Imitating Christ – Part
1
Thessalonians 1:3-7
What
we need to do as pastors and teachers is give people some organizing
principles, some coat hangers, as it were, so that they can hang the ten
spiritual skills that they are developing in their Christian life.
We have a flow chart here so that we can understand God's plan for our
life and how He is moving us through our Christian life ultimately to the end
game at glorification. Remember there are three phases to the Christian life.
Stage one is called salvation or justification. It happens in a moment in time
when we trust in Jesus Christ as savior. We are free from the penalty of sin so
that our eternal destiny is secure—heaven with the Lord as a member of
the bride of Christ, the church. Then we enter into phase two. This is not a
moment of time; it is the whole process of our life in time. Phase one is an
instant when we trust in Christ, but in phase two we are working out our salvation,
working out the consequences of that new life in Christ, and we are learning to
walk by means of the Holy Spirit, learning to walk in the light, learning to
walk by means of truth, learning the Word of God so that it reshapes our
thinking. We call this phase two sanctification. We are being saved from the
power of sin on a day-to-day basis, learning to walk in light of our new
position in Christ and not in light of our old position as an unregenerate
slave of unrighteousness. Then at death or the Rapture we are absent from the
body and face to face with the Lord, we are saved from the presence of sin and
we spend eternity with God in heaven. At the judgment seat of Christ we will
receive rewards based upon how well we did in terms of walking by the Spirit.
These rewards have to do ultimately with our roles and responsibilities in the
millennial kingdom and on into eternity as members of the body of Christ. Those
who do not do well will, the Scripture says, suffer loss, but they will enter
the kingdom. They will enter the kingdom but they won't have positions of
responsibility, they won't be close to the Lord, they won't be in a position of
intimate fellowship.
Phase one salvation: We trust in Christ and at that instant we are
justified. We receive the imputation of Christ's righteousness, which means
that God credits to our account the righteousness of Christ so that when God
looks at what was formerly a bankrupt account what He sees is a note that says
don't worry about the bankruptcy of this account. Instead, redirect to this
other account that has untold millions in it, and that is the basis for the
accreditation of this former account that was bankrupt. It is depicted in
Scripture as a robe of righteousness. So even though we are still sinners, even
though we are still corrupt because of sin, we receive Christ's righteousness,
which covers that. It is Christ's righteousness which is the basis for our
justification, not our righteousness.
Recently I spoke with Jim Myers. He was talking about a church where he
has been teaching in in Kiev. One lady came up to him after about his third
lesson when he was going through Romans chapter four and said: "I have
been coming to this church for twenty years and I have never heard about
imputation." How very sad, but how very common today in a world where
pastors frequently fail to explain and teach the Word of God. This is one of
the most glorious doctrines of Scripture. My standing before God isn't based on
who I am or what I do; it is based on who Jesus is and what He did at the
cross. Our salvation is dependent upon His righteousness, not what we do or
what we haven't done. That is phase one, our freedom from the penalty of sin.
Once we are saved the question is: what do we do then? James chapter one
talks about tests—tests of faith. Actually that should be understood as
testing and evaluating the teaching that we have assimilated into our soul. We
are going to learn things from the Word of God and then God is going to take us
into tests day in and day out to see if we will apply what He has taught us and
what He has said. And se we have these tests of doctrine in James 1:2-4. "The
testing of your faith produces endurance". We hit the test, it is
unexpected, and we have a choice to make. Are we going to apply the Word of God
or are we going to go our own way. Are we going to do it like we have always
done it and use those self-protective sinful strategies we have developed
through most of our life, functioning in arrogance, or are we going to trust
the Word of God that is sufficient for us and has given us everything that we
need in order to have real, genuine happiness and stability in life?
So we have these tests of doctrine. The tests emphasize our personal
responsibility, our volition, and we can either be positive or negative. If we
are positive and we apply the Word of God then we go through a process. When we
are applying the Word then because that is energized by God the Holy Spirit,
empowered by God the Holy Spirit—1
Thessalonians 1:5 NASB
"for our gospel did not come to you in word only, but also in power and in
the Holy Spirit and with full conviction É" That is, by means of power and
by means of the Holy Spirit. The Holy Spirit provides the power and the ability
to live the Christian life—this produces Divine good and it produces
life, qualitative life, the abundant life that Jesus promised that is ours
right now if we live in light of the Word of God. This is turn, according to Romans 12:2, produces
evidence: evidence that God's plan is good and righteous and holy, and it
produces evidence before the angels in the angelic conflict, and evidence
before all mankind to the veracity of God's Word, the goodness of God and His
love for us. That goes on to produce, as we see in Romans 5, steadfast
endurance. The more we practice perseverance the easier it becomes.
