2 Thessalonians 1 [p3] - 2006.12.30

"We are bound to thank God always for you, brethren, as it is meet, because your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth…" — II Thess. 1:3-4

We read in I Corinthians 13:13, "And now abideth faith, hope, charity (love), these three; but the greatest of these is love." This verse will, I trust, justify our taking another look at this remarkable virtue called love, so signally emphasized in the New Testament.

The original language of the New Testament employs three distinct words that are translated by the less precise English term, "love." The word "eros "denotes sexual love and is never used in the New Testament. "Phileo" refers to a fraternal love sometimes defined as "brotherly love;" it is legitimately exercised between two men, two women, or between a man and a woman without any sexual connotation. It is the love of genuine friendship, stimulated by a responsive cordiality in its object.

The third term is "agape." This is a love which stems solely from the character of the lover, and the term used consistently in the New Testament for the love of God. God loves us ("the world") not for the gratification He derives from it, nor for any reciprocity on our part, but out of His own nature and initiative. Whoever you are, whatever you are, it can be affirmed that God loves you, because it is His nature to love. "God is love [I John 3:8,16]."

Having recognized that, it is important to note that this love of God does not override His holiness, nor undermine His justice. While God loves the sinner, He hates the sin, and the very nature that finds it possible to love sinners makes it necessary to punish sin. "For the wages of sin is death [Rom. 3:23]." It is the tension between love and holiness that gave rise to the incarnation: the birth of Christ and His subsequent crucifixion. His love for sinners prompted God to pay the sinner's debt through the death of
"His only begotten Son," so that He could forgive our sins and restore us to himself without compromising the demands of His justice. The penitent sinner who trusts the Savior is fully and freely pardoned and restored to fellowship with God, but the debt accrued by his sin is not "whitewashed;" it was "paid in full" by God, in the person of His Son "made sin for us" on the cross. "Jesus paid it all… "

Where this becomes relevant to our study is that it is this kind of love that is urged upon us to be exercised toward "one another," and is commended here as evident in the Thessalonian believers. It is love that arises as a result of faith, not feeling. It is an altogether unselfish love, willing to endure negative responses if necessary. It is not "natural," but supernatural, resulting from the work of the Holy Spirit in the life of the believer. "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us [Rom. 5:5b]."

This is the love that was "abounding" in the Christians in Thessalonica, and should abound in every congregation. Where it prevails, it will survive affronts, abuse, personal injustices, etc., just as does God's love for sinners in this sinful world. It will not ignore those faults, and will make every effort to confront and correct them, but it will be sustained through it all.

The supreme example of this love in action is, of course, in the person and work of our Lord Jesus Christ. "… Having loved His own which were in the world, he loved them unto the end [John 13:1]." Judas, who would presently sell the Savior for thirty pieces of silver, was included! Judas eventually moved out from Christ, but the Lord never moved away from him.

As we have noted before, it is this love that is the distinguishing mark of Christian discipleship. "By this shall all men know that ye are My disciples, if ye have love one to another [John 13:35]." "Discipleship training" may include many things, but this is the zenith. And this kind of love is not learned in the classroom, but only at the feet of the Lord Jesus. It is love that never fails, and is greater than faith! How is your love life?

For the glory of His Name,

"Pastor" Frasier

2 Thessalonians 1 [p2] - 2006.12.23

"We are bound to thank God always for you, brethren, as it is meet, because your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;" — 2 Thess. 1:3-4

The first virtue here commended by the Spirit of God through the inspired apostle is that of a flourishing faith. We have observed that faith is initiated and nourished up by the Word of God. We might add that it requires a proper response to the Word in order for faith to grow, even as James remarks, "… Faith, if it hath not works, is dead, being alone [Jas. 2:17]." Faith and love are correlatives, and that faith is spurious which does not generate love, for love is the first work of faith, "For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love [Gal. 5:6]."

A proper faith not only initiates conversion, but in that very process it introduces the Holy Spirit into the life of the believer. It is His presence that constitutes the life of God within us, and that is eternal life; and it is His presence that stimulates love in our hearts: "… The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us [Rom. 5:5]."

Now, "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us [Rom. 5:8]." It is that love through which believers are to love the lost, unlovely world. And that is the fountain from which our love should flow toward one another. It was evident in the Thessalonian fellowship, and drew the attention of the apostle: "The charity [love] of every one of you all toward each other aboundeth."

