HOLD FAST TO WHAT IS GOOD

I Ths. 5:21 ... "Examine everything carefully; hold fast to that which is good."

      While we live in this world, we must of necessity sustain relationships with other people and things about us. The variation in things and in human activities formulate different situations which confront the lives of Christians and require some kind of response. And then, from within the restless working of the human mind arise ideas and imaginations that are projected to other people as ideologies, theories, theologies and philosophies which often take possession of them. Perhaps the great majority of us hold the opinions we have about religion, politics, morality, the meaning and purpose of life, and many other fundamental issues because of the influence of some belief system we learned at home, in school, or from the mass media. Relatively few people expend the time and toil required to compare as many of the varied belief systems as possible to discover the one that seems to explain best the human condition and maximizes the meaning and quality of life. To neglect this careful examination is to experience life at the lowest level and put to least use the capacity to think with which we have been endowed. In fact, Socrates in his Apology went so far as to say that "the unexamined life is not worth living." The men who, by inspiration, wrote the Bible teach us to put the things in our world to a test to determine their value, durability, and impact upon our welfare physically, mentally, and spiritually. The text quoted above is only one of many that urge this important task.

      The chameleon, a small reptile found near creeks and ponds, has the ability to change its color to blend into the surroundings in order not to attract the attention of predators. For them this is a valuable survival skill. Many people are like chameleons when they are confronted by the various situations in life surrounding them. They readily adapt to its complexion, adjusting without discernment to whatever prevails. They easily blend with the masses in possessing the same faddish products, in wearing the same style of clothing, and in grooming themselves to look like others. They learn to speak the same jargon, pursue the same entertainment, and follow the herd to the same centers of attraction. Without hesitation or resistance they yield their thinking to the popular, prevailing construction of thought about what life is, what it means,  and what purpose it has. The ultimate impact thereof upon society as a whole, or upon oneself, never seems to be a concern. If it is in vogue right now, to adopt it and become a part of it, is the only thing that matters. Least of all is any consideration given to ultimate reality and to the sovereignty of God over the world.

      Christians, however, must not let themselves become chameleons with respect to the world, its varied operations, or its human factor. We must keep ourselves aware that human activity is usually rebellious to God. We are told in Jas. 4:4 that "friendship with the world is hostility toward God" and that "whoever wishes to be a friend of the world makes himself an enemy of God." Human thought is too often controlled by pride, motivated by greed, and driven by lust. Therefore, as Paul counsels in I Ths. 4:21, we must always subject our thinking and resulting behavior to the test of righteousness, using the supreme standard of measure given us by God. All that fails the test we must reject, no matter how entrenched it is in common practice or how popular in society. Only that which passes the test, "that which is good," is acceptable for us to receive, incorporate into our behavior, and adopt into our pattern of thinking. If this displeases friends and acquaintances and even draws upon us the derision of society, then SO BE IT! We are required, as citizens of the Kingdom of God. to "obey God rather than men," (Acts 5:29); and in II Cor. 6:17 we are told to "come out from their midst and be separate." Why should we be concerned to please the mass of unregenerate, worldly people when they can do nothing for us when we come before God in the Final Judgment?  (see II Cor. 5:10).

CALLED UNTO HOLINESS

I Ths. 4:7 ... "For God has not called us for the purpose of impurity, but in sanctification (or, 'unto holiness,' KJV)."

      A major part of the Christian religion, which is "pure ... undefiled," is the effort to "keep oneself unstained by the world," (Jas. 1:27). And a primary objective in our relationship with God is to imitate His perfect holiness (I Pet. 1:15-16). Moral pollution and holiness are opposites, and both lie within the scope of human experience. Moral pollution is a product of the world, but holiness comes only from God. Living in absolute purity, God allows only those who purify themselves to come unto Him. His kingdom on earth is the church, which is also described as the bride of Christ. Those who enter this kingdom must develop lives characterized by purity in mind, purity in speech, and purity in behavior. In Eph. 5:25b-27 it states that "Christ also loved the church and gave Himself up for her, that He might sanctify her (make her holy), having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless." It is the never-ending task of those who would be members of this church to examine their lives daily to detect any defilement that might creep into them and to purge it from them.

