on toward the land of Canaan, but the Lord says (Exod. 33:3), “I will not go up in your midst, because you are an obstinate people, and I might destroy you on the way.” But Moses, who spoke with the Lord face to face (Exod. 33:11), pled with God and said (Exod. 33:15), “If Your presence does not go with us, do not lead us up from here.” He goes on and boldly asks the Lord that he might see His glory.

Ryan Lister’s excellent, The Presence of God [Crossway], convincingly argues that from the Garden of Eden to the New Jerusalem, the theme of God’s presence with His people ties together the storyline of the Bible. He says (p. 25), “God is working to establish a people and a place for his presence.” The church is God’s temple, where He dwells. What distinguishes the church from every secular group is the presence of God in our midst! But, do we experience this? We should have a sense of holy awe when we come together each Lord’s Day because the living God is here in our midst!

B. Christ’s presence cannot be experienced when we harbor sin in our hearts.

This is true both individually and as a church. Of course, we wouldn’t ever sin if we remembered that God is with us! When David sinned with Bathsheba and finally came to repentance, he cried (Ps. 51:11), “Do not cast me away from Your presence and do not take Your Holy Spirit from me.” While the Lord promised that the Holy Spirit would be with us forever (John 14:16-17), we forfeit the experience of His presence if we harbor known sin in our hearts. If we have bitterness toward those who have wronged us or if we have not asked forgiveness and sought to restore relationships where we have wronged others, we will not experience God’s presence in this church, in our homes, or in our personal lives. Don’t let any sin rob you of experiencing Christ’s presence!

C. Christ’s presence should be experienced both individually and corporately.

Individually, Jesus promised His followers who help fulfill His Great Commission (Matt. 28:20), “I am with you always, even to the end of the age.” Hebrews 13:5 assures us, “for He Himself has said, ‘I will never desert you, nor will I ever forsake you.” At the end of Paul’s life, when he faced execution and everyone had deserted him, he wrote (2 Tim. 4:17), “But the Lord stood with me and strengthened me ….”

David Livingstone, who suffered incredible hardships taking the gospel into the uncharted heart of Africa, relied often on the promise of Matthew 28:20, “I am with you always, even to the end of the age.” He said (cited in A Frank Boreham Treasury [Moody Press], compiled by Peter Gunther, p. 107), “On those words I staked everything, and they never failed!” The same text also supported John Paton, who encountered many life-threatening dangers as he took the gospel to the cannibals of the New Hebrides Islands (ibid. p. 123). The promise of Christ’s presence should sustain us in every difficulty we face.

But also, as a church we need to experience God’s presence in our midst. Anything less is just going through the motions. Paul said (1 Cor. 14:25) that when an unbeliever comes into our assembly, the result should be that “the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.” My prayer is that we won’t just run through the program each week, but that God will show up and that everyone will know that He is certainly among us.

So to grow in Christ, seek His peace in every situation. Seek His presence every day.

3. To grow in Christ, submit to His word as your authority in life.

2 Thess. 3:17: “I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write.” Paul had been dictating this letter to a secretary. Now Paul takes the quill and writes the rest of the letter in his own hand to authenticate that the letter was truly from him. This was necessary because the church had already received a letter purporting to be from Paul that was spreading false teaching (2 Thess. 2:2). So, as Gene L. Green (The Letters to the Thessalonians [Eerdmans/Apollos], p. 359) writes, “Much more than being a personal note, the subscript was a weapon in the war against heresy.”

That war continues. False prophets today in charismatic churches claim to have revelations from God that are on a par with or even override Scripture. The Roman Catholic and Orthodox Churches elevate their traditions over Scripture. But the apostolic testimony as found in the New Testament is our only authority in matters of faith and practice. Make sure to compare every teaching against God’s authoritative word. John Stott (The Message of 1 & 2 Thessalonians [IVP Academic], p. 196) writes, “There is nobody in the church who has an authority which even remotely resembles that of the apostles of Christ; nor has there been since the last apostle died.” He concludes (p. 199), “For to despise the Word of the Lord is to despise the Lord of the Word, to distrust his faithfulness and to disregard his authority.”

Submission to God’s word is our only compass in this confused and rebellious world. How do we know that abortion is wrong? We know because God’s word reveals that He is the giver of life and that every person is created in His image. How do we know that homosexual behavior is sin? We know because God’s word clearly spells that out over and over again. I recently had a woman from another city call me. Her husband is planning to become a woman and wants her to stay married to him and she was wondering what she should do! God’s word, not modern opinion, is our only guide. The same applies to every other moral and ethical issue we face in this world that has rejected God’s word of truth.

To submit to God’s word, you need to know His word by continually reading and studying it. To apply it correctly, you first must interpret it correctly. To grow in your Christian walk, submit all of your life to all of God’s word or you will be carried along by this godless culture. Finally,

4. To grow in Christ, saturate your life with His grace.

2 Thess. 3:18: “The grace of our Lord Jesus Christ be with you all.” This closing verse is identical with 1 Thess. 5:28, except for the addition of “all,” which includes even the unruly. They need the Lord’s grace. The entire church needs the Lord’s grace to deal with persecution, false teaching, and with the unruly members. As Gary Shogren (Zondervan Exegetical Commentary on the New Testament, 1 & 2 Thessalonians [Zondervan], p. 343) writes, “For Paul there is no experience of God apart from the Lord Jesus Christ and his grace.” And John Stott (p. 198) observes, “There can be no peace without grace.” Three brief observations:

A. Both legalism and licentiousness are enemies of God’s grace.

I’ve often heard Bible teachers say that grace is the balance point between legalism on the one hand and licentiousness on the other, but that is not true. Legalism and licentiousness are flip sides of the same coin, because both are manifestations of the flesh. God’s grace operates through the Holy Spirit, changing our hearts, giving us the desire to please and obey Him. Jesus Christ is the Lord Jesus Christ, so His grace is not opposed to submitting to His lordship over every area of your life. God’s grace does not give us the freedom to sin (Rom. 6:1); rather, it frees us from sin (Rom. 6:14).