It ought to be the case that such a commendation could be bestowed on every believer, and in every church. One cannot wisely assume that every member of the congregation at Thessalonica was lovable. In every congregation that are those who, in the flesh, are hard to love, and in every one of us there are qualities that make us something less than lovable. If we are going to have an abounding love for each other, that love must come from a Higher source than ourselves, and be capable of rising above and surviving the challenge of a variety of human qualities and characteristics that are not altogether attractive. It is God's kind of love in this kind of world. It comes from Him through us as we walk in the Spirit.

No subject gives more fragrance to the pages of scripture than the emphasis on the love of God; and none reveals more fully the beauty of the church than that kind of love manifested between members of the whole congregation of the redeemed. If our love toward one another is to abound, it will be by focusing on Him and relying on His grace, not by focusing on others and their inevitable faults.

As we remember at this Christmas season, in a special way, that "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life," it might be well to ask the question, "Could it be affirmed of my church, 'The love of every one of you all toward each other aboundeth?'" And if not, can this self-initiating, unconditional love be found in me?

The Savior said, "For if ye love them which love you, what thank have ye? for sinners also love those that love them… But love your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for He is kind unto the unthankful and to the evil [Luke 6:32, 35]." If that is how the Eternal God would have us relate to our enemies, what must He desire for our relationship with fellow believers?

The world is in desperate need of seeing the love of God made visible and convincing. Where it is wanting, faith is suspect!

With HIS glory in view,

"Pastor" Frasier

Meditation / "annual report"

Dear Friends and loved ones:

Greetings in the Savior's name! In the interest of efficiency and economy we are sending this "annual report" via e-mail, and with apologies to those of youi for whom it may not be particularly relevant.

We have received many Christmas cards, notes and newsletters, and what a joy it is to hear from some who were under our pastoral care decades ago and know that they still walk with the King and praise His name. We can understand a little of what John meant when he said, "I have no greater joy than to hear that my children walk in truth [III John 4]." We look forward to the reunion we shall have in glory!

December 12 was the first anniversary of our beloved daughter Becky's "graduation to glory." The Lord has comforted us in our "loss," but we still miss her deeply. How wonderful to know that she will be part of that coming reunion! Her husband, Ange, has joined us for Christmas, arriving December 14 for a two week visit. The Lord has given him grace also, but his sense of loss is even more profound than ours.

Miriam's health continues a slow, but steady decline. She suffers from chronic pain that sometimes elicits the comment, "I hurt all over," but with the assistance of walker and wheelchair she can still get around, and out occasionally. Someone asked recently about our "social life." Well, it chiefly consists of church, when she is able to make it, and doctor's appointments! But, that is not a complaint. We have exceeded by ten years the biblical "threescore years and ten," and are mindful of scripture's note that "if by reason of strength they be fourscore years, yet is their strength labor and sorrow, for it is soon cut off, and we fly away [Psalm 90:10]." We are grateful to God for each new day—together!

As for the rest of the family, all is much the same as a year ago. David continues in his administrative position with the University of Buffalo, and travels fairly often. He will oversee a group of graduate students on a ten day trip to China—an annual event—leaving Dec. 31. Linda is still teaching high school French. Sue carries on her nursing career in Boston, and Doug his computer program engineering, which finds him traveling a good bit, as well. We thank the Lord for them all, and are enriched by the presence of all of them with us for Christmas.

We are mindful that some of you have suffered hardship and/or losses this year, and pray God's comfort and grace may be your sufficiency. And may He give each and all a joy-filled Christ-mas and a spiritually rewarding new year.

Sincerely in Christ,

Wayne (Frasier) for both of us

2 Thessalonians 1 [p1] - 2006.12.16

"We are bound to thank God always for you, brethren, as it is meet, because your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth…" — II Thess. 1:3-4

Our text assigns to the saints at Thessalonica two virtues which gave rise to thanksgiving to God on the part of the apostle Paul, and which ought to characterize every born again believer. They are what one has called an 'exuberant faith' and, an abounding love.