But it is never going to be really easy, is it? Sometimes it is just
hard. Sometimes we want to just give up. We feel like the burden on us is so
heavy. But we have to learn that promise: God will not tempt us beyond what we
are able (1 Corinthians
10:13). He will make a way to escape that so that we may be able to
endure it. God is faithful and will not allow us to be tested beyond our
ability. He is in control. So whenever we go through a test and things seem to
be too heavy for us, too hard for us, and we just want to give up and quit the
race, God has given us a vote of confidence by putting us under that
circumstance and in that situation. He knows that we can handle it because we
have the Word of God to do it. The issue is: are we willing to just do what God
says to do? Are we willing to apply the truth?
So that produces steadfast endurance and over time and leads to
spiritual maturity and spiritual adulthood. In contrast, if we reject God's
Word and try to handle the problem on our own, then this either produces sin or
it produces human good. The Bible says that either way it is temporal death. We
are living like an unbeliever, like a spiritually dead person. It is not
producing anything of eternal value, anything of eternal consequence, or that
glorifies God. And it leads eventually to spiritual weakness and instability in
our lives, what James calls a two-souled person: somebody who just waffles back
and forth and their life is characterized by emotional instability because they
don't have the Word of God. Eventually, continuing down that path, continuing
to walk according to the sin nature, this will lead to spiritual regression.
That person will begin to lose ground spiritually and reversing course, and
this will lead to a hardened heart. So the issue is: which cycle do we want to
spend most of our time in? The upper cycle, walking by the Spirit, or the lower
cycle?
If we are walking in the lower cycle the way to go up is to first of all
confess our sin. That is the first spiritual skill. The second spiritual skill
is walking by means of the Holy Spirit. The way to walk by the Spirit is to
utilize the faith-rest drill, grace orientation and doctrinal orientation, as
well as the other spiritual skills.
At the end of life we die. Some, in the Rapture generation, will be
taken instantly in the blink of an eye to be face to face with the Lord in
heaven. At which point we end up at the judgment seat of Christ. All of our
works are going to be evaluated, and for those that are produced out of a walk
by the Spirit there is going to be rewards and inheritance—that which
lasts eternally, that which impacts our eternal position both in the millennial
kingdom and in eternity as members of the body of Christ and the bride of
Christ. For some, all their works will be burned up because they are wood, hay
and straw, according to 1 Corinthians
3:11ff, and the result is going to be temporary shame at the
judgment seat of Christ.
1 Thessalonians 1:3
NASB
"constantly bearing in mind your work of faith and labor of love and
steadfastness of hope in our Lord Jesus Christ in the presence of our God and
Father."
That helps us to understand what Paul is saying in terms of faith, hope
and love. Work of faith: the faith-rest drill, grace orientation and doctrinal
orientation. Those three all work together. Faith always has an object, which
is the Word of God. Grace orientation always helps us understand the motivation
for learning the Word and the right attitude, which is humility. Patience or
endurance of hope focuses on the second level of growth (adolescence); our
confident expectation: living today in light of eternity, and labor of love
indicates our work in serving God from our personal love for God the Father.
All of this is "in our Lord Jesus Christ" because we are in Him as
believers in Christ. "In the presence of God the Father", who is
omniscient and omnipresent and continuously observing what we are doing, how we
are living, how we learning, how we are loving in the Christian life, and how
we are growing.
1 Thessalonians 1:4
NASB
"knowing, brethren beloved by God, {His} choice of you." This is one
of those verses taken out of context, which seems to support a somewhat
determinative view of history. Several different views of people have been put
forth. One has to do with impersonal determination; another says that
everything is pure, raw, random chance.
The Bible splits the difference. In some ways one is true and in other
ways the other is true. God in His sovereignty is so powerful and so capable
under His omnipotence that He is able to guide and direct history and the
details of history according to His plan without violating individual human
responsibility. That means that as free agents, even though that freedom is
affected by sin, it is not destroyed. We do not become automatons; we are not
robots. God is not running the universe according to some arbitrary mechanistic
plan, but it is governed by His love and by His omniscience.
The "knowing" in v. 4 is a causative participle. He is saying,
"Because we know". That is what he is saying to the Thessalonians:
you and I are brethren in Christ and you know something because I have taught
you, "your election (His choice of you)". Election is a word that
indicates choice or selection and, in this case, by God. It is easy to read a
false theology into this without doing our homework on what the Bible teaches
about election. Election has to be a choice. God makes elective choices in
history for different reasons, not all of which are soteriological. In fact, He
doesn't choose who will go to heaven and who will go to hell; that is a
fatalistic deterministic doctrine that came out of Augustinian theology. The
more I read and discover Augustine, the more I realize that he was affected
more by pagan philosophy than he was the Word of God. That was resurrected
during the Protestant Reformation. Martin Luther was an Augustinian monk before
he was saved and before he left the Roman Catholic Church. John Calvin and his
followers also picked up these doctrines during the Reformation period.