B. God’s grace in the gospel is the motivation for holiness and serving the Lord.

In 1 Corinthians 15:10, Paul wrote, “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.” He would later write to Timothy (2 Tim. 2:1), “You therefore, my son, be strong in the grace that is in Christ Jesus.” Paul usually begins and ends his letters by invoking God’s grace on the readers, which was more than a formula or formality. He never got over the wonder that as the chief of sinners he found God’s undeserved favor at the cross.

Neither should you! That’s especially true for those of us from Christian homes. It was God’s grace that gave us Christian parents who loved us, shared the gospel with us, and taught us the ways of the Lord. It was His grace that convicted us of our sins, opened our eyes to the love of Jesus, and saved us from trusting in our own righteousness. Bathe yourself daily in the Lord’s abundant grace so that you’re motivated to obey and serve Him.

C. God’s grace shown to you should flow through you to others.

If you have experienced the grace of the Lord Jesus Christ through the gospel, you’re now a channel for that grace to flow to other sinners. With the self-righteous, who think that they’re good enough to get into heaven, you may need to preach the law, as Jesus did to the Pharisees. But with the broken, who are burdened with their sin and guilt, Jesus always extended grace, and so should we. He invites all sinners (Matt. 11:28), “Come to Me, all who are weary and heavy-laden, and I will give you rest.” The almost final verse of the Bible (Rev. 22:17) invites, “The Spirit and the bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who wishes take the water of life without cost.” And the very last verse of the Bible is (Rev. 22:21), “The grace of the Lord Jesus be with all. Amen.”

Not only should we extend the grace of the gospel to others, but also, those who have experienced God’s grace should be gracious toward difficult people and toward people who are enslaved to sin. It grieves me when I see Christians being harsh, judgmental, and condemning, whether towards other believers or towards those in the world. Yes, we need to hold the line on God’s absolute moral standards. But if it were not for God’s grace, we’d all be violating those standards. Everyone you meet has difficult struggles of some sort and so everyone needs God’s grace. You’re the channel for that grace to flow to them.

Conclusion

Someone has defined a rut as a grave with the ends knocked out. It’s possible that some of you are in a spiritual rut. But the Lord wants you to be growing. Aleksandr Solzhenitsyn, the Russian writer who survived the Gulag, wrote (goodreads.com), “The meaning of earthly existence lies not, as we have grown used to thinking, in prospering but in the development of the soul.”

The Lord wants you to develop your soul by seeking His peace in every situation, by seeking His presence every day, by submitting to His word as your absolute authority, and by saturating your life with His grace.

Application Questions

Do you have any relationships where you need to seek peace? How can you begin that process this week?
Discuss: Should the Lord’s presence be something we feel, or a matter that we count on by faith?
Does God give prophetic revelation to people today? If so, is it authoritative, like Scripture? Support your answer biblically.
Where is the balance between being gracious people and yet confronting people with their sin?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Estudos sobre a Vida de Josué

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9. Beware of Complaining and Arguing

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Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life—in order that I may boast on the day of Christ that I did not run or labor for nothing. But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me. (Philippians 2:14-18)

Why should Christians do everything without complaining or arguing?

Paul in the previous text called for the Philippian church to “work out their salvation with fear and trembling” (v.12). Here he calls for them to continue the work of conforming to the image of Christ through doing everything without complaining and arguing (cf. Phil 2:6-11). This was especially important because situations in the church were threatening to stagnate or even destroy their spiritual life. They were experiencing persecution for the faith (1:28). False teachers were present in the church (3:2), and there was a division between two women in the congregation (4:2). Many threats to the spiritual growth of this congregation existed, and he calls for them to work out their salvation to completion by not “complaining or arguing” (v. 14).

This is very important for us to hear. We live in a world and society that is prone to complaining. In companies, the employees complain about their bosses and one another. In homes, husbands complain about their wives. Wives complain about their husbands. Children complain about their siblings and their parents. In churches, the members of the congregation complain about one another and the pastor. The pastor complains about the congregants. We live in a world full of complaining and arguing.

This tendency began at the Fall. Before sin entered the world, Adam and Eve never complained about anything. They didn’t complain about God putting a tree in the garden that they were forbidden to eat. They didn’t complain about not having any clothes on. Nor did they complain about the command to only eat vegetables. One of Satan’s first temptations was to get Adam and Eve discontent with God’s plan for them. He says, “Is it true that you cannot eat of every tree in the garden?” He tries to make God’s plan for them feel restrictive and domineering. He then tries to make them feel that God is trying to keep them from the best. He said, “God knows that when you eat of this tree you will be like God.” Satan’s overall temptation was to get them to not trust God and to become discontent with what they already had.

Isn’t that the state of the world today? We are discontent about everything. We are discontent about our job, our home, our TV, our phone, our family, our church, etc. For some people it is hard to find anything that they are content with. In fact, right when Adam sinned we see the tendency of man’s new sin nature to complain. He says to God, “The woman you gave me, gave me the food and I did eat.” When God asked him if he had eaten from the Tree of the Knowledge, he didn’t respond with, “Yes.” He responded by blaming God and the woman for his failure. The woman then blamed the serpent.

What we now see in the world is a tendency to complain. As a veteran of the U.S. military, I can say that the military is probably the place where I have experienced the most complaining. While I was on active duty and now as a reservist, it seems to be part of the culture. We all complained about the military, and this complaining bonded us together. We had a common animosity. I would say the church is at times not too far behind the military. We complain about the worship, the sermon, the seating, the lighting, the offering, the leadership, the members, and anything else we can complain about. Paul realized this tendency was in the Philippians, and Christians overall, and therefore, he challenged them to do “everything without complaining and arguing.” He didn’t say “some things” but “everything.”

