Daily Archives: February 19, 2020

The Letter Kills but the Spirit Gives Life

Possessing the Treasure

by Mike Ratliff

25 For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. 26 So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27 And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? 28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. Romans 2:25-29 (NASB) 

I often receive requests from dear brethren who are…

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02/19/2020 — Wretched


•Witness Wednesday
•Lenny the Christian Buddhist
•Turns out Lenny likes to fight
•Vanessa the Catholic
•The pros and cons of life in California
•Sadie has been praying to God, whoever He is
•Danny likes Buddhism

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via 02/19/2020 — Wretched

Should Christians be Praying for Wolves? — Christian Research Network

“False teachers are not our brethren who have sinned against us, as referenced in Matthew 18. Heck, I do not even expect Joel Osteen to answer any charges I might bring to him. He doesn’t even know me. But the charges have been brought over the years and unfortunately most often through secular interviews. His response is that he feels people already know all they have done wrong and he just wants to encourage them. Well gosh that sounds nice but it is not the Gospel.”

(Anthony Wade – 828Ministries) This subject has come up before when Christians want to defend the wolves who devour the sheep of the Lord. I get it. I really do. The unnamed sheep seem to mean nothing to us because the church does such a poor job of explaining who our new family is once we are saved.

Even Jesus said when His mother was waiting to see Him that who is His mother and brother except he who does the will of the Father. In churchianity, the purpose driven growth schemes have created carnally successful silos of each individual church that pays lip service to being part of the kingdom but the reality is once you leave such a church, you will find out how close your family really was all along.

The cult of personality preachers that are created through this same paradigm are worshiped in churchianity. Just try saying something critical of Joseph Prince or Joel Osteen and get ready for the onslaught from the unsaved goats that follow them. So it is of no surprise that great swaths of what is called the church today would rather defend the most voracious wolves on the planet than care for the sheep they are slaughtering. When dealing with the lost who fall for false doctrine, we hear the same refrain that they should somehow know better or that they should have read their bibles. No mercy. Yet out of the other side of their mouths are the same defenses for the wolves — you don’t know them! They just love Jesus so much! Judge not!  View article →



via Should Christians be Praying for Wolves? — Christian Research Network

Locust Plague Invading Africa is Now Spreading to China, Other Parts of the Middle East and Asia — BCNN1 – Black Christian News Network

Locusts are seen as they mate in the region of Kyuso, Kenya, February 18, 2020. Picture taken Feb. 18, 2020. (Reuters)

The plague of locusts that is marching through Africa is now invading other continents as well.

While billions of the locusts are ravaging East Africa and devastating crops, massive groups of the insects are also swarming through the Middle East.

There have been reports in countries like Yemen, Iran and Pakistan, even India, as well as new reports of locusts crossing into China.

That could lead to deadly threats of hunger for millions of people in the regions. The United Nations has warned of the risk of a catastrophic famine.

CBN News’ Senior International Correspondent George Thomas explained on The 700 Club Tuesday that officials from the Food and Agricultural Organization recently warned the Chinese authorities about the swarm of locusts arriving in Xinjiang Province in western China.

“China told the United Nations that they have been tracking this particular swarm coming into the western part of China so they are not concerned,” he said.

“This is the winter season in Xinjiang so Chinese authorities told the national media in the last 24 to 48 hours that they are not concerned of any threat from these locusts because it is wintertime,” Thomas said. “They say it is very unlikely that these locusts will travel further inland into China.”

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via Locust Plague Invading Africa is Now Spreading to China, Other Parts of the Middle East and Asia — BCNN1 – Black Christian News Network

Steve Lawson: Patriotic Songs In Church — Wretched

Episode 2630-

Steve Lawson: Patriotic Songs In Church

Segment 1 (00:12) Todd interviews Steve Lawson at the “G3” conference. Patriotic songs during worship?

Segment 2 (08:29) What clothing and attire is appropriate for church?

Segment 3 (15:59) How should the church deal with issues such as these as they come about? Encouragement to the body to not run away from a church because of little issues. Barefoot worship leaders. Communion wine vs grape juice. Elders drinking wine.

Segment 4 (21:59) Coffee in the sanctuary? Canceling church for a holiday? Pastors need to do church God’s way, not our way.

via Steve Lawson: Patriotic Songs In Church — Wretched

Culture Wars and Christian Litmus Tests — CultureWatch

Are you a secular leftist or a biblical Christian?

There are certain issues that pretty well define where a person is at, what he believes, and what he values. There are of course various core theological beliefs that one must hold to if one claims to be a Christian. When dealing with basic Christian beliefs in general, you would include things like the deity of Christ, the Trinity, and salvation in Christ alone as some of your litmus tests.

Just in case you are not fully aware of the term, it can have a specific scientific reference, or a broader, more generic one. As to the former, in chemistry it is ‘a test for acidity or alkalinity using litmus’. But it also has the broader usage. Here are three brief online definitions of the latter:

-A decisively indicative test.

-If you say that something is a litmus test of something, you mean that it is an effective and definite way of proving it or measuring it.

-A litmus test is a question asked of a potential candidate for high office, the answer to which would determine whether the nominating official would proceed with the appointment or nomination.

When it comes to Christianity and the culture wars, we now have some pretty clear litmus tests. When a person promotes certain causes or agendas, that is a good indication of where that person is at. In a very real sense, how a person stands on such issues will serve as a very useful litmus test indeed.

Here I want to narrow things down a bit more and look at just two of the major culture war issues of today. And the secular left also sees these two issues as crucial litmus tests for those who are truly on their side. If that is the case, all the more reason for Christians to also take a stand on these issues, but from the opposite side of the fence.

The two issues of course are abortion and homosexuality. My general rule of thumb is this: those who vigorously push these two issues are simply kidding themselves in thinking they are Christians. Yes, some believers may be promoting these things out of ignorance and the like. But the informed biblical Christian cannot support either.

That case I cannot make here. But in my various books I have sought to carefully and biblically make that case, including my 2011 Strained Relations and my 2015 The Challenge of Abortion. Please consult them for the full story on this. But let me look at these matters a bit more.

Consider abortion. The secular left has of course made abortion on demand their major litmus test. All the American Democrat contenders for the presidential nomination of course hold to this. Bernie Sanders and others in the crowded field of Democrats have all made it clear that if you are not pro-abortion, you should not be in the Party. Sanders has said that “being pro-choice is an absolutely essential part of being a Democrat.”

He also said: “Is there a litmus test for those of us up here? For me there is. I will never nominate any person to the Supreme Court or the federal courts in general who is not 100 percent pro-Roe v. Wade. Number two, we have got to codify Roe v. Wade into legislation. Number three, we have to significantly expand funding for Planned Parenthood.”

The other litmus test of secular left orthodoxy is of course homosexuality. If you dare to express concerns about this, it is a clear indication that you are a fake, and not a real deal leftist. Your credentials as a progressive MUST include the full acceptance and celebration of all things homosexual.

And as I have documented countless times now, those who do not go along with the homosexual agenda WILL be persecuted and prosecuted. Let me give just one clear example of this. Last year I wrote an article about the Finnish Israel Folau, Päivi Räsänen. In it I said this:

“A Christian member of Finland’s parliament is under investigation after she cited the New Testament on social media to voice her objection to the Lutheran church’s participation in an LGBT pride event.” billmuehlenberg.com/2019/09/16/quoting-from-the-bible-will-get-you-into-trouble/

Well, it seems that things are going from bad to worse for her. A new article documents how not only she, but all of genuine Christianity is now at risk in Finland, where homosexuality has become a litmus test for Big Brother Group Think.

The title of the article is ominous enough: “Is Finland About to Make Christianity Illegal? Christian Lawmaker Facing Fines and Prison”. Here is part of that article:

Päivi Räsänen is under two investigations for allegedly defaming or insulting homosexuals. The first after she shared a Bible verse on Twitter last year aimed at Finland’s Lutheran church for promoting the homosexual lifestyle. Räsänen told us, “In my tweet, I directly cited Romans first chapter and verses 24 to 27 and posted the picture of the passages from the Bible.” The passage condemns homosexuality. Finland’s Prosecutor General has now opened a second investigation concerning a pamphlet that Päivi wrote 15 years ago about Biblical Christian marriage, called “Man and woman, He created them.”

It goes on to say this:

Leif Nummela, editor of a Christian newspaper and a Christian TV host in Finland told us, “I thought that this couldn’t happen. It was unbelievable. It was a real surprise. And my first thought was, ‘are they really going this far’?” The Lutheran pastor who published the pamphlet Päivi wrote on Christian marriage is also under investigation.

Finnish Christian broadcaster, author and theologian Pasi Turunen says this has been a rude awakening for many Christians. “Finnish Christians have lived in a very homogeneous Christian culture,” Turunen said. “It’s been very easy because everybody thinks and believes the same way pretty much and now this has become a completely new situation for us when our faith is challenged.”

Päivi said this all began in prayer when she felt led by the Lord to do something to wake up the national church in Finland on the issue of homosexuality. But she now fears this investigation will make them too afraid to proclaim their faith. “I’m worried that this case, the criminal investigation, might frighten some Christians to hide and to keep silent.”

The article concludes:

Turunen said, “It raises the threshold of saying anything in the public square and in one way, I see that that’s the purpose of this kind of attack: to put a high price tag on speaking your Christian mind out loud in the society.” If convicted, Päivi could be fined or even imprisoned. And Turunen and Nummela both feel that support for her from Finnish evangelical leaders has been weak. “If we could easily have two hundred thousand Christians saying, ‘this is horrendous, stop persecuting Päivi Räsänen,’ and that would have a huge impact,” Nummela said.

Turunen said he wishes “that evangelical leaders would be more outspoken and bolder. Otherwise, there will come a time when each of us will be in front of the firing squad.” Päivi says she’s not afraid and believes God has a plan in this for Finland. She said, “I am waiting to see what God is doing, because when He raises up prayers, then we can know that He is doing something.”

In sum, there are two clear morals of the story in all this: One, the world which is opposed to God and his Word knows that certain things must be adhered to – or else. And abortion and homosexuality are definitely two of them. It will not sit by quietly and allow anyone to oppose these two sacramental beliefs and core values.

And two, if the world is so clear on this, the church should be as well. Thus if you find someone who claims to be a Christian yet is a gung-ho supporter of abortion on demand or of homosexuality, or both, you have every right to seriously question their bona fides as a true believer.