      The world is full of corrupting influences, and God through His word is diligent to alert us to their presence and destructive influence. In Gal. 5:19-21, for example, a list of them is arranged into three categories. In the first are sensual impurities: immorality, impurity, sensuality, drunkenness and carousings. In the second are religious impurities: idolatry and sorcery. And in the third are attitudinal impurities: enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions and envyings. A similar list is given in Rom. 1:29-31, where the course of Gentile degeneration into moral perversion is traced. An amplification of some of the specific pollutants is provided in vs. 21-28, including especially the sin of homosexuality. Anyone who bothers to survey the current human scene can easily find these contaminations prevalent. They are real and imminent dangers to anyone who hopes to be a son of God who will be permitted to live in His presence. After listing these defilements, the text in Galatians 5 concludes with this statement in v.21b, "Those who practice such things will not inherit the kingdom of God." Equally specific is the statement of Rev. 21:27 where, in describing heaven as a perfect city, it says that "nothing unclean and no one who practices abomination and lying, shall ever come into it."

      To live in the world is also to be brought into contact daily with one or more of the impurities that permeate society. Paul comments on this situation in I Cor. 5:9-10, "I wrote you in my letter not to associate with immoral people; I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world." There is no possibility of "go[ing] out of the world" to escape the moral pollution that surrounds us, except by death, and that is not our choice to make. Instead, we must continue to live among the immoral without allowing them to defile us. And that is a very difficult task, because many moral pollutions are very popular and offer the appearance of pleasure, advancement, and success. These rewards, however, are only apparent and fleeting. They do in the beginning bring pleasure and desired elevation in worldly position, but they eventually plunge those who embrace them into destruction. Therefore, throughout Holy Scripture the Lord calls us away from their ruinous deception. He warns us, e.g., in I Jno. 2:17 that "the world is passing away, and also its lusts." Then He promises that "the one who does the will of God abides forever." The blood which Jesus shed on the cross will cleanse us of every impurity, if we will submit our lives to Him. With loving care He calls us patiently and incessantly unto His holiness and thence unto eternal security in His glory.

ABOUNDING IN LOVE

I Ths. 3:12 ... "May the Lord cause you to increase and abound in love for one another and for all people."

      Long before Christ came to earth Jewish scholars debated the question about which of the Mosaic laws was the greatest. Or, to express it another way, which of the laws was most fundamental? What law was the base upon which all the others rested? A couple of generations before the birth of Jesus there was an eminent rabbi named Hillel. It was said that one day a Gentile, contemptuous of the bulky Mosaic Law, met Hillel and challenged him to stand on one foot while he recited the whole of it. Without expression the old man lifted one foot and quoted Dty. 6:5, "You shall love the Lord your God with all your heart and with all your soul and all your might." Then he said, "The rest is commentary." Putting his foot back on the ground, he resumed his walk down the street. Hillel and the other rabbis reached this conclusion by careful, analytical study of the Scriptures, and they were entirely correct. The apostle Paul stated the same conclusion by divine inspiration in these words of Rom. 13:8-10, "Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the Law. For this, 'You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,' and if there is any other commandment, it is summed up in this saying, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfillment of the Law."

      Jesus Himself declared that the first commandment is to love God with all your ability. He then said that the second commandment is to love your neighbor as yourself, (Mat. 22:37-40). Paul called the way of love a "more excellent way," (I Cor. 12:31). Then, comparing it to the other things men covet, he said that "the greatest of these is love," (I Cor. 13:13). One's identity in Christ is established by the love he has for Him (Jno. 14:15), and for God the Father (I Jno. 4:8), and for the children of God (I Jno. 4:12, 21). In fact, one of the major requirements of Christianity is to love even one's enemies (Mat. 5:44). Perfect love is the thing on earth that is most like heaven. According to Gal. 5:22, the first fruit which the Holy Spirit imparts to the Christian is love. The same thing is stated in Rom. 5:5, "The love of God has been poured out within our hearts through the Holy Spirit who was given to us."

