“And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.” 1 Thessalonians 5:12-13

In this section of 1 Thessalonians, Paul gives the Thessalonians some practical exhortations that will help the congregation to advance spiritually. The first order he gives involves how the members regard elders. Though the word “elder” is not used in this context, the ones described are those who fulfill the three following roles: 1) “labour among you” 2) are “over you in the Lord” and 3) “admonish you.” Other passages use this type of description of elders, likewise without giving a title. Consider Hebrews 13:7, “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.” Also, Hebrews 13:17, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” It is God’s will that each congregation of the Lord’s church have a plurality of faithful men who can function as spiritual overseers of God’s people (Acts 14:23; 20:28-32; Titus 1:5-8; 1 Timothy 3:1-7; 1 Peter 5:1-4).

The first directive is that we appreciate our elders. The word in the original translated “know” in the KJV also carries the idea of knowing in order to appreciate or respect. These elders were men who diligently labored among the Thessalonians; thus, in God’s plan elders are not merely decision makers, but are, as caring shepherds, busy working among the congregation, sacrificing their time and themselves for the members. Do we appreciate the sacrifice elders make for the congregation? The Bible here commands us to “esteem them very highly in love for their work’s sake.”

The eldership of a local congregation also has charge over the congregation in the Lord; that is, they are responsible for giving direction to the congregation and have authority vested in them to direct the congregation according to the Lord’s word, giving correction when individuals do not act as they should. Instructions from the eldership are not to be dismissed as if they are no account, but are to be obeyed as long as it is in keeping with the Lord’s commands. The point of this passage is for members to regard their leaders for their work and make them feel that they are loved. If, as a congregation, we are good followers, it will make the work of elders go better, “that they may do it with joy, and not with grief” (Hebrews 13:17).

The final word of exhortation in 1 Thessalonians 5:13 is, “be at peace among yourselves.” If we fail to regard the leaders of the congregation in high esteem, then contention will likely follow. When critical and disrespectful attitudes prevail, the work of the church is stymied; however, when unity and good fellowship prevail then the church can accomplish great things. An effective leadership is essential to the spiritual health of a congregation, but it takes willing followers to have effective leaders. If I am trying to work for peace among the brethren, then I will hold my tongue and go to the brother with whom I disagree instead of openly criticizing everything. May each of us do everything within our power to promote peace and respect in the Flatwoods congregation.

-Mark Day

Most congregations plan and conduct at least one or two Gospel meetings during the year. There are those who question the value of such efforts. In the minds of some they are a waste of time. How many times has it been said, “We don’t have Gospel meetings like we used to”?

It could be that some Gospel meetings have become nothing more than a tradition. We have them because we have always had them. Unless we understand the value and impor­tance of such efforts, we will not have success­ful Gospel meetings. Why are Gospel meetings valuable to the work of the local congregation?

Gospel meetings are valuable in the:

Preaching of the Word of God

We must take advantage of the opportu­nities to make known the Will of God. The Word must be proclaimed. “Preach the word” (2 Tim. 4:2). “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11). We must preach the Word and Gospel meetings provide such an opportunity.

Promoting of the Work of the Church

We have the obligation to “seek and save that which was lost” (Luke 19:10). Our main business in the church is to be in the “soul-sav­ing” business. Gospel meetings remind us of the great responsibility we have toward those (1) outside of Christ that need salvation (Rom. 1:16-17; 2 The. 1:7-9) and (2) in Christ mem­bers of the church who have become unfaith­ful, that need to be restored (Jam. 5:19-20).

Protecting the Welfare of the Congregation

God desires for His people to be united (John 17:20-21; 1 Cor. 1:10; Eph. 4:1-6; Psa. 133:1). Feuding, fighting, and fussing among the brethren is fatal to the spiritual welfare of any congregation. Gospel meetings encourage brethren to think about others and to work to­gether. Gospel meetings edify us and strength­en us as we hear the Word proclaimed and la­bor together (1 Cor. 15:58).