Is this realistic? Why should we do “everything” without complaining? In this text Paul teaches us why we should do everything without complaining. His hope was to motivate Christians to live in a manner that would properly reflect our relationship both to God and the world.

Big Question: Why should Christians do “everything without complaining or arguing” according to Philippians 2:14-18?

Christians Should Not Complain and Argue in Order to Obey God

Do everything without complaining or arguing (Philippians 2:14)

Again, Paul says that Christians should do everything without complaining and arguing. “Complaining” can also be translated “grumbling.” “‘Grumbling’ (goggusmon) is an onomatopoeic word that sounds like what it means similar to words such as: buzz, boom, meow, or murmur.”¹ It “describes the low, threatening, discontented muttering of a mob who distrust their leaders and are on the verge of an uprising.”² It is a verbal expression of one’s dissatisfaction with circumstances.

The word “arguing” in the Greek is the word “dialogismos” which is where we get the English word “dialogue”.³ It describes both one’s inner reasoning as we argue in our minds and one’s outer reasoning with our mouths. When we are discontent, we argue both in our minds and with our mouths—with ourselves, other people, and with God. Paul says this is one of the things we must get rid of as we work out our salvation.

The classic story on complaining and arguing is seen in Israel’s wilderness wanderings. When God delivered them from slavery in Egypt and they went into the wilderness, they complained about a lack of water (Ex 15) and a lack of food (Ex 16). In Numbers 11 they complained about their trials in the wilderness, and how they wanted meat. And throughout their time in the wilderness, they complained against Moses and God. Because of their complaining, God judged them and many died. Paul said this about Israel’s experience in 1 Corinthians 10:9-11:

We should not test the Lord, as some of them did—and were killed by snakes. And do not grumble, as some of them did—and were killed by the destroying angel. These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come.

Paul said God killed them because of their grumbling through a destroying angel. In Numbers 11 God brought a fire and a severe plague in the camp that wiped out many of them. I don’t think many of us have truly meditated on Israel’s wilderness experiences. Think about this, they wandered in the wilderness without water for three days, and when they found some, it was bitter (Ex 15:22-23). For us, we are accustomed to having a drink anytime we want, just as the Israelites were in Egypt. It would be very hard for us to not complain when lacking fluids. Then God gave them manna from heaven for food, but the problem was that was all they ate for days at a time. What if they didn’t like the taste or the texture of it? Wouldn’t it be normal to complain and even acceptable? Plus, even if they liked the taste or the texture, they still ate the same food every day. Who wouldn’t complain? “Come on, God, isn’t your anger and punishment a little unreasonable—to kill them? Father, that just seems like a little too much.” And, also let us consider the fact that they wanted some meat (Num 11:4). I complain all the time while living here in Korea because many meals have no meat or very little meat. To me a meal without meat is not a meal. It is a snack. I want a meal. I figure that if I was in the wilderness with them, I would have complained alongside them.

One of the things we learn from Israel’s wilderness wanderings is that complaining is incompatible with our salvation. They were saved from slavery in Egypt and God deemed it unreasonable for them to complain after such a large display of grace. However, we have received much more grace. We have been delivered from slavery to sin, the world, and the devil. We have been given eternal life and the status of children of God. How much more is our complaining a sin in the sight of God? Therefore, God calls us to work out the completion of our salvation without complaining and arguing.

We must understand that complaining is not a little sin; it is a big sin. The writer of Hebrews said this about bitterness, which again was possibly an allusion to the wilderness wanderings of Israel: “See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many” (Hebrews 12:15). Bitterness and complaining is contagious. Not only does it blind us to all the ways God has graced us, but it also spreads to others. It spreads throughout a family, an organization, and a church—limiting and sometimes destroying spiritual growth.

Let us remember the time Israel was at the border of the promised land, and how they sent ten spies to survey the land. Two of them came back with a positive report of God’s faithfulness and how good the land was; while eight of them complained about the giants and the impossibility of taking the land. They then complained about God and Moses and convinced the Israelites not to go into the land (Numbers 13-14). “This task is too great!” they said. This root of bitterness coming from only eight Israelites defiled the whole nation and led to God’s judgment. The Israelites were judged by God and called to wander in the wilderness for forty years while everybody over twenty died for their rebellion.

Many people in the church are in a wandering experience in their spiritual life. They are not progressing; they are not going anywhere. And the reason is because there is a bitter root destroying their harvest and inviting the chastisement of God on their lives. It also might be bringing God’s chastisement on others’ lives as well. Maybe this bitterness is an anger against somebody that harmed them. Maybe it’s simply discontentment with their circumstances or lack of trust in God’s goodness. Whatever it may be, it must be known that this complaining spirit is a very dangerous sin that brings God’s discipline.

Personally, the gravity of this makes me very strict as a parent. My baby daughter is at an age where she likes to throw tantrums and fall on the ground when she doesn’t get her way or simply because she doesn’t like her circumstances. Because of God’s anger about this in Scripture, this is very serious to me. Some parents think tantrums are cute, but it is a very dangerous sin that if not remedied will carry on into adulthood and invite the chastening of God. By training my daughter, I realize that this could save her life—the Israelites died because of their complaining spirit. If I allow her to continue this practice, she will not only complain about us—her parents—she will complain about her teachers, her boss, her husband, and ultimately God, potentially leading to severe discipline.

Some Christians, because of a tendency to complain, are constantly under God’s discipline. God, like a loving parent, is seeking to turn them away from their petty tantrums and their distrust of him. Complaining is like telling God he doesn’t know what’s best and that he doesn’t care. It is an affront to God. Therefore, Christians must forsake complaining and arguing because it is forbidden by God.