These two issues are the hallmarks of radical secular leftism. They are NOT the sort of things any biblical Christian can support and champion. Yes, at the end of the day only God knows those who are truly his, but he has given us both doctrinal and behaviour tests by which to assess people and their profession of faith.

And on both levels, those running with the pro-abortion and pro-homosexual agendas clearly fail the tests.

via Culture Wars and Christian Litmus Tests — CultureWatch

February 19 Life-Changing Moments With God

The Lord gives wisdom; from His mouth come knowledge and understanding.

Enable me, Lord, to trust in You with all my heart, and lean not on my own understanding. If I lack wisdom, let me ask of You, God, who give to all liberally and without reproach, and it will be given to me. The foolishness of God is wiser than men, and the weakness of God is stronger than men. You, God, have chosen the foolish things of the world to put to shame the wise. That no flesh should glory in Your presence.

The entrance of Your words gives light; it gives understanding to the simple. Your word I have hidden in my heart, that I might not sin against You.

All bore witness to Jesus, Your Son, and marveled at the gracious words which proceeded out of His mouth. No man ever spoke like this Man! Because of You, Lord God, I am in Christ Jesus, who became for me Your wisdom—and righteousness and sanctification and redemption.

May I always look to You, Lord God, for wisdom and understanding, that I might live in a way that pleases and glorifies You.

Proverbs 2:6; Proverbs 3:5; James 1:5; 1 Corinthians 1:25; 1 Corinthians 1:27, 29; Psalm 119:130; Psalm 119:11; Luke 4:22; John 7:46; 1 Corinthians 1:30[1]


[1] Jeremiah, D. (2007). Life-Changing Moments With God (p. 60). Nashville, TN: Thomas Nelson Publishers.

February 19, 2020 Evening Verse Of The Day

The Sheep’s Responsibilities to the Great Shepherd—Part 1: Joyfulness, Prayerfulness, and Thankfulness

(1 Thessalonians 5:16–18)

Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus. (5:16–18)

If God’s flock is to be healthy, above all else the relationship between the sheep and the Great Shepherd, Jesus Christ the Son of God, must be right. For that to happen, believers must be mindful of their responsibilities to worship and serve the Lord their King. The words of the first three stanzas of Frances Havergal’s classic hymn, “Take My Life, and Let It Be,” perhaps capture the essence of those responsibilities better than any ordinary prose could:

Take my life, and let it be Consecrated, Lord, to thee.

Take my moments and my days; Let them flow in ceaseless praise.

Take my hands, and let them move At the impulse of thy love.

Take my feet, and let them be Swift and beautiful for thee.

Take my voice, and let me sing, Always, only, for my King.

Take my lips, and let them be Filled with messages from thee.

Explicitly and implicitly, that hymn contains the spirit of the first three of Paul’s exhortations to the Thessalonians to strengthen their inner spiritual lives and thus be able to fulfill their responsibilities to God (1 Thess. 5:16–22). The three exhortations go right to the starting point of the believer’s attitude: the exhortation to constant joyfulness, to constant prayerfulness, and to constant thankfulness.

The Exhortation to Constant Joyfulness

Rejoice always; (5:16)

A thorough and accurate understanding of Christian joy is essential for all believers. Paul’s exhortation to the Thessalonians to rejoice always may seem absurd and impossible to obey given life’s inevitable difficulties, but as a divinely inspired command, believers must heed it. Any failure to do so constitutes a disregard for Scripture’s clear instructions and therefore sinful disobedience.

Many other statements throughout God’s Word enjoin the believer to have joy in all situations (Deut. 12:18; Neh. 8:10; Pss. 2:11; 5:11; 32:11; 68:3; 100:2; 132:16; Isa. 29:19; Joel 2:23–24; Hab. 3:17–18; Matt. 5:10–12; Luke 6:22–23; 10:20; John 16:20–22; cf. Pss. 16:8–9; 21:6; 28:7; 132:16; Isa. 35:10; 55:12; 56:7; Zech. 9:9; Acts 5:41; Rom. 15:13; 2 Cor. 10:17; Eph. 5:9; Phil. 2:17–18; 4:4; Col. 1:24; James 1:2; 5:13; 1 Peter 1:6; 4:13). While he was aware of the many injunctions to rejoice, Paul also recognized the existence of negative human emotions like sorrow and distress (e.g., Acts 20:19, 37–38; Rom. 12:15; Phil. 3:18; cf. Isa. 32:11–12; Matt. 9:23; Mark 5:38–39). However, the apostle also knew believers must transcend their sorrows with a continual focus on true joy; they must be as he wrote of himself, “sorrowful yet always rejoicing” (2 Cor. 6:10). Such a focus is possible because biblical joy comes from God, not merely from a superficial emotional response to positive circumstances (cf. Phil. 3:3). Christian joy constantly flows from what the believer continually knows to be true about God and about his eternal, saving relationship to Him—regardless of circumstances (Pss. 16:11; 68:3; Luke 2:10–11; 24:52; Acts 16:34; Rom. 5:2, 11; 1 Peter 1:8). Supernatural joy is from the Holy Spirit; thus Paul listed it as an aspect of spiritual fruit (Gal. 5:22; cf. Rom. 14:17).

The phrase translated rejoice always literally reads “at all times be rejoicing” and emphasizes that truly joyful Christians will always have a deep-seated confidence in God’s sovereign love and mighty power on behalf of His own, and in His providential working of all things according to His perfect plan (Matt. 6:33–34; Rom. 8:28–30; 11:33; Phil. 1:12; cf. Gen. 50:20; Ps. 139:1–5). Therefore, no event or circumstance in the Christian’s life, apart from sin, can or should diminish his true joy.

A proper perspective on biblical joy provides numerous reasons for believers to rejoice. First of all, they should rejoice always in appreciation for God’s righteous character, which, even in trouble, He demonstrates so faithfully to believers. The psalmist declared, “The Lord is my strength and my shield; my heart trusts in Him, and I am helped; therefore my heart exults, and with my song I shall thank Him” (Ps. 28:7; cf. Neh. 8:10; Pss. 71:23; 89:16; Isa. 61:10). Second, they should have constant joy out of appreciation for Christ’s redemptive work, which derives from a gracious, loving, merciful, and compassionate God (Luke 2:10; 10:20; Rom. 5:1–2, 11; 1 Peter 1:8–9), and for His infallible instruction (John 15:11; 16:30; 1 John 5:20). Third, they should rejoice in appreciation of the Holy Spirit’s ministry on their behalf (Acts 10:44; Rom. 14:17; cf. 8:14–27). Fourth, believers should rejoice always because of the vast array of spiritual blessings they possess (cf. Eph. 1:3–4; Phil. 4:13, 19; Col. 2:9–14; 2 Peter 1:3). Fifth, they should have joy in God’s providence as He orchestrates everything for their benefit (Rom. 8:28–30; James 1:2–4). Sixth, they should be joyful out of gratitude for the promise of future glory (cf. Ps. 16:8–11; Matt. 5:12; Luke 10:20; 1 Cor. 1:7; Phil. 1:18–21; 3:20; Jude 24). Seventh, answered prayer should always be a source of joy (Pss. 66:20; 116:1, 17; 118:21; John 16:24), as should an eighth reason, an appreciation for the gift of God’s Word (Col. 3:16; cf. Pss. 19:7–11; 119:14, 111, 162; Jer. 15:16). Ninth, the privilege of genuine fellowship should bring continual joy to the believer (1 Thess. 3:9; 2 Tim. 1:4; Philem. 7; 2 John 12). And finally, true believers cannot help but express their joy at the saving proclamation of the gospel, as the early church did: “Therefore, being sent on their way by the church, they [Paul, Barnabas, and other believers] were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren” (Acts 15:3; cf. Phil. 1:18).

The joyful Christian is more concerned about glorifying God than about avoiding temporal difficulties (Rom. 8:18; cf. Heb. 11:13–16, 25). He thinks more of his spiritual riches and eternal glory than he does any present pain or material poverty (1 Peter 1:6–7; 4:13; James 5:11; cf. 2 Cor. 6:4–10; 1 Peter 5:10). Believers who live like that will fulfill the command to rejoice always.

The Exhortation to Constant Prayerfulness

pray without ceasing; (5:17)

Joyful believers will also be prayerful believers. Those who live their Christian lives in joyful dependency on God will continually recognize their own insufficiency and therefore constantly be in an attitude of prayer. Paul’s exhortation to the Thessalonians to pray without ceasing is thus a divine mandate to all believers. Pray is from proseuchomai, the most common New Testament word for prayer (e.g., Matt. 6:5–6; Mark 11:24; Luke 5:16; 11:1–2; Acts 10:9; Rom. 8:26; 1 Cor. 14:13–15; Eph. 6:18; Col. 1:9; 2 Thess. 3:1; James 5:13–14, 16). It encompasses all the aspects of prayer: submission, confession, petition, intercession, praise, and thanksgiving. Without ceasing means “constant” and defines prayer not as some perpetual activity of kneeling and interceding but as a way of life marked by a continual attitude of prayer.

One cannot begin to understand Paul’s command to continual prayerfulness without considering how faithfully Jesus prayed during His earthly ministry. As the Son of God, He was in constant communion with the Father, and the Gospels provide many examples of the Lord’s consistent prayer life (Matt. 14:23; Mark 1:35; 6:46; Luke 9:18, 28–29; cf. John 6:15; 17:1–26). During times when He went to the Mount of Olives to pray all night (Luke 21:37–38; John 8:1–2) He undoubtedly prayed with a kind of intensity that believers know little or nothing about. The classic example of such intensity is when Jesus prayed in the Garden of Gethsemane the night before His crucifixion. “And He withdrew from them about a stone’s throw, and He knelt down and began to pray.… And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground” (Luke 22:41, 44). Matthew 26:38–46 records that Jesus’ prayer in the garden was a prolonged experience in which He pleaded three times for the Father to spare Him from “this cup” (v. 39)—the divine wrath against sin, which He would have to bear the next day in His substitutionary death on the cross for sinners. (For a complete exposition of this passage, see Matthew 24–28, The MacArthur New Testament Commentary [Chicago: Moody, 1989], 167–78.) That level of intense agonizing is beyond anything Christians have to face, but it illustrates the persistence Jesus spoke of in the parables of the friend in need (Luke 11:5–10) and the relentless widow (Luke 18:1–8). It also uniquely exemplifies what the apostle Paul meant when he instructed the Thessalonians to pray without ceasing.