Later on there were challenges to that and the major battle in
Reformation history in the early 1600s. In 1614 there was the Synod of Dort where
the Armenians who held the one view challenged the Calvinists. The Armenians
selected a purely random viewpoint of history. There was true freedom in all of
history so that a person could even be saved and then lose his salvation.
Everything was ultimately based on human determination. In high Calvinism
everything is determined by God—everything. I don't believe that either
are true or that either reflect the Word of God.
God, of course, is sovereign. Ultimately God oversees everything in
history. But the question is: do we have a small God who oversees history by
causing people to either believe or not believe. That is a very small God. A
greater God is one that can still accomplish His purposes but without
determining the choices of human individuals.
1 Peter 1:2
gives us a little help with this. NASB
"according to the foreknowledge of God the Father É" According to a
standard, and that standard is the foreknowledge of God. Foreknowledge is an
interesting term because among Calvinists foreknowledge has been redefined as
knowledge ahead of time, or prescience, but that foreknowledge is that which is
part of God's knowledge which determines what will actually happen. In high
Calvinism God can't know anything until He first foreknows it. In high
Calvinism God does not know the alternatives; God does not know the
hypotheticals; God does not know the ifs of history. It is clear from Jesus
that He knows exactly the what-ifs of history, for He told Capernaum and other
cities that rejected Him that if Sodom and Gomorrah had seen what they had seen
they would have repented long ago in sackcloth and ashes. He knows what would
have happened under a different set of circumstances. This means that God's knowledge
is not determinative and that God's omniscience is not based on His
foreknowledge, but foreknowledge comes out of His omniscience.
A sub-category of knowing all the knowable is knowing what will happen
in contrast to what might happen, what could have happened, what should have
happened under different circumstances. And so foreknowledge is God's knowledge
ahead of time. In the Calvinist-Armenian debate over election the issue is: on
what basis does God choose who will be saved and who will not be saved? Is this
simply a random arbitrary selection process that God makes apart from knowledge
some time in eternity past? In the Calvinist view God cannot know what will
happen until He first determines what will happen, and so God determines that X
number of people will be saved and He identifies those individuals. Because He
has identified them, then in history they will believe in Christ and will show
evidence of that. That leads logically to lordship salvation. It is a perverse
teaching that violates the standards of Scripture and imposes a human system
upon the Bible. It is just fallacious.
Foreknowledge still doesn't tell us what the criterion is that God uses
to make those elections. What we know is that the gospel states that whosoever
will is saved. That puts the ultimate responsibility for salvation on the
individual. Just because there is no clear statement of a criterion doesn't
mean there is no criterion. Absence of evidence is not evidence of absence. God
chooses on the basis of something in His knowledge. There are two choices.
Logically He chooses on the basis of knowledge or He chooses apart from
knowledge. If it is apart from knowledge then it is arbitrary and it is
irrational. If it is on the basis of knowledge then there is information that
God takes into account as He makes this selection. Whereas we don't have a
specific statement of Scripture as to what that is we have enough information
in Scripture where we can come to a pretty good conclusion that that basis is
God's understanding of what an individual does at the point of gospel hearing;
that when a person believes in Jesus Christ he enters into Christ, and because
he is in Christ, the elect one, he is then elect himself by virtue of his
position in Christ. This is all understood and known in the foreknowledge of
God in eternity past. So we are elect according to the foreknowledge of God,
not according to random arbitrary choices made by a God who is irrational. That
is ultimately where Calvinism goes although they will deny it with their dying
breath.
So verse 4 states that we know that we are selected by God. That also
guarantees our eternal salvation and eternal security.
Then Paul explains this a little further in terms of how he has been
praying for the Thessalonians. 1
Thessalonians 1:5 NASB
"for our gospel did not come to you in word only, but also in power and in
the Holy Spirit and with full conviction; just as you know what kind of men we
proved to be among you for your sake."
The word "gospel" is the Greek word EUANGELION, which means
good news. The English word "gospel" comes from old English—god
(pronounced goad), meaning good; and spel, meaning news. So it is an accurate
translation of old English of the meaning of the Greek word. The EU at the beginning of
the Greek word means something that is good or pleasant; ANGELION relates to an
announcement or news.