Interpretation Question: How can we get rid of this complaining disposition?

1. We get rid of a complaining disposition by learning to trust God more.

Solomon said this: “Trust in the LORD with all your heart and lean not on your own understanding” (Prov 3:5). The reason we complain and argue essentially is because we don’t trust God with our circumstances. We don’t trust that he is working all things out for our good (Rom 8:28). Some of us like Adam and Eve doubt God’s essential nature—his goodness (Psalm 135:3). The Lord is good and everything that is good comes from him (James 1:17). He is how we define good, and therefore, to complain is to challenge his nature—his goodness. When we trust that we have an all wise God working all things out for our good, then this trust will deliver us from complaining—complaining about God and others.

2. We get rid of a complaining disposition by acknowledging God’s sovereignty in all situations.

Ephesians 1:11 says God works “all things” according to the counsel of his will. Scripture teaches that God is in control of everything. Proverbs 21:1 says, “The king's heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases.” God controls the heart of man like a person moving around water in his hand. He is sovereign.

We should recognize that the sovereignty of God is a difficult and controversial doctrine and for that reason many don’t like it. However, let it be known that this doctrine is crucial for us to “do everything without complaining and arguing,” and therefore, it is an essential doctrine for our holiness. It is also an essential doctrine for prayer. If God isn’t in control of everything, why pray? It is the backbone of a deep prayer life. If we don’t see God is in control of everything, then we will not pray as we ought.

In order to not complain we must not only trust in God’s goodness but also acknowledge God’s sovereignty. Only a person who is fully trustworthy and good is worthy to be sovereign over the affairs of all things. I may not understand why tragedies happen in the world, but I can have peace because my God is all together good, trustworthy, and sovereign over all situations.

3. We get rid of a complaining disposition by learning contentment with God’s provisions.

First Timothy 6:6-8 says, “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that.”

He says if we have food and clothing we should be content. The word “clothing” just means covering so it could refer to clothes and shelter. We live in a society that teaches us to not be content. Every commercial says, “You need this!” “You need that!” Therefore, we live in a society not content with anything. We get a new phone that we are all excited about until the newer version comes out. Then we are back to being discontent. This society works off discontentment.

One of the disciplines we must develop is to be content with whatever God has provided even if it is only basic food and covering. This is a discipline Paul challenges Christians to grow in (1 Tim 6:6-8). This is exactly what God promises to provide us with in Scripture. He promises to meet our needs—to give us our daily bread. He doesn’t promise riches, wealth, and health on this earth in contrast with the “prosperity gospel.” Christ told his disciples that God would meet their needs for clothing and food as they sought first the kingdom of heaven (Matt 6:33). We see Paul himself had learned this reality in Philippians 4:11-13. He said he had learned to be content in every circumstance whether in prosperity or lack because of God’s strength working in him.

How do we learn contentment? We learn it by finding our fullness and satisfaction in God. We should ask ourselves these questions, “Is God really enough? Is he really all I need? Will I be satisfied with just him? Do I really need all the clothes, the shoes, the entertainment, the electronics, etc.? Can I be content with just him?” The writers of Hebrews says this: “Keep your lives free from the love of money and be content with what you have, because God has said, “Never will I leave you; never will I forsake you” (Hebrews 13:5).

How can we be free from the love of things which is a common cause of discontentment? We can be free by believing God will never leave us nor forsake us. We can be content with what we have because we have God. Christians should be radically different than the rest of the world because they already have everything. They have everything in their relationship with God.

When you are not content with God and his provisions, it is then that you will be tempted to fall into all types of sin including complaining and arguing. Like Adam and Eve, you will spend your time looking at the one thing you don’t have or don’t like instead of the many blessings given to you by God. Trusting God, acknowledging his sovereignty in all things, and practicing contentment will help us to not complain and grumble.

Application Question: What are some areas that you are often tempted to argue and complain about? How would you rate yourself 1-10 on complaining and arguing?

Christians Should Not Complain and Argue in Order to Grow in Godliness

…so that you may become blameless and pure, children of God without fault (Philippians 2:15a)

Paul gives further reasons for us to not argue and complain. In the next phrase, he gives the purpose clause “so that.” Paul says do not argue and complain “so that” or “in order that” you may become blameless and pure, children of God without fault.

What does Paul mean by becoming children of God? We are already children of God when we accept Christ as our Lord and Savior and are born again. He simply means that we will manifest that we are children of God. What we are in position, we must become in practice. Children by nature bear the characteristics of their parents, and they are identified by these characteristics. People look at my daughter and immediately say, “She looks just like Greg.” She has many of my features. In the same way, we should both by nature and practice look like our Father in heaven. Paul said this, “Be imitators of God, therefore, as dearly loved children” (Eph 5:1). We, therefore, demonstrate the character of the Father when we live without complaining and arguing—we grow in godliness.

Observation Question: How do children of God grow in godliness according to Philippians 2:15?

Paul seems to be giving descriptors of children of God who are growing in godliness by not complaining and arguing. We will look at the descriptors Paul gives.

1, Christians grow in godliness by becoming blameless.

The word “blameless” does not mean perfection, but it does mean that a person is practicing holiness. It means that no charge can be sustained against a person. It is very similar to what we saw in the life of Daniel. Daniel 6:4-5 says this:

At this, the administrators and the satraps tried to find grounds for charges against Daniel in his conduct of government affairs, but they were unable to do so. They could find no corruption in him, because he was trustworthy and neither corrupt nor negligent. Finally these men said, “We will never find any basis for charges against this man Daniel unless it has something to do with the law of his God.”