From its inception, the early church demonstrated a Christlike earnestness and constancy in its prayer life. Luke wrote how devoted Christ’s followers were to prayer, even before the Day of Pentecost: “These all [the apostles] with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers” (Acts 1:14). Later they gave themselves regularly to prayer (Acts 2:42). In their role as leaders of the young church, the apostles determined to devote themselves “to prayer and to the ministry of the word” (Acts 6:4). Also, diligent prayer by believers played a part in Peter’s release from prison (Acts 12:11–16; cf. 4:23–31).

The New Testament emphasis on the importance of prayer cannot be overstated. Already in 1 Thessalonians, Paul had written, “As we night and day keep praying most earnestly that we may see your face” (3:10). Many of Paul’s other epistles also indicate the importance of prayer (Rom. 12:12; 1 Cor. 7:5; Eph. 6:18–19; Phil. 4:6; Col. 4:2; 2 Thess. 3:1; 1 Tim. 2:8).

The strong scriptural emphasis on prayer suggests a substantial list of motivations for Christians to pray without ceasing. First of all—and the highest of all motives for believers—is their desire to glorify the Lord. Jesus taught the disciples in His model prayer, “Pray, then, in this way: ‘Our Father who is in heaven, hallowed be Your name. Your kingdom come. Your will be done, on earth as it is in heaven’ ” (Matt. 6:9–10; cf. Dan. 9:4–19). Second, the desire for fellowship with God motivates believers to pray: “As the deer pants for the water brooks, so my soul pants for You, O God. My soul thirsts for God, for the living God; when shall I come and appear before God?” (Ps. 42:1–2; cf. 27:1, 4; 63:1–2; 84:1–2). Jesus said believers’ prayers would be answered in order that “the Father may be glorified in the Son” (John 14:13; cf. v. 14).

Third, believers will pray for God to meet their needs: “Give us this day our daily bread” (Matt. 6:11; cf. Luke 11:9–13; 1 John 5:14–15). Fourth, Christians will pray persistently for God’s wisdom as they live in the midst of a sinful world: “But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him” (James 1:5; cf. Matt. 6:13; 1 Cor. 10:13). Fifth, the desire for deliverance from trouble motivates prayer. Jonah is a vivid example of such motivation: “Then Jonah prayed to the Lord his God from the stomach of the fish, and he said, ‘I called out of my distress to the Lord, and He answered me. I cried for help from the depth of Sheol; You heard my voice’ ” (Jonah 2:1–2; cf. Ps. 20:1).

Sixth, all Christians desire relief from fear and worry. Paul encouraged the Philippians: “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” (Phil. 4:6–7; cf. Ps. 4:1). A seventh motive is gratitude for past blessings, as the psalmist prayed:

O God, we have heard with our ears, our fathers have told us the work that You did in their days, in the days of old. You with Your own hand drove out the nations; then You planted them; You afflicted the peoples, then You spread them abroad. For by their own sword they did not possess the land, and their own arm did not save them, but Your right hand and Your arm and the light of Your presence, for You favored them. You are my King, O God. (Ps. 44:1–4a; cf. Phil. 1:3–5)

Eighth, believers pray to be freed from the guilt of sin. David expressed this when he wrote, “I acknowledged my sin to You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the Lord’; and You forgave the guilt of my sin” (Ps. 32:5; cf. Prov. 28:13; 1 John 1:9). Ninth, believers’ concern for salvation of the lost causes them to pray. Paul captured this motivation in his words to Timothy:

First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. (1 Tim. 2:1–4; cf. Matt. 9:37–38; Rom. 10:1)

Finally, and certainly as important as any of the motivations for Christians to pray without ceasing, is their desire for spiritual growth—for themselves and for fellow believers. Paul’s petition to the Lord for the Ephesians is a model in this regard:

For this reason I bow my knees before the Father, from whom every family in heaven and on earth derives its name, that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. (Eph. 3:14–21; cf. 1:15–19; Col. 1:9–12)

The Exhortation to Constant Thankfulness

in everything give thanks; for this is God’s will for you in Christ Jesus. (5:18)

Being unthankful is the very essence of the unregenerate heart. The apostle Paul identified unbelievers as ungrateful: “For even though they knew God [through conscience and general revelation], they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened” (Rom. 1:21). But when God regenerates an individual, He produces a new heart that longs to obey Paul’s injunction and in everything give thanks. That simple, direct statement allows believers no excuses to be ungrateful. In everything (en panti) refers to all that occurs in life. No matter what struggles, trials, testings, or vicissitudes occur in the lives of Christians (with the obvious exception of personal sins), they are to give thanks (Acts 5:41; cf. James 1:2–3; 1 Peter 1:6–9). Thankfulness therefore should be part of the fabric of the regenerate life (Ps. 136:1–3; Dan. 6:10; Eph. 5:20; Col. 3:17; Heb. 13:15), a gracious fruit of the Holy Spirit’s work within the believer’s heart (cf. Col. 2:7).

It is spiritually abnormal for Christians to be unthankful. Unthankfulness disobeys the many Scripture texts that enjoin the believer to a life of gratitude. Romans 8:28 sets forth the overarching principle: “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.” God’s providence—His sovereign blending of all of life’s contingencies for believers’ ultimate blessing—causes them to be thankful for everything in life, knowing that it fits into His eternal purpose for them (cf. Gen. 50:20; Pss. 37:28; 91:3–4; 145:9; Prov. 19:21).

When the early church met, one of its main purposes was to give thanks to God. That is implicit even in Paul’s instruction to the Corinthians concerning the proper use of tongues (languages) during their worship services.

So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church. Therefore let one who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted say the “Amen” at your giving of thanks, since he does not know what you are saying? For you are giving thanks well enough, but the other person is not edified. (1 Cor. 14:12–17)

Paul’s other letters remind believers to express their thankfulness and thereby be distinct from the ungrateful, unbelieving culture around them. “But immorality or any impurity or greed must not even be named among you, as is proper among saints; and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks” (Eph. 5:3–4; cf. 2 Cor. 4:15; 9:11).

Ephesians 5:18–20 clearly affirms that Christians ought to be known by their constant thankfulness:

And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father. (cf. Col. 2:6–7; 3:15–17; 4:2.)

Even in times of great anxiety, fear, worry, and stress, a prayerful attitude of thanksgiving should characterize believers (Phil. 4:6–7).

Paul’s statement, for this is God’s will for you in Christ Jesus, attaches to all three commands in this passage. It is God’s will that all those who are in Christ Jesus should express constant joy, constant prayer, and constant thanksgiving. And God not only mandates those expressions of righteousness, but He makes it possible for believers to articulate them (cf. Phil. 2:13)—and is pleased when they do.[1]

Responsibilities to Oneself (5:16–18)

16 Compliance with the social regulations of vv. 12–15 is impossible apart from personal communion with God. Thus Paul turns to the believer’s inner life. In the exhortation to “be joyful always” he voices a theme that is characteristic of NT writings. Though this probably goes back to the teaching of Jesus in the Sermon on the Mount (Mt 5:10–12), it recurs both in the historical (Ac 5:41; 16:25) and epistolary (e.g., Php 1:18; 4:4) writings. The uniqueness of Christian joy lies in its emergence under the most adverse circumstances. Paul states the paradox succinctly in 2 Corinthians 6:10: “sorrowful, yet always rejoicing.” The Thessalonian Christians had already maintained joy in suffering (1:6), as had Paul himself (3:9). The challenge is for this joyful outlook to become constant (“always”). From a human perspective, they have every reason not to be joyful—persecution from outsiders and friction among themselves. Yet in Christ they can rejoice more and more.

17 Intimately related to constant joy is incessant prayer—the only way to cultivate a joyful attitude in times of trial. Uninterrupted communication with God keeps temporal and spiritual values in balance. Adialeiptōs (GK 90, “continually”; cf. Ro 1:9; 1 Th 1:2–3; 2:13) does not mean some sort of formal, nonstop praying. Rather, it implies constantly recurring prayer growing out of a settled attitude of dependence on God. Whether words are uttered or not, lifting the heart to God while occupied with miscellaneous duties is the vital thing. Verbalized prayer will be spontaneous and will punctuate one’s daily schedule, as it does Paul’s writings (3:11–13; 2 Th 2:16–17).

18 A final member of this triplet for personal development is “give thanks in all circumstances.” No combination of happenings can be termed “bad” for a Christian because of God’s constant superintendence (Ro 8:28). Seeming aggravations are but a temporary part of a larger plan for a Christian’s spiritual well-being. With this perspective, one can always discern a cause for thanks. In fact, failure to do this is a symptom of unbelief (Ro 1:21).

“For this is God’s will for you in Christ Jesus” justifies all three brief commands. Rejoicing, praying, and giving thanks do not exhaust God’s will but are vital parts of it. “In Christ Jesus” is a significant qualification of God’s will because only here can inner motives be touched. Paul’s earlier rule, the Mosiac law, was strong on outward conformity but helpless to deal with human thoughts. It could not dictate an inner attitude even though it was a perfect expression of God’s will (cf. Best, 236). In union with Christ, together with an accompanying inward transformation (2 Co 5:17), however, compliance with God’s standards can extend to motives.