Preventing of Wandering from the Lord

It is possible for the child of God to be­come unfaithful to the Lord (1 Cor. 10:12; Gal. 5:4; 6:1, 7-9; Heb. 3:12; Jam. 5:19-20, 1 Pet. 2:20-22). As we grow “in grace and in the knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:18), we are helping ourselves to remain faithful to the Lord. In 2 Peter 1:5-11, we learn that we must “add” and “abound” in the “Christian graces.” Why? “To make your calling and election sure; for if ye do these things, ye shall never fall” (1:10). Gospel meetings help to prevent unfaithfulness.

Proving of Our Well-Being

Gospel meetings help us as Christians to see where we are spiritually. It helps us to check up on our (1) Commitment, (2) Con­viction, (3) Courage, and (4) Compassion. In Gospel meetings we demonstrate what is re­ally important to us. Do we pray for our Gos­pel meetings (Col. 4:2; 1 The. 5:17)? Do we eagerly participate in the promoting of such efforts (1 Cor. 3:9)? When the Gospel meet­ing begins we will be present for every service (Heb. 10:24-25). Gospel meetings are a test of our faith and faithfulness.

Preparing for That Wonderful Place Called Heaven

It is God’s desire that we go to Heaven (1 Tim. 2:4). Heaven is a prepared place for those who have prepared themselves (John 14:1-3; Mat. 7:13-14, 21-23). Gospel meet­ings afford us the opportunity to think even more about Heaven (Col. 3:1-3). As we think about Heaven and hearing the Gospel of Christ being faithfully proclaimed, we are motivated to make sure we are preparing for Heaven according to God’s plan. God’s plan is the only way (John 14:6; Heb. 5:8-9; John 8:24; Luke 13:3; Mat. 10:32-33; Mark 16:16; Rev. 2:10). Preparing for Heaven is what this life is all about (Phi. 1:21; Ecc. 12:13).

How thankful we should be for Gospel meetings where the Truth is faithfully pro­claimed and upheld. Gospel meetings are valuable.             –Author Unknown

The apostle Paul lived in such a way that his life would be an example to others. There were some in the Thessalonian congregation that refused to work, who needed to imitate the work ethic of Paul. Paul wrote in 2 Thessalonians 3:7-9, “For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us.”

Paul particularly mentioned that he did not eat any man’s bread without paying for it. Now, Paul is not talking about simply going to someone’s house for dinner; “to eat bread” is equivalent to our expression “put food on the table.” “Bread” among the Jews was a term sometimes used for eating food in general (1 Samuel 20:34; 28:20; 1 Kings 21:5; Psalm 41:9; 102:9); moreover, “to eat bread” stood for making a living (Amos 7:12). The connection between working and eating has its roots early in the Bible going back at least to the principles of Genesis 3:19. The Old Testament touches on this principle time and again (Psalm 128:2; Proverbs 10:4; 12:11; 19:15). If one is able to work, then work should be done to support self and help others who are in legitimate need (Ephesians 4:28).

Paul, Silas, and Timothy were not motivated by greed when they came to Thessalonica (1 Thess. 2:5), but came to save souls. To demonstrate this lack of covetousness among them, they refused to be a financial burden on anyone (1 Thess. 2:9), but instead made their own living. While many of the social elite of the first-century Greco-Roman culture regarded manual labor as degrading, Paul did not underplay but in fact highlighted his own manual labor in establishing his upstanding character (1 Thess. 2:9).

Paul did teach that financial support for preaching and other Christian service was acceptable, but on several occasions he did not make use of this privilege (2 Thess. 3:9; 1 Cor. 9:7-14; Gal. 6:6; 1 Tim. 5:17-18; cf. Matt. 10:10). One is not fit to be supported for Christian service if his ministry is motivated solely by financial gain (Acts 20:33; 1 Tim. 3:3, 8; 6:9-10; Titus 1:7; Heb. 13:5; 1 Pet. 5:2; 2 Pet. 2:3). Many philosophers and religious leaders of the day looked for patrons to support them, but Paul, Silas, and Timothy avoided this practice, making themselves a model for the church to follow.