While in Babylon, Daniel demonstrated that he was a child of God. The administrators had nothing to accuse him of other than his faith in God—the character of his Father. It should be the same with us.

We see this blamelessness in Paul as well. He said he would not eat meat nor drink wine if it caused another to stumble (Rom 14:21). He was willing to give up even things that were not sin in order to not cause others to stumble. This is a blameless life—a person seeking to live above accusation not only with sinful things but even with things that are his or her right.

Again, this has particular reference to not complaining and arguing. A person who is a complainer or an arguer will often be worthy of blame or accusation. They cause conflict and division and promote murmuring. This should not be the character of a child of God.

2. Christians grow in godliness by developing purity.

The word “pure” means unmixed. “The term was used to describe pure wine that was unmixed with water and pure metal that was not alloyed. The believer’s life is to be absolutely pure, unmixed with sin and evil.”⁴ Paul said in Romans 16:9, “I want you to be wise about what is good, and innocent [pure] about what is evil.” Not only must we seek to be free of wrongful actions but we must seek to have right hearts before God. We must keep them from becoming mixed. Jesus said this in Matthew 15:18-19:

But the things that come out of the mouth come from the heart, and these make a man ‘unclean.’ For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander.

God always looks at the heart, and therefore, we must practice being pure in our hearts and our minds. Again, this especially has reference to doing all things without complaining and arguing. Some of us may not complain outwardly, but we are bitter inwardly. God is always looking at the heart to see if it is pure—unmixed with sin and evil.

3. Christians grow in godliness by being without fault.

“Without fault” can be translated “without blemish, spot or defect.” “This is a word that is taken from the Old Testament sacrifices made to God.”⁵ The concept behind this is that the believer is to live and walk as a sacrifice to God by keeping himself from divisive behavior such as complaining and arguing. Romans 12:1 similarly teaches that believers must seek to live as acceptable sacrifices to God. It says, “Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.” James 1:27 says, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”

The implication that Paul gives is that complaining and arguing is a practice that blemishes our offerings before God and makes them unacceptable. In describing public worship in 1 Timothy 2:8, he said that he desired “men everywhere to lift up holy hands in prayer, without anger or disputing.” When men led the congregation in prayer, it had to be done “without anger and disputing.” Anger and disputing would corrupt the offering. Jesus said this in Matthew 5:23-24:

“Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.

If you have an offering to give God (prayer, worship, tithe, etc.) but you realize somebody has something against you, Jesus said first go make that right. Again, the implication is that the offering will not be accepted by God if we are living in discord with others. In order to grow in godliness, we must make sure our offerings are without blemish by being free of complaining and arguing. We must seek to be acceptable to the Lord in all we give him, and by doing this, we manifest ourselves as children of God—we grow in godliness.

Christians must seek to be without blame—having no fault in them that others can point to. They must seek to be pure in their motives and actions. Finally, they must seek to be without fault and blemish as acceptable sacrifices to God. And, all these things are done so that they can grow spiritually—manifesting themselves as “children of God.” Complaining and arguing hinders spiritual growth.

Application Question: In what ways is God calling you specifically to grow in godliness by being blameless, pure, and without fault? What practical steps is he calling you to take?

Christians Should Not Complain and Argue in Order to Be Witnesses to Unbelievers

without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life (Philippians 2:15b-16)

The next reason Paul gives for not complaining and arguing is our witness to unbelievers. He pictures the world as a dark place and believers as stars in the universe. The word “crooked” is an interesting word in the Greek. John MacArthur said this about the word:

Crooked is from skolios, referring to what is bent, curved, or twisted. The medical condition scoliosis involves an abnormal curvature and misalignment of the spine. The term was used metaphorically of anything that deviates from a standard or norm, and in Scripture, it is often used of things that are morally or spiritually corrupt.

This world is twisted—it deviates away from God’s original plan. Paul also says the world is “depraved” meaning “corrupt and wicked.” This world is a dark place primarily because they refuse to acknowledge God. Romans 1:28 says this:

Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. They have become filled with every kind of wickedness, evil, greed and depravity.

The world is a dark place filled with every kind of evil because they choose to not acknowledge God. This leads them not only into complaining but into all kinds of perverse sin: idolatry, sexual immorality, homosexuality, disobedience to authorities, murder, and the approval of all these things (cf. Romans 1:28-32).

However, because believers have a relationship with God, they should shine as stars. The word “stars” can also be translated “lights” as in the ESV. We don’t shine because we are light in ourselves, but because we reflect the light of God. In practice, we are more like the moon than stars, as it radiates the sun’s light off its surface. Throughout history people have always recognized that there was something special about the moon. On its own it is just a big pile of rock and dust, but when it is in just the right spot, the sun shines on it and the moon radiates. All of a sudden in the radiance of the moon, people stand in awe, take pictures to remember the moment, and some even fall in love. In one sense, the moon is no different than us. There is nothing special about us on our own. We are just a big ball of dust, but in the light of Christ, magical things happen—people’s lives are changed, people find strength and encouragement, and people are led to Christ. That is the type of light Christians are to manifest in this crooked and depraved world. They should manifest the light of Christ as they dwell daily in his presence (John 15:5).

As long as we are dwelling in the light of God, we reflect his light and his glory. Paul implies three particular ways that we are lights: (1) by not complaining and arguing (2) by growing in godliness—being blameless, pure, and without fault as previously discussed, (3) and by holding out the word of life. “Holding out the word of life” is probably better translated “holding forth” the word of life which seems to refer to evangelism—the preaching of the gospel. However, the primary way we shine as lights to the world in the context is by not complaining and arguing which leads to all the other characteristics.

As Christians live a lifestyle of light, they draw people to Christ. People should look at believers and see a stark difference. This light will either push them away or draw them closer so they can learn about Christ—the reason for this light (cf. John 3:19-21). Again, the primary way we live as lights is by not complaining. When we practice complaining and arguing, we look more like a child of this world.