These three commands penetrate the innermost recesses of human personality—the spring from which all outward obedience flows. If the source is contaminated, fulfillment of God’s will in outward matters is impossible. Such is the note sounded by the Lord Jesus in his own teaching (Mt 5–7). True victories in life for Christians come to those who are joyful, prayerful, and thankful.[2]

16 Paul proceeds to three activities that should characterize the Christian (and which he links elsewhere, Phil. 1:3–4). Perhaps the first of these, “Be joyful always,” is especially suitable after what he has been saying. The refusal to nurse grudges and to retaliate when provoked is not something that is to be attempted in a spirit of suffering resignation. It is possible ostensibly to forgive, but to make quite clear that the forgiver is deserving of great credit for his restraint, and that he is very conscious of the magnitude of the wrong that has been done to him. Jesus did not give that impression, and Paul is saying that his followers should not do so either. Forgiveness ought to be a joyous affair, with genuine Christian zest for life bubbling through. Christians are people who have been born all over again (John 3:3, 7); they have been created anew (2 Cor. 5:17). They do not see things as the earthling sees them, but, as children of the heavenly Father, they go rejoicing through their Father’s world. The New Testament does not give us a picture of believers as people who are always screwing themselves up to the point of doing unpleasant things in the service of their God but rather of those who are glad to live out the implications of their faith. There is a serious purpose to life, and that is not overlooked. Sometimes it will lead to stern and serious action. But the emphasis is on the truth that by and large the way of Christians is a happy way. Their spiritual resources are so great that earthly things cannot disturb their composure, and they go on their way with a song in their hearts (Col. 3:16). Joy is part of the fruit of the Spirit (Gal. 5:22; cf. Rom. 14:17), and Paul has made it clear that the Thessalonians knew this joy (1:6). He is not writing about a joy that Christians produce by their own efforts. It is natural for people to be happy when things go well with them. But it is not this natural joy, dependent on circumstances, that is the special characteristic of Christians. It is the joy that comes from being “in Christ.” Thus it is that the New Testament contains so many exhortations to joyful living—startlingly many, if we fix our attention on the outward circumstances of the early Christian communities. Persecution was always threatening and often actual. Believers were usually in straitened circumstances and compelled to work hard for their living. Their lot can rarely have been other than hard. But if we fasten our attention on these things, we put our emphasis in the wrong place. They thought more of their Lord than of their difficulties, more of their spiritual riches in Christ than of their poverty on earth, more of the glorious future when their Lord should come again than of their unhappy past. So the note of joy rings through the New Testament, and so Paul, who himself knew what it was to rejoice in difficult circumstances (Acts 16:25; Rom. 5:3; Col. 1:24), can say, “Be joyful always” (cf. Phil. 4:4), and speak of the Christian as “sorrowful, yet always rejoicing” (2 Cor. 6:10).

17 The injunction to continual prayer (cf. Luke 18:1; Rom. 12:12; Eph. 6:18) springs out of the same great idea as that to continual rejoicing. Christianity is a religion that turns people’s thoughts away from themselves and their puny deeds to the great God who has wrought a stupendous salvation for them in Christ. It is of the very essence of the faith that it insists on the inability of sinners to bring about their salvation, either in the sense of the initial act whereby they enter a state of salvation, or in the sense of the day-by-day living out of the Christian life. For the putting away of their sins the atonement wrought by the Son of God is necessary. For the living of the dedicated life the power of the indwelling Spirit alone suffices. All along the way they experience their own insufficiency. Paul’s exhortation to continual prayer fits into this picture. The Thessalonian believers (like all others) were dependent on God for everything. Continuing prayer is the continuing expression of this dependence.

Christians, then, are always conscious that they depend on God, and that they are always surrounded by God’s love. Therefore, although they are not able to achieve anything worthwhile in their own strength, they have all that they need. This knowledge will keep them always rejoicing. Why should they be otherwise? And it will keep them always in the spirit of prayer. Prayer and rejoicing are closely related, for often believers find in prayer the means of removing that which was the barrier to their joy. Prayer is not to be thought of only as offering petitions in set words. Prayer is fellowship with God. Prayer is the realization of the presence of our Father. Though it is quite impossible for us always to be uttering the words of prayer, it is possible and necessary that we should always be living in the spirit of prayer.

But believers who live in this way, conscious continually of their dependence on God, conscious of his presence with them always, find that their general spirit of prayerfulness in the most natural way overflows into uttered prayer. Again and again in Paul’s letters (and especially in these two letters to the Thessalonians) the apostle interjects little prayers into his argument. Prayer was as natural to Paul as breathing. At any time he was likely to break off his argument or to sum it up by a prayer. In the same way he looks for the Thessalonians to live lives with such an attitude of dependence on God that they will easily and naturally move into the words of prayer on all sorts of occasions, great and small, grave and festive. Prayer is to be constant. This does not, of course, mean that they are to spend all their time in uttering words of prayer; throughout these letters there are too many exhortations to be active in daily affairs for that to be accepted. Paul is arguing for lives lived constantly in a prayerful spirit.

18 The trio of injunctions is completed with the command “give thanks in all circumstances.” Like the preceding two, this one springs from the great central truth of the gospel. As worldly people go on their way they meet with some things that make them happy, and some about which they complain bitterly. They conceive of life as a matter more or less of chance. Accordingly they welcome those workings of chance which favor their purposes and object to those which do not. But when anyone comes to see that God in Christ has saved him, everything is altered. Now it is apparent that God’s purpose is being worked out, and the evidence of this becomes clear in the believer’s own life and in the lives of those about him. This leads to the thought that the same loving purpose is being worked out even in those events which the believer is inclined not to welcome at all. When we come to realize that God’s hand is in all things, we learn to give thanks for all things. Tribulation is unpleasant. Yet in the midst of tribulation who would not give thanks, knowing that the Father who loves us so greatly has permitted that tribulation only in order that his wise and merciful purpose might be worked out? So out of this great central truth of Christianity Paul calls on his friends to practice the continual giving of thanks.

As he has already done in another connection (see 4:3), the apostle proceeds to give what he has said the highest possible authority by rooting it in the will of God. “This” is singular, but it is very probable that it applies to all three of the preceding injunctions. As we have seen, they all proceed from one root and may fittingly be regarded as a unity. They do not represent three different attitudes to life, but three aspects of one attitude.

As he has already done in 4:3 (where see note), Paul uses the word “will” without the article. The significance of this is that he is making no attempt to deal with the whole will of God. That will includes many things, and many things of importance to the Thessalonians. But among them is this of which he now speaks. On this occasion there is the interesting addition “in Christ Jesus.” The centrality of Christ to Christianity cannot be emphasized too strongly. We do not know God of our own selves, but only as he has pleased to reveal himself to us. Preeminently he has revealed himself in Christ, and preeminently he has revealed his will in Christ. The use of the compound name “Christ Jesus” reminds us of both the deity and the humanity of our Lord, and in this way heightens the solemnity of the injunction. Not only is it in Christ that the will of God is revealed, but it is in him that the power is given to us to enable us to live according to that will (see on 3:11 for the close connection between the Father and the Son).[3]

Exhortation to Continue Basic Christian Piety (5:16–18)

16 Rejoice always, 17 pray continually, 18 give thanks in all circumstances; for this is God’s will for you in Christ Jesus.

With the preceding community-related emphases in hand, Paul turns his attention next to how the community is to live its corporate life in the face of their present difficulties. Again, we encounter sets of “staccato imperatives,” but now with the verbs themselves second, a most unusual word order for an imperative even in Greek. In this first set the verbs are preceded by nearly synonymous adverbs, in the next set by nouns or pronouns. In both cases we are once again not quite prepared for what we get, which probably says something about the distance factor between ourselves and these early Gentile believers. Nonetheless, anyone who has spent very much time in the letters of Paul will quickly recognize how thoroughly Pauline these admonitions are.

In light of the preceding verse 14 and verses 19–22 that follow, this present set of imperatives is best understood within the context of the gathered community at worship, the context in which the letter itself would be read. That is, these are not aimed primarily toward how individual believers live out their faith in Thessalonica—although neither is that excluded—but with how these believers as a gathered community are to respond in the midst of their present difficulties. In addition, this first set focuses altogether on vocalized worship that is directed toward God, while the next set focuses on vocalized worship directed toward the building up of the believing community.

Indeed, the set of imperatives that immediately follows (vv. 19–22) comes as something of a surprise, in the sense that nothing in the letter itself or in the immediate context quite prepares us for what is there said. But one element of the surprise, its place in the immediate context, is alleviated somewhat if one recalls that for Paul the activities of rejoicing and prayer presuppose the activity of the Holy Spirit in the community. Indeed, in some ways what Paul says in 1:6 prepares us for this understanding; there he recalls their experience of conversion as accompanied by both great affliction and the joy of the Holy Spirit. The point is that Paul, in a thoroughgoing way, understood joy, prayer, and praise (thanksgiving) as both the result and the evidence of the Spirit’s presence. Thus in Galatians 5:22, the second item on Paul’s list of the “fruit” of the Spirit is joy, and in Romans 14:17 the joy of the Spirit is evidence of the presence of the kingdom of God. Similarly, 1 Corinthians 14:15; Romans 8:26–27, and Ephesians 6:18 all verify that for Paul prayer was especially an activity of the Spirit.

16  It is of some interest that the admonition “always rejoice” precedes the imperatives “continually pray” and “in all circumstances give thanks.” This most likely reflects Paul’s own piety as it has been conditioned by the Psalter. Thus, it is especially important in the context of the more saccharine Christianity of a later time to note that Paul’s emphasis here is not so much on the experience of joy, but on the active expression of it. They are to “rejoice always,” which, as Philippians 4:4 bears out, means not simply to express joy in general, but specifically to “rejoice in the Lord.” This is not a sugar-coated call for putting on a happy face in the midst of difficulties. Here is a church that is undergoing severe hardship because of its faith in Christ. God’s will for such a community, both as individuals and as they gather for worship, is that as a matter of first importance they continue to exalt Christ by rejoicing, with him as the focus.

17–18a  In this context they should also “continually pray,” constantly offering their petitions to God. Continual prayer is the ongoing reminder that God’s children are always and wholly dependent on their heavenly Father for all things. It is also in this context that they are “in all circumstances” to “give thanks”—including those of their present lot. It is especially important to note that the modifier in this case does not say “for all things,” but “in all circumstances.” It is neither reasonable nor biblical piety to imagine that God wishes his children to be thankful for all things that befall them, good or ill. Rather, a thankful heart should simply be a way of life for those whom God has redeemed through Christ.

18b  The “this” in Paul’s concluding clause, “for this is the will of God in Christ Jesus for you,” is almost certainly intended to modify all three of the imperatives, not simply the giving of thanks in all circumstances. Paul, after all, did not write in numbered verses! The three imperatives are intentionally similar in structure, all three beginning with a synonymous term for urging ongoing activity on their part: “always, continually, at all times.”38 Thus, all of “this” is a way of adhering to what God wills for his children.

One should note at the end that Paul himself is as good as his word. See especially 3:9–10, where he had already in this letter combined prayer, joy, and thanksgiving. He will do the same again in the much later letter to Philippi (Phil 1:3–4), where he mentions joy and thanksgiving as inherent to his praying—and the latter in the context of a trying imprisonment. Thus, what we find being urged on the Thessalonian believers is something that has already long marked the life of the apostle himself, and will continue to do so right to the end.[4]

God’s will (vv. 16–18)

Here is God’s will in three specific areas which affect our everyday lives. These instructions must direct our hearts and lives to live more fully for his glory.