We have some passages where we have a narrow use of "gospel"
which refers only to that aspect of Christian teaching that tells us what we
need to do in order to have eternal life. But then we also have a broader use
of "the gospel". For example, in Romans
1:16 where Paul says, "For I am not ashamed of the gospel, for
it is the power of God for salvation to everyone who believes É" The
gospel is related to power which we might translate "ability". It is
not like a mystical or metaphysical power, it is an ability that God has.
Salvation here is not justification. This word group based on the verb SOZO (here it is the noun
SOTERION) never refers to phase one salvation or justification in Romans. It is
not a synonym for justification in Romans, it refers to the entire process (all
three phases): phase one, justification; phase two, sanctification; phase
three, glorification. So this word isn't just restricting the gospel to just
what a person needs to be saved, to believe in order to be justified.
In 1 Corinthians
15:1 Paul says, NASB
"Now I make known to you, brethren, the gospel which I preached to you,
which also you received, in which also you stand, [2] by which also you are
saved É" Notice the present tense there. It is an ongoing reality of the
spiritual life. "É if you hold fast the word which I preached to you,
unless you believed in vain." Holding fast doesn't have to do with
justification but with the ongoing spiritual life.
[3] "For I delivered to you as of first importance what
I also received, that Christ died for our sins according to the Scriptures, [4]
and that He was buried, and that He was raised on the third day according to
the Scriptures É" And then the sentence goes on. Some people believe that
this defines the gospel content. But if this defines the gospel content, that I
not only have to believe that Jesus died, not only have to believe He was
buried, not only have to believe He rose on the third day, but I also have to believe
that He appeared to Cephas and to James and to the 500. And if I don't believe
all of that then I am not justified. But I don't know too many people who want
to include the appearance of Jesus to Peter and James as part of their gospel
presentation. This is a broad use of the word gospel; it means the Christian
teaching. All of Christian doctrine is good news.
Sometimes we just talk about the foundational element, which is phase
one. Here in 1
Thessalonians 1:5 he is using good news in its broad sense: our
gospel, our message, good news, teaching about the entirety of the Christian
life from new birth to face to face with the Lord in 1 Thessalonians
4:17. Paul says this was their message, and it didn't come just by
word. They saw manifestations of God's ability as people who responded in
transformed lives. We are not told about miracles that Paul may have performed
there. That is not out of the question. As an apostle in the first century he
clearly had the ability as a sign of his apostleship to perform certain signs
and wonders.
Paul says, their gospel didn't come to the Thessalonians simply as a
message but they also understood its power, the power of changed lives. It was
by means of the Holy Spirit who is the change agent in the Christian life. He
is the one who convicts when people hear the gospel and makes clear to them the
issues of the gospel so that they understood. " É and with full
conviction". The Greek word PLEROPHORIA means confidence. So they
understood with confidence the message of the gospel. Second, he says that this
was also evidence in our life: you knew what kind of men we were among you. As
a result É
1 Thessalonians 1:6
NASB
"You also became imitators of us and of the Lord, having received the word
in much tribulation with the joy of the Holy Spirit". It wasn't that they
wanted to be like Paul; it is that they wanted to imitate Jesus Christ. Paul
and his followers were imitating Christ as they walked by the Spirit. Receiving
the Word in much tribulation is the role of coming under opposition, under
adversity and pressure, and in their case coming under persecution. They had
joy in the Spirit. They are already pushing on in terms of James 1:2 NASB
"Consider it all joy, my brethren, when you encounter various trials, [3]
knowing that the testing of your faith produces endurance". As a result of
that: 1
Thessalonians 1:7 NASB "so that you became an
example to all the believers in Macedonia and in Achaia."
That is true for us. As God the Holy Spirit works in our lives we become
examples for other people to see how we live. We don't react the same way
unbelievers do. They see a difference—or they should see a difference in
our lives.
1 Thessalonians 1:8
NASB
"For the word of the Lord has sounded forth from you, not only in
Macedonia and Achaia, but also in every place your faith toward God has gone
forth, so that we have no need to say anything."
This tells us how they became examples. Their reputation went every
place. People heard about what happened to those believers in Thessalonica.
This was high praise from Paul. They hadn't been saved that long but the
transformation was so profound that it had built a reputation that was going
far and wide because of what the Lord Jesus Christ and the Holy Spirit was
doing in their lives. That should be true of every believer.
Reaching a certain level of spiritual adolescence
or spiritual maturity is not a life-long process. It can be achieved very
rapidly. Paul castigated the Corinthians because they weren't mature within
just a couple of years. Too often people think it takes a lifetime of Bible study.
Well it takes a lifetime of study to understand the fullness of the Bible but
it doesn't take long to figure out a lot of basic principles of the Christian
life and to at least reach a level of spiritual maturity so that a person can
start being really and truly used by God and serving Him.