      Love is therefore so essential to Christian life that, if it is removed, nothing remains but a pale corpse. The love that permeates Christians with the color and energy of spiritual vitality does not come by inheritance. Though it is developed by the grace of God and through the instrumentality of the Holy Spirit, as we have just seen, it is not bestowed as a gift in all its fullness. Neither is it absorbed from other Christians by some sort of spiritual osmosis. Rather, love must be sought by one who recognizes its supreme value and its ability to lift one upward toward God, who is the pure essence of love (I Jno. 4:8). It must be learned by diligence and developed through steadfast exercise. The great objective of Christianity, which is the theme of the lead text above, is to "increase in love" continually until it "abounds" in your life, that is, until it runs over with the excess of its beautiful, constructive fruit in your attitude, speech and conduct. All of this is possible when you look unto the Lord, who is the Epitome of love, and who nurtures the same in those who prize it and labor for it.

      In I Jno. 4:19 it says that "we love, because He first loved us." When we begin to fathom the great love that God has for us, love so great that He gave His only Son to die for a lost and inimical world. our response is to begin to love Him in return. As love toward God grows, it spreads out to encompass love for our fellow men (I Jno. 4:20), who are also made in the similitude of God. Love lifts us out of a shell of selfishness and directs us toward God. Then it leads us to bless people about us, enabling us to introduce them to the same grace which has so blessed us.

MOTIVATIONS TO EXHORTATION

I Ths. 2:3 ... "Our exhortation does not come from error or impurity or by way of deceit."

In the physical operation of the world there is a cause for every effect, and in the conduct of people there is a motive for every act. A smile on someone's face might be the result of his feeling cheerful, of his perception of humor, of his recognition of an old and pleasant acquaintance, of his natural response toward everyone he meets, or of his deficient mental capacity. When Christians undertake the task of exhorting others with the gospel, their action has a motivation behind it to cause it to proceed. This motivation may be noble, pure, and spiritual, or it may, unfortunately, be base, defiled, and carnal. In Php. 1:15 it states that there were those who were "preaching Christ from envy and strife, but some also from good will." There are those whose priority in preaching is to build a career by establishing a name and reputation. They yearn for recognition, praise, and the honor of men. If someone else is achieving these goals before them, they develop envy toward that person and covet his place. There are some whose goal is to defeat others in the combat of words and ideas. Their desire is not so much to convert lost souls to the truth and its saving power as it is to conquer and devastate an opponent in the arena of debate and polemics. They are never more energetic and motivated than in the midst of strife. When Jesus sent out men to preach, He ordered them not to "acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support," (Mat. 10:9-10). The principle here is that the Christian minister is not to serve with wealth as his object, but is to be worthy of the wages he does earn. Sadly, there are those who put wages before their work; their service to Christ is secondary to the scale of pay in the position they accept.

In the chosen text above there are identified three particular motivations that must not guide a Christian to engage in communicating God's holy message to others. First, the intent must not be to deceive anyone. The message must be simple and plain that salvation is being offered to the person and that his allegiance is being directed through Jesus Christ to God. Rewards must never be offered which Scripture does not support, and there must be no effort or intent to bind the individual to the minister as his disciple. Second, the purpose must not be to corrupt anyone by putting some impure slant on the message. We are told in Jas. 3:17 that "the wisdom from above is first pure," and I Pet. 1:22 adds that our souls are purified when we obey the truth. To preach a gospel corrupted by human additions and reconstructions is to place one's life far beyond the extent of God's grace, (Rev. 22:18-19). Third, the object must not be to preach the gospel in some skewed way to achieve an ungodly advantage. For example, Paul speaks in Php. 1:17 of those who "proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment." We do not know exactly how these insincere ministers made Paul's incarceration more severe by their preaching, but whatever their method, their motive was evil. During the days of Nazi Germany there were preachers who warped the gospel to approve and support the ruling regime. They were not by any means, however, the only preachers who have re-engineered the gospel to sanction political or social movements. We see the same in our own country now.

The New Testament often warns the faithful about those who teach, exhort, or preach by motives that are selfish, ungodly, and worldly. It also attributes these motives ultimately to Satan, (II Cor, 11:13-15). We must pay attention these warnings, for our spiritual well-being is at risk, even as we scrutinize our own motives lest we slip into the position of preaching to achieve goals that are offensive to God.

BEING AN EXAMPLE FOR THE LORD

 I Ths. 1:7 ... "You became an example to all the believers in Macedonia and in Achaia."