‘Be Joyful Always.’ The great composer, Joseph Haydn, was once asked why his church music was so cheerful. He replied, ‘When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen, and since God has given me a cheerful heart it will be pardoned me that I serve him with a cheerful spirit.’ A Christian’s joy is not a natural joy that ebbs and flows according to the circumstances that surround us, but a supernatural joy that comes from God and is rooted in our relationship with him. It is a joy that fills our hearts even in the midst of persecution. Joy was one of the marks of primitive Christianity, which amazed the heathen world and attracted men to Christ. Paul is concerned that the joy of the Thessalonians might be strangled by suffering, so he urges them to rejoice not in what was happening to them, but in their Saviour and all that he has done for them.

‘Pray Continually.’ Martin Luther, when pressed by huge volumes of work, did not use it as an excuse to stop praying, but said, ‘I have so much to do that I cannot get on without three hours a day of praying.’ The way to rejoice always is to pray continually and to have a close walk with the giver of joy. We must cultivate a spirit of constant devotion so that our lives are filled with the presence of God. Prayer is a lifting up of our hearts to God in humble submission and dependence, trusting him as our loving Father and acknowledging him as our almighty Lord. Paul is encouraging the Thessalonians to take hold of God in every situation and at all times, to draw near to him especially in times of conflict, and to develop an intimate relationship with him.

‘Give Thanks In All Circumstances.’ George Matheson, the Scottish minister and hymnwriter, who was practically blind at eighteen, once prayed, ‘My God, I have never thanked you for my “thorn”. I have thanked you a thousand times for my roses, but never once for my “thorn”. I have been looking forward to a world where I shall get compensation for my cross as itself a present glory. Teach me the glory of my cross; teach me the value of my “thorn”. Show me that I have climbed to you by the path of pain. Show me that my tears have made my rainbow.’ Thanksgiving to God is to be given in adversity and prosperity, for no matter what happens all things work together for the believer’s good. To be thankful is a fruit of grace and is in contrast to the constant grumblings and ingratitude of a godless world. For Christians there is no situation in which we cannot give thanks. Even in affliction we are more than conquerors as the Spirit of glory and of God rests on us. In our blessings we would do well to remember the Chinese proverb, ‘When you drink from the stream, remember the spring.’ A life of prayer and devotion leads to a thankful heart.[5]

5:16–18 / Some things vary in the Christian experience; they come and go. But some things have an “always” attached to them. These verses name three, for the explanatory clause at the end of these verses almost certainly refers to them all (despite the singular “this” of v. 18 which might appear to refer only to the last of the three). Thus it was God’s will for them first, that they should learn to face all that comes with irrepressible joy (niv be joyful always). Paul’s intent is explained more fully in Philippians 4:4, where he has “rejoice in the Lord always.” We might have little in the world to be glad about (cf. 1:6), but in the Lord we have much, and the world cannot take that joy from us (cf. John 16:22). The phrase “in the Lord” points to the objective grounds for our rejoicing in what God has done for us in Christ: “God so loved … that he gave …” (John 3:16). But this is linked with a subjective capacity to rejoice, which is no less God-given: once again a part of the fruit of the Spirit (Gal. 5:22; cf. Acts 13:52; Rom. 14:17). In short, joy lies at the heart of the gospel—a truth echoed in the common root, in Greek, of two words, grace and joy (charis, chara). It is God’s joy to be gracious to us, while our joy has its grounds in his grace.

Second, they should face all that comes with prayer—pray continually, that is, live always in the spirit of prayer. Prayer acknowledges our utter dependence upon God and the utter dependability of God in all circumstances. Prayer as much as joy is the product of God’s grace. For the adverb, “continually,” adialeiptōs, cf. 1:2 and 2:13, and for the injunction to pray continually, compare Jesus’ intention in telling the parable of the Persistent Widow: “that they (the disciples) should always pray and not give up” (Luke 18:1). See also Romans 12:12, where the thought is again of persistence in prayer. Paul’s own letters are a case in point. They are full of prayers for his readers, and their picture of Paul as a man of prayer is corroborated by Luke’s account of him in Acts (cf. Acts 9:11; 13:2f.; 14:23; 16:25; 20:36; 21:5; 22:17–21; 27:35; 28:8).

Third, God’s will for them was that they should give thanks in all circumstances. This is not a stoical indifference to all that comes. Paul regards the Christian as vulnerable. He or she can be hurt, disappointed, confused, or defeated, but never driven to total despair, never forsaken, never destroyed (2 Cor. 4:8–11), for God is always there. As in verse 17, so here, there is the implied qualification: “to the Lord.” Compare Paul’s thanksgiving for joy “in the presence of our God” in 3:9. His love and his power give the strength to meet every situation in life. The thanks are not for the circumstances but for the fact that in all circumstances the Lord is there. The same association of thanksgiving with prayer in these verses occurred earlier in 1:2 and reappears in Philippians 4:6. According to Romans 1:21, the failure to give thanks is a mark of human sinfulness, and elsewhere Paul urges those whose sins have been forgiven to “overflow with thankfulness” (Col. 2:7; cf. also Eph. 5:4, 20; Col. 3:15, 17; 4:2). To be able to give thanks in all circumstances presupposes a recognition of God’s sovereignty, that in all these circumstances (whatever the appearance might be) he is working “for the good of those who love him, who have been called according to his purpose” (Rom. 8:28).

Finally, we note that God’s will is said to be in Christ Jesus. In these particular matters, as in all others (for God’s will includes far more than is mentioned here; note that “will” in the Greek lacks the definite article—“a will of God for you is …”), his will is made known to us in Christ, whether in his practice or in his precepts, whether in the days of his flesh or through his Spirit. Moreover, only as we are “in Christ” are we empowered through that same Spirit to do what God’s will demands (for Christ, see note on 1:1, and for his oneness with the Father, see disc. on 3:11 and 2 Thess. 2:16).[6]

16–18. While in verses 12–15 Paul has shown what should be the attitude of the Thessalonians toward their leaders, to fellow-members characterized by particular shortcomings, to those who have injured them, and finally to one another and to all, in verses 16–18 he sets forth what should be their inner attitude and how this inner attitude should express itself with reference to God. Hence, we now have the following three beautiful, closely related, and tersely expressed admonitions:

Always be joyful.

Ceaselessly pray.

In all circumstances give thanks.

The Thessalonians were no strangers (see on 1:6) to the “joy unspeakable and full of glory” (1 Peter 1:8), the “great joy” which resulted from the incarnation of Christ and from the redemption wrought through his cross. Yet with persecution from without and disturbances within, there was a danger (humanly speaking, of course!) that this joy would disappear. Hence, Paul, who himself again and again rejoiced in the midst of persecution and hardship (3:7–9; cf. Phil. 3:1; 4:4, 10), urges his readers to always be joyful.

Of course, in seasons of distress and grief he alone is able to find relief and even be joyful (in view of Rom. 8:28, 35–39) who at the Father’s throne makes all his wants and wishes known. Hence, the directive “Always be joyful” is immediately followed by “Ceaselessly pray.” The most comprehensive word for prayer (προσευχή, προσεύχομαι is used here. For synonyms see the striking passage Phil. 4:6. What Paul means is: there must be no decline in the regularity of the habit of “taking hold on God” in the midst of all circumstances of life. Cf. Rom. 12:12; Eph. 6:18; Col. 4:2. The apostle could afford to say this, for he himself gave the example (3:10; 2 Thess. 1:11; Eph. 1:16; 3:14).

When a person prays without giving thanks, he has clipped the wings of prayer, so that it cannot rise. Hence, the trio of admonitions concludes with, “In all circumstances give thanks.” This phrase in everything (ἐν παντί probably with χρήματι understood) includes affliction, for even in the midst of all these things (“tribulation, anguish, persecution, famine, nakedness, peril, or sword”) believers are not merely conquerors but “more than conquerors” (super-invincibles), inasmuch as all these things actually help them to reach their predestined goal! See Rom. 8:35–37.

For this is the will of God (not merely the word of Paul, Silas, and Timothy) is in Christ Jesus for you. The will of God, as clearly set forth by means of the redemptive work and revelation of Jesus Christ, is this very thing, namely, that believers should always be joyful, should ceaselessly pray, and should in all circumstances give thanks.[7]

[1] MacArthur, J. F., Jr. (2002). 1 & 2 Thessalonians (pp. 183–190). Chicago: Moody Press.

[2] Thomas, R. L. (2006). 1 Thessalonians. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, pp. 431–432). Grand Rapids, MI: Zondervan.

[3] Morris, L. (1991). The First and Second Epistles to the Thessalonians (pp. 171–175). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co.

[4] Fee, G. D. (2009). The First and Second Letters to the Thessalonians (pp. 213–215). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[5] Shenton, T. (2006). Opening up 1 Thessalonians (pp. 108–110). Leominster: Day One Publications.

[6] Williams, D. J. (2011). 1 and 2 Thessalonians (pp. 99–100). Grand Rapids, MI: Baker Books.

[7] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of I-II Thessalonians (Vol. 3, pp. 138–139). Grand Rapids: Baker Book House.

February—19 The Poor Man’s Evening Portion

Surely he hath borne our griefs, and carried our sorrows.—Isaiah 53:4.