First to be considered is the direction of the apostle's thanksgiving: 'We thank God for you… ' Every commendable quality in the Christian life is a gift from God and should generate praise to Him as the Fountainhead of "every good and perfect gift." The true believer is not a self-made man or woman, but the consequence of God's grace in a yielded life. There is, therefore, no justification for pride or self-congratulation on the part of the individual believer in whom these virtues are manifested, nor is there any reason for the pastor/teacher to take personal credit should they become characteristic of the congregation as a whole. The proper perspective, when the "garden of God" becomes a thing of spiritual beauty is, "This is the Lord's doing, and it is marvelous in our eyes."

Confining our thoughts today to the first of these qualities, it is appropriate to ask, 'how does faith grow?' Faith, of course, is foundational in Christian experience. "Without faith it is impossible to please Him [Heb. 11:6]." It is faith that generates eternal life: "The just shall live by faith [Rom. 1:17]." It is faith that lifts reason to the level where it can know God and relate to Him; faith is not irrational, but supra rational. "Now faith is the substance of things hoped for, the evidence of things not seen… Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear [Heb. 11:1,3]." Careful reflection on these passages will reveal what a tremendous quality faith can be in the human soul. Yet it is not a virtue to our credit, but to God's. Scripture makes it clear that faith is not a self-generated virtue. "For by grace are ye saved through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast [Eph. 2:8-9]." And in another place we are exhorted to "run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith [Heb. 12:1b, 2]." Clearly faith is His work in us, and this should stimulate, in the heart where proper faith resides, the cry, "to God be the glory, great things He hath done!."

This does not, however, address the question, 'How does faith grow?' The answer is not hard to find, nor unfamiliar to the discerning believer: "Faith cometh by hearing, and hearing by the word of God [Rom. 10:17]." It is the written word that reveals the Living Word, who is "the author and finisher of our faith [Heb. 12:2a]." Apart from the Word faith will either not flourish, or it will be deformed into superstition and fantasy.

The wise preacher will learn from this the importance of being a man of the Book, the Bible. Paul admonished Timothy, "preach the word… [II Tim. 4:2]." And the wise Christian will avail himself of opportunities to sit under the word, but more than that, he will become himself a student of the word. I am often impressed by the fact that we have a tremendous advantage over the first century Christians; they had no ready access to the scriptures, but were largely dependent upon the preaching and teaching of their spiritual overseers. We, in contrast, have the entire divine revelation available in a format that can be carried in a shirt pocket or a purse. The Savior said, "For unto whomsoever much is given, of him shall much be required [Luke 12:28]." If our faith is not growing, we are going to be held accountable before God.

God has given us the resources, and He will stimulate our growth if we as "newborn babes desire the sincere milk of the word that [we] may grow thereby [I Pet. 2:1-2]." Paul wrote to this same congregation in his first epistle, "For this cause also thank we God without ceasing, because when ye received the word of God which ye received of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe [I Thess. 2:13]." May the same be said of us!
For HIS praise,

"Pastor" Frasier

1 Thessalonians 5 [thanks] - 2006.12.09

"In everything give thanks." — I Thess. 5:18a

Here is the third injunction in the challenging trilogy currently under consideration. What is most challenging about it, like that of "Rejoice evermore," is its all-inclusiveness — "everything." There is so much in life as we experience and interpret it that hardly seems thank worthy. How can we "give thanks" in the face of crushing natural disasters with their devastating effects? In financial reverses or poverty? Illness? Bereavement? Wayward children, cheating spouses, broken families, to name some?

The answer is, of course, by faith; faith that construes everything as under the control of God and suited to the outworking of His sovereign will. If we are to give thanks in everything, we must have confidence in God's power, wisdom, providence, righteousness, justice, His goodness—and His preeminence.

And, despite the difficulty, this is not an isolated emphasis. In the classic passage, Philippians 4:6, we are exhorted, "… in everything by prayer and supplication with thanksgiving let your requests be made know unto God (italics mine)." And, "By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks unto His name [Heb. 13:15]." And in close parallel to our text, "[Give] thanks always for all things unto God and the Father in the name of our Lord Jesus Christ [Eph. 5:20]."