      Thessalonica was a city in the province of Macedonia which Paul visited with Timothy on his second missionary journey. It was only the second city in Europe where he evangelized after receiving the famous "Macedonian call" in Acts 16:9 to "come over to Macedonia and help us." His first stop was at Philippi, where he converted Lydia and her household before being jailed. An earthquake sent by  God led both to his being released and to the conversion of the jailer and his household. The nucleus of the church in Philippi was formed by these conversions. After proceeding to Thessalonica and planting another church there in the face of great opposition, he went on to establish a third Macedonian church in Berea before he left that province and journeyed on south into Achaia. At Athens he preached the gospel on Mars' Hill to the leading men of the city but was unable to begin a congregation there. Going another sixty miles southwest, Paul stopped for an eighteen month period at Corinth and built up a congregation there.

      In the lead text above, the apostle warmly praises the Christians in Thessalonica for the outstanding example they were setting before the other congregations in the province. This example began with their ready conversion from idolatry to Christ. In v.9 he remarked how "you turned to God from idols to serve a living and true God." In a world where idolatry was entrenched as a social institution as well as a religion, this was a great and much needed part of their example. Second, they became faithful workers in the Lord's service. In v.3 Paul commended their "work of faith." Third, the Thessalonians had labored in love (v.3). When Christians are motivated by love and energized by faith to respond to the duties imposed by the Lord, great results will follow. Fourth, these brethren had endured hardship in Christian hope.  Verse 3 mentions their "steadfastness of hope in our Lord Christ Jesus," and verse 6 declares that they had "received the word in much tribulation with the joy of the Holy Spirit." The reaction of hostile neighbors did not influence them to abandon their new-found faith for peace and security. Fifth, they had proclaimed the gospel as far as they could. Verse 8 reports that "the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth." Indeed, they became in many important ways a model church, and as such they served the Lord well.

      The wonderful example of these ancient Thessalonian Christians still lives on today in the record of the New Testament to inspire and stimulate us. If we open our lives to the power and validity of the gospel, we will be motivated to respond along the same line of faith, endurance, love, hope and evangelism as they did. There is no reason why any congregation of the Lord's church should not be able to build itself up to be also such a good model. We should not be content to look at some other congregation in our region to perform this service. The motive is not to elicit praise from men, or to engage in vain competition, or to become dominant over others. Far from that, it should be our true love for Jesus and zeal for His cause that continually compel us to strive for such a commendable role. Later, in II Cor. 8, Paul used the Macedonian churches as a group to encourage the Achaean churches to fulfill their duty toward God. In doing so, he revealed the key to success in becoming a worthy example for Christ. He says there in v.5 that "not as we had expected, but they first gave themselves to the Lord and to us by the will of God." Any part of one's life which he holds back for himself will diminish his good example in direct proportion.

DEVOTE YOURSELVES TO PRAYER

Col. 4:2 ... "Devote yourselves to prayer, keeping alert in it with thanksgiving."

      Praying, watching and giving thanks are three fundamental activities of Christian living. The first incorporates the other two, for a person watches and gives thanks in the context of prayer. Prayer must not be erratic and spasmodic; it must be maintained as a regular, integral part of daily life. Christians are instructed in I Ths. 5:17 to "pray without ceasing." The same instruction is given in I Tim. 2:8, "I want the men in every place to pray, lifting up holy hands." In Lk. 18:1 it is said that Jesus once "was telling them a parable to show that at all times they ought to pray and not to lose heart." Prayer is as necessary to our spiritual health as eating and breathing are to our physical well-being. We do not fail to do the latter for our bodies, so neither should we fail to pray for our spiritual welfare.

      Christians are taught in I Pet. 4:7 to "be of sound judgment and sober spirit for the purpose of prayer." Over and over again throughout the New Testament in various ways we are taught to be a vigilant, watchful people through prayer. But what is it that we are to be so keen to watch for? What is out there in the world that God is so concerned for us to see that He keeps urging us in Scripture to watch for it with fervent prayer. One thing we can identify is the opportunity to do good. The Lord has given us the ability and resources to perform deeds of service in His name and unto His glory. He expects us to watch for the occasion where we can do these deeds. Too often such opportunities pass us  by before we are aware of their existence, and we have wasted what God has entrusted to us. If we persistently pray for the vision to recognize such occasions, that ability will gradually be developed within us. A second thing we must watch for is the temptation to sin.  An army in the field maintains regular, alert watches lest it be surprised and overwhelmed by the enemy. As Christians, we are also soldiers in the spiritual army of Christ, which is arrayed against the forces of evil. In Eph. 6:10-17 we are told about the nature of this warfare and given a description of the implements in the spiritual armor that we must wear. Our common enemy is sin, which continually probes our defenses to discover where we might be off-guard and asleep. Then sin launches a deadly attack and inflicts damage upon our souls. Therefore, in v.18 we are urged to "pray at all times in the Spirit ... and be on the alert with all perseverance and petition for all the saints (fellow Christians)." In other words, vigilance in prayer is necessary for our survival as the children of God.