My soul! call up, this evening, all thy most earnest and most solemn thoughts, to the meditation of a subject, which the Holy Ghost opens to thy view in these words. And if the Lord the Spirit, that proposeth to thy soul the solemn consideration, will graciously instruct thee through it, perhaps it will lead to such views of Jesus as may not before so fully have struck thine attention. O Lord! guide thy servant in it! Now here it is said, “He hath borne our griefs, and carried our sorrows.” By which, it may be supposed, is meant, both the curse and the punishment. And certain it is, that unless Christ bore both, the sinner is not freed. From the sinner, or his surety, God’s justice must exact full payment. But if it be found that in the surety that exaction hath been made, and fully paid, then is the sinner free; for from both it would be unjust to exact.—Now behold, my soul, in the person of thy surety, how, in the most minute points, even as the sinner himself, thy Jesus stood for thee. And then see, from beholding thy Redeemer in this most endearing point of view, whether thou art not constrained to cry out, with the prophet, “Surely he hath borne our griefs, and carried our sorrows!”—A few of the most prominent features in the griefs and sorrows of Jesus will be sufficient in point, by way of illustration. And first, every sinner, by virtue of being a transgressor, is exposed to the curse of God; and that curse is upon every thing belonging to him, as Moses told Israel, “Thou art cursed in thy basket, and in thy store; in lying down and rising up; in going out and coming home.” (Deut. 28:16, &c.) Now Jesus, as the sinner’s surety, is, by way of peculiar emphasis, called “the Man of sorrows and acquainted with grief.” He endured, in his person, the very curse denounced upon the sinner. All was poured upon Jesus, through every part of his life: and as the curse, but for Jesus’s interposition, would follow the sinner in death, so Christ was followed by it to the cross. The sinner’s dying chamber would open to him the horrors of divine wrath on sin; such as Jesus, for the sinner, sustained in the garden of Gethsemane. And as no by-standers, no earthly friends, could mitigate the horrors of the sinner’s soul in such a season, so we find Christ, when going through these conflicts for the sinner, could gain no help from any of his disciples—“They all forsook him and fled.” And doth the sinner’s conscience then betray and aggravate the load of wo? And did not Judas, Christ’s bosom friend, come boldly forward to aggravate the Redeemer’s sorrow? And as every sinner, out of Christ, for whom he, as the surety, hath paid no ransom, would in the moment of death be seized bound hand and foot, and carried away by an armed band to utter darkness, where there is weeping and gnashing of teeth; so Christ was taken as the sinner’s surety, by an armed band, from the high-priest to the judgment-hall, where he lay all night, suffering the punishment of stripes and mocking. And as, in the morning of the resurrection, sinners out of Christ must arise to all the horrors of judgment, and the irreversible sentence be pronounced in the presence of all beholders, which consigns them to everlasting punishment, so Christ, the surety for his sinful people, in the morning was brought from the hall of Pilate to the hill of Calvary, and there received the sentence of death executed upon his sacred person, in the view of all that passed by. Pause, my soul, over the representation of truths so awful! Surely thou mayest say, If Jesus had not sustained the curse and punishment, then must I have borne it for ever. But if, as the prophet hath marked it in this most blessed scripture, “Surely he hath borne our griefs, and carried our sorrows,” then is the principal debtor free, when the surety hath paid the debt! Oh! the preciousness, the suitableness, the completeness of Jesus in the whole purpose of his redemption. Blessed, blessed, blessed, for ever, be Jehovah, for Jesus Christ![1]


[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 55–56). Philadelphia: Thomas Wardle.

February 19 Streams in the Desert

And every branch that beareth fruit he purgeth it, that it may bring forth more fruit.” (John 15:2.)

ACHILD of God was dazed by the variety of afflictions which seemed to make her their target. Walking past a vineyard in the rich autumnal glow she noticed the untrimmed appearance and the luxuriant wealth of leaves on the vines, that the ground was given over to a tangle of weeds and grass, and that the whole place looked utterly uncared for; and as she pondered, the Heavenly Gardener whispered so precious a message that she would fain pass it on:

“My dear child, are you wondering at the sequence of trials in your life? Behold that vineyard and learn of it. The gardener ceases to prune, to trim, to harrow, or to pluck the ripe fruit only when he expects nothing more from the vine during that season. It is left to itself, because the season of fruit is past and further effort for the present would yield no profit. Comparative uselessness is the condition of freedom from suffering. Do you then wish me to cease pruning your life? Shall I leave you alone?” And the comforted heart cried, “No!”

Homera Homer-Dixon.

It is the branch that bears the fruit,

That feels the knife,

To prune it for a larger growth,

A fuller life.

Though every budding twig be lopped,

And every grace

Of swaying tendril, springing leaf,

Be lost a space.

O thou whose life of joy seems reft,

Of beauty shorn;

Whose aspirations lie in dust,

All bruised and torn,

Rejoice, tho’ each desire, each dream,

Each hope of thine

Shall fall and fade; it is the hand

Of Love Divine

That holds the knife, that cuts and breaks

With tenderest touch,

That thou, whose life has borne some fruit

May’st now bear much.

Annie Johnson Flint.[1]


[1] Cowman, L. B. (1925). Streams in the Desert (pp. 56–57). Los Angeles, CA: The Oriental Missionary Society.

February 19th The D. L. Moody Year Book

Behold, I set before you this day a blessing and a curse; a blessing, if ye obey the commandments of the Lord your God, which I command you this day: and a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.—Deuteronomy 11:26–28.

TAKE the two Sauls. They lived about one thousand years apart. One started out well and ended poorly, and the other started out poorly and ended well.

The first Saul got a kingdom and a crown; he had a lovely family, (no father ever had a better son than Saul had in Jonathan); he had the friendship of Samuel, the best prophet there was on the face of the earth; and yet he lost the friendship of Samuel, lost his crown, his kingdom and his life, all through an act of disobedience.

Now take the Saul of the New Testament. When God called him he was obedient to the heavenly vision, and he was given a heavenly kingdom.

One act of obedience, one act of disobedience. The act of obedience gained all, and the act of disobedience lost everything. I believe the wretchedness and misery and woe in this country to-day comes from disobedience to God. If they won’t obey God as a nation, let us begin individually. Let us make up our minds that we will do it, cost us what it will; and we will have peace and joy.[1]


[1] Moody, D. L. (1900). The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody. (E. M. Fitt, Ed.) (pp. 39–40). East Northfield, MA: The Bookstore.

Conservative Baptists send message to Russell Moore, ERLC & SBC Elites — Capstone Report

ERLC, Russell Moore should stop using tithes to shame Southern Baptists for supporting Donald Trump, says Conservative Baptist Network.

Leaders should stop attacking Baptists who love their country.

Conservative Baptist Network wants Baptists in the pew to feel represented. For elites to stop talking down and referring to the average Southern Baptist as the ‘Little People.’

Erick Erickson’s attack on Conservatives was ‘Disgusting’ and ‘Gross.’ ‘Shame on that person,’ said SBC Executive Committee member.

The Conservative Baptist Network wants to give the average, conservative Southern Baptist a voice. The CBN sent a strong, clear message to the Ethics & Religious Liberty Commission (ERLC) and other SBC Elites during the Todd Starnes Radio Show—the message: Listen to and respecxt the average, conservative Baptist. (Listen here live) (Listen Later: Todd Starnes Podcast.)

Dr. Brad Jurkovich and Rod D. Martin reacted to news that the Southern Baptist Executive Committee created a committee to examine the activities of the SBC’s Ethics & Religious Liberty Commission (ERLC). For conservatives, they feel this is good news.

According to Jurkovich the SBC’s action on the ERLC, “Is about making sure our Ethics & Religious Liberty Commission is representing Southern Baptists. I think Southern Baptists had a very very difficult time when leadership of the ERLC was castigating Pastor’s motives in the last election.”

Jurkovich pointed out how during the 2016 Presidential Election, the ERLC was “impugning of motives and character of thousands of pastors.” And this was done “by our own Entity.” An entity funded by Southern Baptist tithes and offerings.

“I think this has been boiling and boiling, Todd,” Jurkovich said. “I’m proud of the Executive Committee saying they are going to look at this.”

Todd Starnes asked about the rhetoric coming out of Elite Evangelicals about Donald Trump. Starnes is concerned that there is an effort to suppress conservative Christian voters during the 2020 election. Martin, who was a “reluctant Trump supporter” in 2016 and who preferred the two Southern Baptists who ran for president in 2016 said:

“If people are voting their conscience to avoid a Marxist takeover of the Supreme Court for the rest of our lifetime and we have seen what liberal judges are doing now. If they could they would padlock our churches. They would strip away our tax exemptions. They would force our pastors to hire transgendered pro-aborts to be their associate pastors. It would be a nightmare….that would have been a majority once Hillary Clinton put her choice into Antonin Scalia’s seat.  The 183 judges that Donald Trump has gotten confirmed to the federal judiciary would have all been her picks.

“The idea that we are using tithe dollars to shame Southern Baptists who thought that might have been a bad idea and maybe they ought to stand up for their pastor and keep him safe—I just can’t fathom it.”

Martin reacts to Erick Erickson’s comment attacking Conservative Southern Baptists

Starnes read Erick Erickson’s tweet on the air and asked for response. Erickson’s tweet: “This whole ‘we’re purer than you’ effort to remake the Southern Baptist Convention in Trump’s image is really nuts.  Trying to ruin good conservative pastors because they won’t hump Trump’s leg reeks of fire and brimstone.”

Rod Martin was blunt: “Well that is disgusting. Shame on that person. That is gross. I would expect that from pagans. I don’t want to make anything into the image of Donald Trump. We are the Church of Jesus Christ. Our job shouldn’t be politicizing everything in the way that our Leftwing friends choose to do.”

Martin explained, he wants his church to do one thing—“I want my church to preach the Gospel,” Martin said.

CBN: Almost 4,000 churches and pastors joined so far

The reaction to the Conservative Baptist Network was swift. The group has almost 4,000 members now and the SBC Elites have attacked the group. Starnes asked about the SBC Elite reaction.

Jurkovich said, “It has been disappointing to see many in the SBC leadership to take these swipes and some were making passive aggressive comments about the Conservative Baptist Network.”

Martin said the SBC’s leadership should stop talking down to the average Baptist.

“We would like very much to have our leaders cease slapping down any Baptist who happens to love their country or have a political point of view that doesn’t comport with Critical Race Theory—that’s a small thing to ask,” Martin said. “I want the Baptist in the pew to feel represented. I want him to not be talked down. I want a former president of the SBC to quit referring to the Baptist in the pew as the Little People. I want some respect for our folks. The folks who get it done. The folks who witness at the grocery store, who write their tithe check every week.”

It is about time someone stood up for the average Southern Baptist.

via Conservative Baptists send message to Russell Moore, ERLC & SBC Elites — Capstone Report

Tulsi goes all-out against DNC over rule change that put Bloomberg on debate stage | WND

Before Democrats get to Donald Trump, they’ll have to deal with Tulsi Gabbard.

The Hawaiian congresswoman remains a longer-than-long shot to win the Democratic nomination, but the complaints she’s bringing up now about how the Democratic National Committee has openly tinkered with the primary contest rules are raising questions that are going to be uncomfortable for the party’s leaders to answer.