Scripture actually describes the world as not being “thankful.” Paul said this in Romans 1:21: “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.” Paul describes the world as those who knew God but refused to glorify or give thanks to him. By denying the knowledge of God, the world has become a thankless place. They refuse to acknowledge the Giver of all good gifts, and therefore, their hearts become dark.

When Christians are in a work place, a family, or a ministry and they choose to be thankful instead of complainers, they demonstrate that they are children of God and lights in the world. They stand out. Their lifestyle becomes a witness to the world and therefore draws others to Christ.

However, it should be heard that when Christians choose to complain and be thankless like the world, they dim the light of the gospel. They instead look just like the world which is characterized by not glorifying and giving thanks to God.

While Job was suffering and he declared, “The Lord giveth and he taketh away. Blessed be the name of the Lord,” he shined like a star in the world (Job 1:21). It pointed those watching him toward faith in God. When Paul was in prison singing worship songs to the Lord in Acts 16, he shined like a star in that prison, and when the jailor accepted Christ, no doubt Paul’s unique, joyful disposition was part of the reason (Acts 16:25-31).

Does how you respond to uncomfortable situations draw people to Christ or does it push people away? Christ said we either gather or scatter (Matt 12:30). There is no in between. One of the reasons we must choose to not complain and argue is for the world—so that they may know Christ.

Application Question: Is unthankfulness a valid descriptor of the world? Why should thankfulness characterize believers?

Christians Should Not Complain and Argue in Order to Honor Our Leaders

in order that I may boast on the day of Christ that I did not run or labor for nothing (Philippians 2:16)

Surprisingly, the next reason Paul gives for not complaining and arguing is in order to honor the apostle and his ministry to them. He says “in order that I may boast on the day of Christ that I did not run or labor for nothing.” The day of Christ means the second coming of Christ and specifically the day that Christ will reward believers for their works (2 Cor 5:10). It is a picture of Paul’s future happiness at his disciples’ faithfully following Christ. We see him reiterate the prospect of this future joy both to the Philippians and also to the Thessalonians. Look at what he says:

Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends! (Philippians 4:1)

For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? (1 Thessalonians 2:19)

The word Paul uses for “crown” in both of these texts is not a royal crown for ruling but a wreath given to the winner of an athletic contest. Paul says essentially that his “victory” on the day of Christ—his greatest “reward”—will be seeing that his disciples were faithful. Paul asked them to give him that joy as they worked out their salvation without complaining and arguing.

To some this may seem selfish, but Scripture teaches that those who teach us, especially our elders, will one day give an account for us before God. It also teaches that we should obey them so their work will be a joy and not a pain. The writer of Hebrews says this:

Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you. (Hebrews 13:17)

In this text, the writer’s primary incentive given for the Hebrew believers’ obedience was their leader’s “joy.” For many pastors and leaders their work is not a joy, in part, because of the constant complaining and arguing of the members of the congregation. The nation of Israel constantly pointed their finger at Moses and complained about his leadership. Even his own family complained against him. Moses became so burdened by the people’s complaints one time, he simply asked God to let him die. Consider what he said:

Moses heard the people of every family wailing, each at the entrance to his tent. The LORD became exceedingly angry, and Moses was troubled. He asked the LORD, “Why have you brought this trouble on your servant? What have I done to displease you that you put the burden of all these people on me? Did I conceive all these people? Did I give them birth? Why do you tell me to carry them in my arms, as a nurse carries an infant, to the land you promised on oath to their forefathers? Where can I get meat for all these people? They keep wailing to me, ‘Give us meat to eat!’ I cannot carry all these people by myself; the burden is too heavy for me. If this is how you are going to treat me, put me to death right now—if I have found favor in your eyes—and do not let me face my own ruin.” (Numbers 11:10-15)

The people were receiving manna from heaven, but they decided that they wanted more variety in their diet. They were tired of bread and wanted meat. Therefore, they complained against Moses and against God. Moses finally responded, “Lord, are these my children? Why do I have to care for them? Why me?” One of the reasons we shouldn’t complain is because of our leaders, not only for their joy on the day of Christ but for their joy now.

Scripture commands us to be considerate of our leaders and to bless them. Galatians 6:6 says, “Anyone who receives instruction in the word must share all good things with his instructor.” We should honor those who feed us and care for us even though they are not perfect. They sin and make mistakes just like everybody else. I think it is their imperfections that should make us honor them even more. They need grace. Paul implies that one of the reasons we should not complain and argue is for our pastors’ joy—so they may boast on the day of Christ.

I can relate to this both as a member of the church and now as a pastor. As member of the church, I look forward to one day meeting with my former Sunday school teachers and pastors who imparted into my life, even just to say, “Thank you.” I also want to encourage them by saying, “I was the apathetic student in your Sunday school class, but one day I got serious about God. Thank you for your labor. Thank you for your prayers.” With that, my other great joy will be those I have labored for and served as a pastor in ministry. Like Paul, I will rejoice to see how they progressed in their spiritual lives. They will be my crown of rejoicing in heaven.

Application Question: Which spiritual leaders have made the greatest impact in your life?

Christians Should Not Complain and Argue in Order to Be Joyful in Every Circumstance

But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me. (Philippians 2:17-18)

Finally, the last reason Paul gives for not complaining and arguing is in order for us to have joy. Paul says “even if I am being poured out like a drink offering on the sacrifice and service of your faith.” The drink offering was the final part of an offering (Lev 23:18, 37). A person would offer a burnt sacrifice to the Lord and then pour some wine on top of the offering as a sweet smelling savor to the Lord. It was the final act of the offering. Paul here was referring to both his and the Philippians’ suffering for the Lord as a sacrifice (Phil 1:27), and he may be alluding to the possibility of his future death as the drink offering. He essentially says, “Even if this is my final offering to the Lord as I face potential death, I rejoice with you and you should rejoice as well.” He commands them to not complain and argue so that they can have joy in their mutual offering to the Lord.