We are assured in scripture that God works "all things after the counsel of His own will [Eph. 1:11]," and that all things are working together for good to those who love Him (Rom. 8:28.) We are instructed that wind and waves are under His control, "For He commandeth, and raiseth the stormy wind, which lifteth up the waves thereof [Ps. 107:25]." We are assured that "As for God, His way is perfect [Psalm 18:30]," and He makes even the wrath of men to praise Him (cf. Ps. 76:10.) What matters most is the outworking of His will and plan, not my 'life's little day.' Our individual history is woven into the larger plan as individual threads are woven into a great tapestry. By itself no single thread has meaning, but worked into the whole, each contributes to the end result, the dark ones as well as the bright ones. It is from that perspective that we are called to perennial thanksgiving— "While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal [II Cor. 4:18]."

Think of an environment in which this principle was assiduously applied. There would be no complaining about anything; only praise and worship in the assurance that God is in control and knows what He is doing. In fact, that is the atmosphere He is seeking to create in the church, making it a stunning contrast to the sinful society around us. But, how miserably we fail!

Rejoice - in everything. Pray - about everything. Give thanks -for everything. "For this is the will of God in Christ Jesus concerning you." "Impossible," you say. But "with God nothing shall be impossible [Luke 1:37]," as we are reminded when at this season of the year we reflect on the virgin birth of our Lord Jesus Christ. And the Savior Himself said, "The things which are impossible with men are possible with God [Luke 18:27]."

A number of years ago a friend sent us a little motto which now graces our refrigerator. It says simply, "I can't, but GOD can." If we look at these commands in light of our human resources, we will not even make progress in the right direction. If we look at them from the perspective of His resources, He is able to cultivate them in us.

God is able "to do exceeding abundantly above all that we ask or think, according to the power that worketh in us… [Eph. 3:20]." Will you ask Him? Will you let Him?

For our good and His glory,

"Pastor" Frasier

1 Thessalonians 5 [pray] - 2006.12.02

"Pray without ceasing" — I Thess. 5:17

Prayer, as it is ordinarily thought of and practiced, is much like "church" for , many Christians: a short season of exposure to God from which we walk away when the session is over. It is perceived as an exercise engaged in from time to time or at stated intervals in which we address God in a more or less formal way; something included in our "quiet time," or before meals and occasionally more aggressively undertaken in "Prayer Meeting."

The challenge of our text for today, as I see it, is to make prayer as significant in our spiritual life as breathing is to our physical life: essential, continuous, autonomic. It is God's desire to bring us into a relationship with Himself in which communion is constant and uninterrupted. Prayer is the special vehicle for that kind of relationship.

This is not an isolated text. Jesus taught, as we noted recently, "that men ought always to pray, and not to faint [Luke 18:1]." To the Romans Paul exhorted, "[continue] instant in prayer [Rom. 12:12];" the meaning is 'be constantly diligent.' The Ephesians are urged to be "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance… {Eh. 5:18]." Note, incidentally, the immediate connection with the Word of God in v.17. To the Philippians the instruction is, "Be careful (anxious) for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus [Phil 4:6-7]." And to the Colossians he writes, "Continue in prayer… [Col. 4:2]," as in Romans 12:12.

Taken together these verses indicate that this kind of prayer is a deterrent to fainting under life's load (Lk. 18:1) and an antidote for anxiety in the face of life's fears (Phil. 4:6.) It is worthy of note, too, that living in an atmosphere of prayer, which cultivates a continual consciousness of the presence of the Lord, is our best deterrent for sin. If we learn to pray without ceasing, and to pray about everything, how different our spiritual life will be. Every trial will be examined in fellowship with God. Every test will be entered into in the consciousness of His presence. Every triumph will be discussed in communion with Him, restraining pride. And, most importantly, every temptation will be confronted with Him consciously present.

There are trials that overwhelm us, tests we fail, victories that tempt us to vanity and pride and sins we indulge in because for the moment (or longer!) God is thrust into the background of our lives. Praying without ceasing will correct that, keeping Him in the foreground, in conscious fellowship, where He belongs. There are sins of attitude and action that we would not commit if Christ was in the same room with us. Prayer, as a constant, creates and maintains that sense of His presence.

Someone has been quoted as saying, "I could overcome every obstacle if I could hear Christ in the next room praying for me. But what matter it; He is praying for me." That is true, and a fine concept, but Christ is not in the next room; He is in this room. And if I learn to 'pray without ceasing,' we will be facing every challenge together!

For victory, real and enduring,

"Pastor" Frasier