And that might just start Wednesday with the primary debate in Las Vegas — with the rest of America listening.

Taking the debate stage for the first time will be former New York City Mayor Michael Bloomberg, a man who, according to CNN journalist David Wright, has spent more than $400 million on advertising to buy his way onto the television screens of American voters.

With Bloomberg funding his own campaign — even an astonishing $400 million is couch money to a man worth $60 billion — the DNC announced earlier this month that it was changing its debate-participation rules to eliminate a requirement that contenders show public support by meeting certain campaign donation levels.

That gave Bloomberg a chance to appear on the debate stage by virtue of his poll numbers.

According to the most recent RealClearPolitics polling average, he’s at 15.9 percent nationally, behind only Vermont Sen. Bernie Sanders and former Vice President Joe Biden.

As the saying goes, money doesn’t just talk, it screams.

And $400 million screams pretty loud in a clueless Democratic primary field.

Gabbard, meanwhile, is shut out.

And she’s not happy about it.

“It’s wrong, and it’s voters in these primaries and caucuses that that are unfortunately losing out because of the DNC decisions in Washington,” she told Fox News Radio’s Jessica Rosenthal on Wednesday’s “Fox News Rundown” podcast.

Check out the interview here. The Gabbard part starts about the 15:15 mark.

On paper, Gabbard should check all the boxes Democrats claim they’re looking for in a candidate:

She’s a woman (obviously).

As a major in the Army National Guard who served with a medical unit in Kuwait and Iraq dealing directly with the effects of combat, she can speak with authority on matters of national security.

And as a Samoan-American, she’s even a “person of color” — seemingly the highest virtue among modern Democrats.

But she’s a political enemy of Hillary Clinton — a woman at the apex of the Democratic Party establishment.

And, even more importantly, she’s not a billionaire with huge amounts of money to blow — which apparently means the DNC doesn’t particularly care much if she ever makes it onto a primary debate stage again.

As Gabbard told Rosenthal:

“It’s clear that the DNC would rather hear from Michael Bloomberg, a billionaire, rather than hearing from me — the only person of color left in this race, the first female combat veteran ever to run for president, and the voice that I bring from so many Americans that really challenges the establishment of the powerful elite.”

Given the Democratic Party’s rigging of the 2016 nomination contest to shut out Sanders in favor of the anointment of Clinton, and given the party’s visceral, animalistic reaction to Donald Trump’s upset victory and his presidency over the past three years, it’s pretty clear the DNC hates anything that “really challenges the establishment of the powerful elite.”

Bloomberg doesn’t challenge that establishment. If anything, Bloomberg personifies it — wealthy, arrogant and autocratic at heart.

By changing the rules to allow Bloomberg on the debate stage Wednesday night, the DNC showed just how ready it is to sell its soul to the highest bidder — especially if it’s the only way to stop the disaster that would be a Sanders nomination for a showdown with Trump in November.

The Democratic establishment wants more than anything else to defeat Trump’s re-election bid, and if that means rigging the primary process again, so be it.

But before they can get to November, they’re going to have to deal with Tulsi Gabbard — because the rest of America can hear her, too.

This article appeared originally on The Western Journal.

Source: Tulsi goes all-out against DNC over rule change that put Bloomberg on debate stage

Latest SBC Fiasco Is What Happens When Leaders Ignore Discernment Ministries — Christian Research Network

“This giant mess of a problem caused by Uth’s speaker’s lineup was 100% avoidable and 100% predictable if only SBC leaders had listened to discernment ministries like Pulpit & Pen and Justin Peters (who wrote a detailed series on the problems with David Uth). Instead, they chose to “kick against the pricks” (Acts 26:14), insisting on doing things with no regard for the opinion of people gifted with the ability to discern truth from error.”

(Pulpit & Pen)  David Uth was elected as SBC Pastor’s Conference to the sound of thunderous applause. Nominated by leftward-drifting former SBC president, James Merritt, and father of prominent homosexual journalist, Jonathan Merritt, Uth had already been on the radar of Pulpit & Pen for several years.

We first noted Uth’s penchant for inviting troublesome speakers to fill the pulpit when he had Seventh Day Adventist cultist, Ben Carson, speak at his church, FBC Orlando in June of 2014. After Ben Carson was invited – and then disinvited – to speak at the 2015 SBC meeting, we reported that it was David Uth who rebuked the Convention for being closed-minded. In June of 2016 we reported that David Uth invited pro-homosexual clergy to speak at his church after the Pulse nightclub shooting, and stood by applauding when a preacher said that homosexuals were the chief cornerstone of the church. His church then laid hands of anointing on homosexuals present, praying God to bless their lifestyle, a controversy that went on for weeks and ended with David Uth praying that God would take the lives of discerning Christians because they complain so much. We then reported the foolishness of Uth being chosen as the 2020 SBC Pastor’s Conference President in light of his history of inviting cultists and pro-gay preachers to speak from his pulpit (in a post with 37.4 thousand Facebook shares, it had wide circulation). View article →Research

via Latest SBC Fiasco Is What Happens When Leaders Ignore Discernment Ministries — Christian Research Network

I Assumed Science Had All the Answers. Then I Started Asking Inconvenient Questions. | Christianity Today Magazine

My journey from atheist dogma to Christian faith was paved with intellectual and spiritual surprises.

I had an unusual childhood for an American. Members of my extended family were union organizers and left-wing radicals, and my parents had even been members of the American Communist Party. My indoctrination in the dogmas of communism and atheism was deep and long lasting. At the same time, my father gave me a love of science and reason, and he taught me the importance of asking questions. These gifts, along with my training in scientific thought and research, eventually cracked open the prison cell that held my soul captive during those early years.

Breaking free was a slow process, akin to chipping away at a dungeon door with a dull spoon. Early on in life, my curiosity led me to ask questions. I saw contradictions in some of what I had been taught. If humans were a blind product of evolutionary chance, with no special purpose or significance, then how could the stated goals of socialism—to advance human dignity and value—make sense? And if religion, particularly Christianity, was really such a terrible historical evil, then why were so many Christian clergy members involved in the civil rights movement?

As I studied science and began my research career in biochemistry and molecular biology, I formed a passionate attachment to a life of knowledge rooted in the scientific worldview. I found comfort and joy in the beauty, complexity, and wisdom of the scientific description of reality. But I also began wondering whether there might be something more to human existence than science and pure reason.

Surprising Discoveries

At this point, the question of faith was off the table. I knew that evolution was true and the Bible (which I hadn’t actually read) was false. I knew that a supernatural god living in the sky …

Continue reading

Source: I Assumed Science Had All the Answers. Then I Started Asking Inconvenient Questions.

February 19, 2020 Afternoon Verse Of The Day

30 With the arrival of Jesus on the scene of history, John’s joy “is now complete” (v. 29). All that he had waited for has come to pass. Messiah has come. As friend of the bridegroom, he shares the joy of the marriage he has arranged. His role has not been insignificant, nor does it matter in the least that with the arrival of the groom the role of the shoshben comes to a close. In words that reveal the magnanimity of a truly remarkable servant of God, the Baptist states with all simplicity, “He must become greater; I must become less.” Were this example followed by all contemporary ministers of the gospel, what a dramatic impact it would make on today’s world![1]

30 The last words of the Baptist to be recorded in this Gospel form surely one of the greatest utterances that ever fell from human lips. It is not particularly easy in this world to gather followers about one for a serious purpose. But when they have been gathered it is infinitely harder to detach them and firmly insist that they go after another. It is the measure of John’s greatness that he did just that. Jesus, he says, “must” become greater. It is not merely advisable, nor is it the way events might happen to turn out. There is a compelling divine necessity behind the expression (cf. v. 27). John sets “he” and “I” over against one another in emphatic contrast. They are not cast for identical or even similar roles. It is God’s plan that the Messiah must continually increase. The servant, however, must of necessity decrease. It is never the part of the servant to displace the Master. This lesson is something that must be learned in every age.[2]

29–30 John’s final testimony introduces the metaphor of the bridegroom. Jesus in the synoptic tradition uses the bridegroom as a metaphor under similar circumstances when challenged about the behavior of his disciples in comparison to both John’s disciples and the Pharisees over the question of fasting: “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. But the day will come when the bridegroom is taken from them, and then they will fast on that day” (Mk 2:19–20; compare Mt 9:15; Lk 5:34–35). Already in the Gospel of John we have met a literal bridegroom who was congratulated for having “kept the good wine until now” (2:10), and who by his silence took credit for having done so. Now John points to another bridegroom, one who the reader knows was the real provider of the “good wine.” He expands the metaphor into a brief parable with three characters: the bridegroom, the bride, and “the friend [philos] of the bridegroom.” The context clearly shows that the bridegroom is “he who was with you beyond the Jordan, to whom you bore testimony” (v. 26), that is, “the Christ” (v. 28). The bride is a shadowy figure, barely in the story at all, mentioned only to help us identify the bridegroom and distinguish him from the bridegroom’s friend: “He who has the bride is the bridegroom.” This is consistent with wedding parables generally in the New Testament, where the bride is conspicuous by her absence. As for “the friend of the bridegroom who stands by and hears him,” and “rejoices with joy at the bridegroom’s voice,”35 John himself takes on that role by adding explicitly, “So this, my joy, is fulfilled.”

So much for the cast of characters. What is John’s point? There is, as Bultmann noticed, “a certain humour” in the pronouncement, “He who has the bride is the bridegroom,” yet it also comes as a serious illustration of the principle that “A person cannot receive anything unless it is given him from heaven” (v. 27). The bride is God’s gift to the bridegroom (compare 6:37, 39; 10:29; 17:2, 6, 24), not to the bridegroom’s friend, so that if “they are all coming” to the bridegroom for baptism (v. 26), it is none of the friend’s business! Implicit in all this is the notion that “the bride” in some way represents Jesus’ disciples. Later we will learn not only that the disciples are those whom the Father has given Jesus, but that they are his “sheep” who “hear his voice” (10:3–5, 16, 27; compare 5:25, 28, 37; 18:37; 20:16), and that their “joy” will one day be “fulfilled” (15:11; 16:24; 17:13; compare 1 Jn 1:4; 2 Jn 12). They too are Jesus’ “friends” (philoi, 15:13–15; compare 21:15–17; 3 Jn 15). In short, their experience matches that of John, his first “friend.” Whatever else he may be in this Gospel, John is, as we have seen, a confessing Christian (compare 1:15–16, 20, 29, 34). The “friend of the bridegroom” becomes almost indistinguishable from the bride, for at any wedding she, just as surely as the bridegroom’s friend, “rejoices with joy at the bridegroom’s voice.” But because neither John nor any individual disciple, male or female, could ever be appropriately identified as Jesus’ “bride,” all he can be is “friend of the bridegroom.” Consequently, the metaphor is stretched to the breaking point.38 All that differentiates John from other disciples (aside from the fact that he came first) is that he pointed his own disciples to Jesus (1:35–37), yet even in this respect Andrew was like him in that he brought his brother Simon Peter to Jesus (1:41–42), even as Philip brought Nathanael (1:45). They too, in their own way, were “friends of the bridegroom,” bringing others to the Messiah they had found.