In the epistle of 2 Thessalonians, Paul returns to the teaching on work given at their initial visit: “For even when we were with you, this we commanded you, if any would not work, neither should he eat” (2 Thess. 3:10). God’s response to one who could work but refuses is essentially, “You choose not to work? Then you choose not to have the necessities of life when you need them.” Often there is a mistaken notion of charity today, where “the Christian thing to do is always provide for the needs of others” even when they could provide for themselves. This is not Christian; it is not what the Bible teaches. While 2 Thessalonians 3 commands that we be merciful and do good (2 Thess. 3:13), it also prohibits us from enabling someone in a life of freeloading (2 Thess. 3:10-11).

–Mark Day

Paul said before Festus in Acts 25:11, “For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.” While Paul had not committed any crime that warranted capital punishment, he maintained that if he had committed such a crime he would not try to get out of it, but would receive death as a just punishment.

Obviously, there are many crimes a man may commit that do not deserve his death, but the Bible does teach the fact that some crimes do warrant the death penalty. Under the law of Moses, God instructed for various punishments to fit various crimes. Some crimes necessitated a fine (Exodus 21:19), other crimes caused those who perpetrated them to be “worthy to be beaten” (Deuteronomy 25:2); however, there were certain crimes that were so serious that those responsible for such acts were considered “worthy of death” (Deuteronomy 17:6; 19:6; 21:22).

We are no longer under the Old Testament, and there are many differences between governments today and the theocracy that once was in place in Israel. However, the New Testament does speak of those who are “worthy of death” (Acts 25:11; Romans 1:32); moreover, it prescribes government “a revenger to execute wrath” upon the evildoer, that “beareth not the sword in vain” (Romans 13:4). What would “the sword” mean here but the carrying out of capital punishment?

The three purposes of punishment in general are restraint (to keep others from doing this crime), reformation (to cause people to do better and not continue committing the crime), and retribution (because the perpetrator deserves punishment). While the Bible certainly teaches restraint and reformation, the most fundamental of these three purposes is retribution. Yes, it is important to deter others from committing crimes; yes, it is important to try to reform individuals to do better. However, what we often miss in today’s society is the principle of retribution: that punishment is deserved.

Even though he was uninspired, the penitent thief on the cross even recognized this fundamental Bible truth:
“And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.” Luke 23:39-41

This malefactor did not try to blame someone else for his crime. He did not act like a victim. While in the midst of suffering the pain of crucifixion, he recognized that this was being done “justly” to him and the other malefactor for both were receiving the “due reward” for their deeds.

-Mark Day

Jesus said in John 7:17, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” The first “will” in this verse conveys the idea of desire; thus, Jesus is affirming if a man desires or wills to do God’s will, then he will know what God’s will is.

There are many today who say that the Bible cannot be understood. They point to the great variety of conflicting ideas people have about certain Bible subjects in order to try to prove their point. Though many very educated people differ in their views of certain scriptures, Jesus’ words still ring true. A person who has a desire and determination to do what is right will be able to know what is right. The problem of conflict is not with the Bible, but with the hearts of those who interpret the Bible.

In Jesus’ explanation of the parable of the sower, He describes the good ground in Luke 8:15: “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” Jesus points out those who hear God’s word and keep it have honest and good hearts. Honesty is essential for arriving at the true meaning of God’s word. Sadly, it is sometimes the case that people dismiss the Bible as confusing because they do not want to do what it says. They are looking in the Bible for something that will justify how they live rather than looking for how they should live. Their motives are not pure and honest; therefore they do not properly interpret God’s word. If a man studies the Scriptures with any other motive than to know God and to be able to carry out His will, then there is no telling how many absurd conclusions he may dream up in order to satisfy himself.

You can understand the Bible. Paul expected those in Ephesus to whom he wrote to be able to understand, “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)” (Ephesians 3:3-4). Jesus expected men in the first century to understand what Daniel had to say concerning the destruction of Jerusalem, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)” (Matthew 24:15). God expects us to read and understand His will, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Ephesians 5:17).

–Mark Day