This is the reality: complaining and arguing not only affects others negatively, but it also affects us. It ruins our own joy. Most Christians are up and down in their spiritual life based on the events that happen. Therefore, their joy is not constant. One cannot have joy if he is constantly complaining and arguing. Paul says that even if the worst thing happens, his potential death, the Philippians should still rejoice.

Paul will command them to rejoice three more times in the letter (Phil 3:2, 4:4). He says in Philippians 4:4, “Rejoice in the Lord always. I will say it again: Rejoice!” He wants them to have joy in spite of their suffering and in spite of the difficulties happening in the church (Phil 4:2). But in order to do that, they must stop complaining. It is the same for us, God wants us to learn to have joy even in the worst circumstances, and one of the ways we do this is by choosing not to complain and argue.

Do you realize that complaining steals our God-given joy? Joy is a fruit of the Holy Spirit (Gal 5:22); however, it can be lost when we choose to complain and argue. We grieve the Holy Spirit and forfeit the grace that God wants to give us. Paul said this:

Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. (Ephesians 4:29-30)

The implication is that we grieve the Holy Spirit when we let anything unwholesome come out of our mouths—cursing, lying, complaining, and arguing. When we grieve the Spirit, we lose the supernatural joy and peace that we should have in our circumstances. Paul says one of the reasons we must not complain or argue is so that we can have joy. Nehemiah said, “The joy of the Lord is our strength” (8:10). Therefore, to complain and argue can actually weaken and cripple us for God’s work.

Application Question: Is it really possible to have joy in every circumstance? If so, how do we develop this? Does being joyful mean never mourning or being sad?

Conclusion

Arguing and complaining is a characteristic of the world. We live in a world that has rejected God and therefore abides in a state of unthankfulness. Many homes and work environments have a culture of grumbling and complaining. However, for Christians this should not be true. God has called us not only to not complain and argue but to be thankful. First Thessalonians 5:18 says, “give thanks in all circumstances, for this is God's will for you in Christ Jesus.” God’s will is for us to be thankful in every situation.

Why should Christians do “everything” without grumbling and complaining?

Christians Should Not Complain and Argue in Order to Obey God
Christians Should Not Complain and Argue in Order to Grow in Godliness
Christians Should Not Complain and Argue in Order to Be Witnesses to Unbelievers
Christians Should Not Complain and Argue in Order to Honor Our Leaders
Christians Should Not Complain and Argue in Order to Be Joyful in Every Circumstance

¹ Hughes, R. K. (2007). Philippians: the fellowship of the gospel (p. 99). Wheaton, IL: Crossway Books.

² Barclay, W. (2003). The Letters to Philippians, Colossians, and Thessalonians (3rd ed. fully rev. and updated., p. 51). Louisville, KY; London: Westminster John Knox Press.

³ MacArthur, J. F., Jr. (2001). Philippians (p. 180). Chicago: Moody Press.

⁴ MacArthur, J. F., Jr. (2001). Philippians (p. 182). Chicago: Moody Press.

⁵ Teacher's Outline and Study Bible - Commentary - Teacher's Outline and Study Bible – Philippians: The Teacher's Outline and Study Bible.

Empty Pursuits Made Eternally Meaningful

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“‘Vanity of vanities,’ says the preacher, ‘Vanity of vanities, all is vanity’” (Eccl. 1:1-2). Or, to paraphrase, “all is pointless, all is empty.” Ecclesiastes so reduces our many earthly activities to “chasing after wind” that it begs for an answer to the important question: What, then, gives life and living meaning and purpose?

More to Life

Enjoy God’s earthly blessings—enjoy your job, enjoy your roast beef, enjoy your spouse, et al (and not necessarily in that order). Great advice, but Ecclesiastes lacks a comprehensive explanation of the reason for our existence and various activities. As one of 66 books of the Bible, it can only be understood properly in light of the entire message of Scripture. Yet, when viewed in this greater biblical context the goals of life become meaningful as part of the greater purpose of God.

We often fail to appreciate this important truth in our youth when so many things lie before us, like learning to walk or ride a bike; graduating from kindergarten, high school, and college; getting a job, career, spouse, kids, and a good retirement. We are easily occupied by a successive series of objectives. But when we are older, when we’ve been there, done that, and get a gold watch for 40 years of hard work, we can better appreciate Solomon’s point. It’s why he can say “it is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart” (Eccl. 7:2). Death and eternity put our temporal pursuits into proper perspective.

The Big Picture

As Christians, our activities need not be pointless, but part of a life of meaning, contentment, and joy. We need not wait until we have been there and done that to know why we go there and do that. Yet, we sometimes forget how our many goals fit into a comprehensive and greater purpose. Our pursuits can lie scattered like pieces of an unfinished jigsaw puzzle on a table top, with little understanding of how they fit together to form a beautiful and meaningful picture.

What, then, constitutes the ultimate purpose that gives our pursuits eternal significance and value? The answer lies with God’s ultimate purpose to display His glory, to shine forth the majestic beauty of His attributes.

Glory in Creation

God displays His glory in creation and providence—His fingerprints appear on everything. “O Lord, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens” (Ps. 8:1). “Be exalted, O God, above the heavens! Let your glory be over all the earth!” (Ps. 108:5). In other words, let the beauty of your holiness, love, goodness, wisdom, power, etc., radiate throughout your universe for all to see. “The heavens declare the glory of God” (Psalm 19:1a). The testimony shines so clearly that all people “are without excuse” for not worshipping God and giving Him thanks (Rom. 1:18-20). Every raindrop and bite of food displays His goodness (Acts 14:17).