      Our lead text tells us that we are to watch "with thanksgiving." There is a German proverb that goes, "Wer dinkt, dankt." It means, "He who thinks will give thanks." A thankful person is a thinking person, and a thinking person is most apt to be aware of conditions about him. Everyone is blessed by God, as Jesus tells us in Mat. 5:45, "For [God] causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous." But before all people, Christians have more for which to be thankful than they have the capacity with which to express it. Nevertheless,we must always try harder to offer back to God sincere thanks for what He gives us and does for our good. In I Ths. 5:18 we are told, "in everything give thanks, for this is God's will for you in Christ Jesus." It is vital to our wholesome relation with our heavenly Father to express to Him gratitude from the heart constantly, with an ever deepening sense of appreciation for His goodness. So long as we do not get tired of accepting and enjoying His daily blessings,we should also never get tired of thanking Him for His wonderful grace filling our lives.

SET YOUR MIND ON THINGS ABOVE

Col. 3:2 ... "Set your mind on the things above, not on the things that are on the earth."

      This exhortation is set in a context concerning the nature of being converted to Christ. In Paul's explanation, conversion involves the death, burial, and resurrection of a person, not in the physical sense, but in a mental and spiritual way. In v.12 of the previous chapter he reminded his Christian readers that they had "been buried with Him (Christ) in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead." As Jesus was raised from the grave, even so a person is raised from the water of baptism into a new life. The death thus experienced is the end of the old nature contaminated by sin, from which the person is evermore to keep himself separated. The one who rises from baptism is different from the one who went down into it. He still looks the same and retains the same identifying features as before. But something has changed, something is different. It cannot be seen with the eye, at least not immediately, for it is an inward, spiritual change. In time, however, the change will become evident to observers, since outward conduct reflects the condition of the heart.

      The difference is a fundamental change in one's interests and goals in life. Everyone sets his mind on the course of interests and ambitions for whatever he thinks will bring fulfillment, satisfaction, and pleasure when he interacts with it. The world is so full of things that offer these rewards and tantalize us to go for them.  We do not all direct our lives at the same objects, however, since that which appeals to one person may not beckon to another at all.  What lures one person toward it may offer minimum attraction to someone else. But the things on the earth which our text cautions us not to grasp for are so many and so enticing that no one journeys through life without hearing their siren call. When one answers and engages himself in what is offered, he is indeed rewarded. While the effect endures, he experiences a good feeling that enriches his life with identity and meaning. But it is right there that the failure appears in indulgence in the things of the world. They do not endure for very long, but begin to fade almost as soon as they are achieved. The Bible never denies the initial pleasing sensation of sin, but it warns all who will listen that the effect is fleeting. Heb. 11:25 speaks of the enjoyment of "the pleasures of sin," only to add hastily that they are "passing." Whatever exhilarates you today will not repeat its performance so well tomorrow because its construction has already been changed. Tomorrow it can do no more than bring mild satisfaction, and the day after that it is no longer present to stimulate a good feeling. In the end, all the things of this world will enter the past tense as time becomes eternity. We are told in I Jno. 2:17 that "the world is passing away, and also its lusts."

      We need something that will please us and not ruin us in the experience thereof, something that never changes and is not consumed in the using. That "something" certainly exists and is available to everyone who will seek it through Jesus. It is not to be found in the world of physical, temporal things that attract the great bulk of mankind. It is to be found only "above, where Christ is, seated at the right hand of God," (Col. 3:1). It is upon that higher, perfect, eternal world that the Christian must "set his mind" from the time he is raised from the water of baptism as a new creature. And it is to that future glorious home that he must keep looking day after day as he threads his way through this life of material experiences.