The description of the bridegroom’s friend as one who “stands by” recalls our first glimpse of John with his disciples, when he “was [standing] there” (1:35) with two of them, and, “looking right at Jesus,” said, “Look, the Lamb of God” (1:36). Now he can no longer see Jesus, but in his mind he “hears him” and rejoices at the sound of his voice. John’s experience anticipates that of the Gospel’s readers, who are thereby encouraged to echo his final words and make them their own. This involves again the recognition of a divine necessity: “He must grow, but I must diminish.” Just as surely as God requires that a person “must” be reborn (3:7), and that the Son of man “must” be lifted up (3:14), so God requires that Jesus “must” (dei) come first and the believing disciple (whether John or anyone else) second. The pronouncement confirms John’s earlier acknowledgment that “The One coming after me has gotten ahead of me” (1:15, 30), adding that this is how it “must” continue to be. John draws a sharp contrast between “growing” and “diminishing.” Jesus is now moving center stage in the Gospel, while John’s role, significant as it has been, is coming to an end. Readers familiar with the rest of the New Testament will notice that in Luke, John and Jesus both “grew” in parallel fashion (Lk 1:80; 2:40), as Augustine recognized, but here the two are moving in opposite directions. Jesus’ “growth” is measured in the context by the impression that “they are all coming to him” (v. 25), and that he was “making and baptizing more disciples than John” (4:1), just as in the book of Acts “the word of God grew” when the Christian movement spread and the number of disciples increased (Acts 6:7; 12:24; compare 19:20). In this Gospel, Jesus is “the Word,” and he will “grow,” at least to begin with, in much the same way. As for John, the verbal acknowledgment that “I must diminish” takes the place of any explicit notice of John’s imprisonment. We know that John will soon be “put in prison” (v. 24), but we are spared the details. Instead, he exits the narrative in his own way and on his own terms. To misquote a later pronouncement of Jesus, “No one takes my freedom or my stature from me; I lay it aside for myself” (see 10:18). John, like Jesus, knows that “A person cannot receive anything unless it is given him from heaven” (v. 27), and consequently he does not cling to freedom or to life as if he were entitled to them. He retains control over his destiny precisely by yielding control to Jesus, and to the God who “sent” them both (see 1:6; 3:17, 28, 34).[3]

30. Summing up the preceding, the way-preparer states, He must increase, but I must decrease, i.e., he (Jesus) must continue to grow, while I (John) must continue to diminish. Note the must, indicating that this is in accordance with God’s eternal plan. Of what use is a herald after the king has arrived? Why should crowds continue to surround the forerunner after his task has been accomplished? When he lays aside his responsibilities, let the multitude depart. Let them follow the king! Let them realize that the latter is glorious in his origin and has a glorious message. It is the Baptist who continues:[4]

[1] Mounce, R. H. (2007). John. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, p. 404). Grand Rapids, MI: Zondervan.

[2] Morris, L. (1995). The Gospel according to John (p. 214). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[3] Michaels, J. R. (2010). The Gospel of John (pp. 218–221). Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company.

[4] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to John (Vol. 1, p. 149). Grand Rapids: Baker Book House.

Understanding Why Religious Conservatives Would Vote for Trump — Christian Research Network

Some religious conservatives may see the world in moral terms — right and wrong; black and white. But there’s a long moral tradition, as far back as Augustine, that sees our world in shades of gray. The City of God lives as earthly inhabitants of the City of Man; thus, our world is imperfect. We are to be “in the world, but not of it.” History does not progress only toward human perfection. In this calculus, religious conservatives might see moral contrasts in black and white, but see voting for a morally compromised figure whose administration pushes back against progressivism as an uncomfortable shade of gray.

(Andrew T. Walker – National Review)  In January 2021, someone will take the presidential oath of office, and religious conservatives will undoubtedly play a crucial role in whom it will be….

Their influence will be the focus of an untold number of postmortems, of the type they’ve been accustomed to hearing since 2016, when the notorious “81 percent” of evangelicals voted for the unlikeliest of candidates: Donald Trump. There are two competing interpretations of Trump’s enthusiastic support from religious conservatives: that it is a lesser-of-two-evils transaction based on self-interest, or that it shows a voting bloc compromised by every form of democratic vice, whether racism, nativism, or nationalism.

If trends hold, there will be a similar turnout in 2020. Rather than wait for the postmortem, I can tell you what will happen now: Millions of religious conservatives will approach their votes with a political realism that requires balancing undesirable tensions and conflicting realities. They will vote not so much for Donald Trump — with his uncouth speech and incessantly immature tweets — as they will vote against the worldview of the Democratic platform. Those who make this calculation are not sell-outs, nor have they forfeited the credibility of their values carte blanche. For blind allegiance does not explain the voting relationship. That religious conservatives are not progressives does. Between Never Trump and Always Trump is a third category: Reluctant Trump. Voters in this category don’t get the fair hearing they deserve, since they defy the simple binary portrayal of religious conservatives as either offended by Trump or sold out to him.  View article →

via Understanding Why Religious Conservatives Would Vote for Trump — Christian Research Network

Elites defending Russell Moore attack Conservatives — Capstone Report

The SBC Elites are upset that Conservatives are fighting back against the leftward drift of the Southern Baptist Convention. Everyone knows the Leftward Drift is happening. It is happening with sexualized worship. It is happening as a woman teaching pastor is invited to perform at the Pastor’s Conference. It is happening as the progressives at the Ethics & Religious Liberty Commission (ERLC) develop a womb-to-the-tomb agenda—an agenda that elevates healthcare, immigration and tax policy to the same level as fighting murder.

The good news: Conservatives convinced the Executive Committee of the Southern Baptist Convention to stand against sexualized worship, women pastors and liberal politics.

And of course, the Elites don’t like that. So, the Elites attack the Conservative Baptist Network and the Executive Committee.

Russell Moore favorite and defender Erick Erickson chimed in with one of the craziest takes. He tweeted, “This whole ‘we’re purer than you’ effort to remake the Southern Baptist Convention in Trump’s image is really nuts.  Trying to ruin good conservative pastors because they won’t hump Trump’s leg reeks of fire and brimstone.”

Who are the “good conservative pastors” being ruined?

Is it the pastor with the sexualized worship themes?

I’m not sure that qualifies as good.

Is it the ERLC and Russell Moore?

Given the ERLC’s cavorting with the Soros-funded National Immigration Forum, I’m not so sure that qualifies as conservative. Given the ERLC published an essay urging Christians not to preach against abortion, how can any of us conservatives approve of the ERLC under Russell Moore’s leadership? Dr. Moore smeared Christians throughout the 2016 Presidential Election. Should we expect any difference in 2020?

But Erickson’s tweet is an example of the Good Old Boy Network of Elite Evangelicalism. Big Eva defends one another. They platform one another.

Erickson did follow that up with one good observation. He wrote, “I wonder how much of the SBC turmoil right now would not have happened had they not passed that critical race theory resolution. That thing comes up in every conversation I have with people who are angsty about the SBC direction — every single conversation.”

This is important.

The passage of Resolution 9, which endorsed the use of Critical Race Theory and Intersectionality was huge. It was the tipping point.

The average Southern Baptist instinctively knows that Racial Identity Politics is Evil. The adoption of Resolution 9 showed how far to the Left that SBC Elites drifted.

The passage of Resolution 9 validated every single criticism leveled at the SBC by conservative blogs.

Elites prepare attack on Executive Committee and Chairman Mike Stone

Of course, Erickson’s response was mild in comparison to the frantic venting of the SBC Voices crowd. In posting worth of Izvestia, the Voices crowd delivered their message—They will smear and attack the good people of the SBC Executive Committee for standing against sexualized worship and standing against progressive politics at the ERLC.

In a rant against the conservative Chairman of the Executive Committee Mike Stone, Voices suggested replacing the entire EC and at the very least “we need to move to replace him (Stone).”

There you have it. Stand up for what’s right. Stand up and simply suggest that we should ask questions about Russell Moore and you’ll have Big Eva Enablers declare war on you.

Can the SBC be saved when there are many of the Voices ilk?

And you can tell that the Elites truly fear the Conservative Baptist Network. Baptist 21 attacked the new organization this morning.

Baptist 21 wrote, “No doubt, there are a wide range of views on how we should engage politically as Christians and as Southern Baptists. Let’s hope that the CBN doesn’t make a particular political approach more important to our cooperation than the BF&M2000.”

This isn’t a good argument. First, because there are varying approaches doesn’t mean all approaches are equally valid. Second, if someone were to promote voting for abortion supporting candidates, then that would be an issue that would trump whatever the Baptist Faith & Message 2000 might say.

Oh wait, some Southern Baptists are doing this.

We know one pastor admitted he voted for Hillary Clinton.

He also happens to be a huge Russell Moore supporter.

This is what makes the ERLC’s rhetoric of pro-life from womb-to-the-tomb so dangerous. It allows great sins (murder) to be equated to minor policy differences on healthcare or immigration.

You can tell a lot about Russell Moore by looking at the people defending him. Not only was there the Hillary supporting pastor, but there are others.

There is Thabiti Anyabwile—the pastor who said all white people were guilty of the assassination of Martin Luther King.

So, get ready. The Elites won’t stop in their effort to keep Russell Moore in power.

If you are a conservative, then get involved. Let the Executive Committee and others know that you are upset at the Leftward drift.

via Elites defending Russell Moore attack Conservatives — Capstone Report