Glory in Christ and Redemption

The ultimate display of God’s glory resides in the person and saving work of Jesus Christ. God’s excellent character shines forth in the plan and accomplishment of the salvation of unworthy sinners. Indeed, “He chose us in Him before the foundation of the world” and “predestined us to adoption as sons through Jesus Christ to Himself” for “the praise of the glory of His grace” (Eph. 1:4,5,6). We have been “sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance…to the praise of His glory” (Eph. 1:13-14). In the saving work of Christ, most particularly in His giving Himself to suffer infinite wrath to save His enemies, the beauty of God’s attributes shines brightly, including His righteousness, holiness, love, goodness, wisdom, and power.

In fact, to see the excellence of Christ is to see the excellence of the Father: “He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power” (Heb. 1:3). Or, as Jesus responded to Philip, “He who has seen Me has seen the Father” (John 14:9).

God’s Purpose—Our Purpose

What, then, comprises the one purpose that unites and gives meaning to every aspect of life? As created and redeemed by God, our purpose comes from the purpose of the One who created and redeemed us—to display and communicate His infinite excellence. “Fear not, for I am with you; I will bring your offspring from the east, and from the west I will gather you….every one who is called by my name, whom I created for my glory” (Isa. 43:5, 7). For “you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet. 2:9). The testimony of our life and words should proclaim and emulate the character of Christ: “For you have been bought with a price: therefore glorify God in your body” (1 Cor. 6:20). “Ascribe to the Lord glory and strength! Ascribe to the Lord the glory due his name” (Ps. 96:7b-8a). “Declare his glory among the nations, his marvelous works among all the peoples” (Ps. 96:3). The Westminster Shorter Catechism puts it this way: “Man’s chief end is to glorify God, and to enjoy him forever.”

Given that our ultimate purpose consists of God’s ultimate purpose to display His glory, and that His glory radiates most clearly in the person and redeeming work of Christ on the cross, may the beauty of Christ’s character shine in all we say and do. By this the vain and mundane activities of life become part of God’s marvelous purpose in all things. We have been redeemed from meaningless activity to a purpose infinitely greater than ourselves, with eternal consequences. Therefore, “whether… you eat or drink or whatever you do, do all to the glory of God” (1 Cor. 10:31).

Scripture taken from the NEW AMERICAN STANDARD BIBLE, © Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1988, 1995. Used by permission.

Related Topics: Basics for Christians, Devotionals

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2. ሁለተኛው የሀሰተኛ ነብያት ፍሬዎች ክፍል ደግሞ ትምህርታቸው በሌሎች ላይ የሚፈጥረው ተፅዕኖ ነው።

3. በመጨረሻም የሀሰተኛ ነብያት ፍሬዎች መታወቂያ በሚያሳዩት ገፀ ባህርያት እና ጠባይ ነው። በቀላሉ የሚለዩባቸው ገፀባህርያት

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Additional articles by Donald Curtis (Esther, Song of Solomon, Jeremiah, Lamentations, and Leviticus)

From the series: 2 Thessalonians PREVIOUS PAGE | NEXT PAGE

Lesson 7: Helping Unruly Believers (2 Thessalonians 3:6-15)

1. To help an unruly believer, lovingly exhort him to work.

2. Since work is a God-given responsibility, don’t enable an unruly believer to continue in his irresponsible ways.

A. Work is a God-given responsibility for every able-bodied man.

B. Self-discipline is an important character quality that every believer must develop.

C. We are not responsible to support an unruly brother who refuses to respond to correction.

3. The church is responsible to discipline an unruly believer who refuses to respond to correction.

Conclusion

Application Questions

From the series: 2 Thessalonians PREVIOUS PAGE | NEXT PAGE

31 Bible Reflection Tips

From the series: 2 Thessalonians PREVIOUS PAGE

Lesson 8: A Pattern for Christian Growth (2 Thessalonians 3:16-18)

1. To grow in Christ, seek His peace in every situation.

A. Peace with God is a gift that comes from Christ through justification by faith and through sanctification.

B. Peace with God also results in peace with other believers, even if they are very different than you are.

C. Peace with God also results in inner peace even in difficult situations.

2. To grow in Christ, seek His presence every day.

A. Christ’s experienced presence is essential for the journey toward heaven.

B. Christ’s presence cannot be experienced when we harbor sin in our hearts.

C. Christ’s presence should be experienced both individually and corporately.

3. To grow in Christ, submit to His word as your authority in life.

4. To grow in Christ, saturate your life with His grace.

A. Both legalism and licentiousness are enemies of God’s grace.

B. God’s grace in the gospel is the motivation for holiness and serving the Lord.

C. God’s grace shown to you should flow through you to others.

Conclusion

Application Questions

From the series: 2 Thessalonians PREVIOUS PAGE

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From the series: The Bible Teacher’s Guide, Philippians: Pursuing Spiritual Maturity PREVIOUS PAGE | NEXT PAGE

9. Beware of Complaining and Arguing

Christians Should Not Complain and Argue in Order to Obey God

Christians Should Not Complain and Argue in Order to Grow in Godliness

Christians Should Not Complain and Argue in Order to Be Witnesses to Unbelievers

Christians Should Not Complain and Argue in Order to Honor Our Leaders

Christians Should Not Complain and Argue in Order to Be Joyful in Every Circumstance

Conclusion

From the series: The Bible Teacher’s Guide, Philippians: Pursuing Spiritual Maturity PREVIOUS PAGE | NEXT PAGE

Empty Pursuits Made Eternally Meaningful

More to Life

The Big Picture

Glory in Creation

Glory in Christ and Redemption

God’s Purpose—Our Purpose

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